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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/34632-8.txt b/34632-8.txt new file mode 100644 index 0000000..b4e4a0d --- /dev/null +++ b/34632-8.txt @@ -0,0 +1,6874 @@ +Project Gutenberg's Selected Sermons of Jonathan Edwards, by Jonathan Edwards + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Selected Sermons of Jonathan Edwards + +Author: Jonathan Edwards + +Editor: H. Norman Gardiner + +Release Date: December 12, 2010 [EBook #34632] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK SELECTED SERMONS OF JONATHAN *** + + + + +Produced by The Online Distributed Proofreading Team at +http://www.pgdp.net (This book was produced from scanned +images of public domain material from the Google Print +project.) + + + + + + + + + +SELECTED SERMONS OF JONATHAN EDWARDS + + + + +[Illustration: Jonathan Edwards.] + + + + + SELECTED SERMONS OF JONATHAN EDWARDS + + + EDITED WITH INTRODUCTION AND NOTES + BY H. NORMAN GARDINER + PROFESSOR OF PHILOSOPHY IN SMITH COLLEGE + + + New York + THE MACMILLAN COMPANY + LONDON: MACMILLAN & CO., LTD. + 1904 + + _All rights reserved_ + + + + + COPYRIGHT, 1904, BY THE MACMILLAN COMPANY. + + + Set up and electrotyped. Published June, 1904. + + + Norwood Press + J. S. Cushing & Co.--Berwick & Smith Co. + Norwood, Mass., U.S.A. + + + + +CONTENTS + + + PAGE + + INTRODUCTION vii + + SERMONS: + + I. GOD GLORIFIED IN MAN'S DEPENDENCE (1731) 1 + + II. THE REALITY OF SPIRITUAL LIGHT (1733) 21 + + III. RUTH'S RESOLUTION (1735) 45 + + IV. THE MANY MANSIONS (1737) 64 + + V. SINNERS IN THE HANDS OF AN ANGRY GOD (1741) 78 + + VI. A STRONG ROD BROKEN AND WITHERED (1748) 98 + + VII. FAREWELL SERMON (1750) 118 + + NOTES 155 + + + + + +INTRODUCTION + + +Jonathan Edwards was born October 5, 1703, in what is now South Windsor, +Conn., a part of the parish then known as "Windsor Farmes." His father, +the Rev. Timothy Edwards, the minister of the parish, a Harvard graduate, +was reputed a man of superior ability and polished manners, a lover of +learning as well as of religion; in addition to his pastoral duties, he +fitted young men for college, and his liberal views of education appear in +the fact that he made his daughters pursue the same studies these youths +did. His mother, a daughter of the Rev. Solomon Stoddard, the minister of +Northampton, is said to have resembled her distinguished father in +strength of character and to have surpassed her husband in the native +vigor of her mind. As regards remoter ancestry and their intellectual and +moral qualities, Edwards seems also to have been well born; an exception, +however, must be made of the eccentric and possibly insane grandmother on +his father's side, whose outrageous conduct led to her divorce.[1] + +Brought up the only son in a family of ten daughters, apart from all +distracting influences, in an atmosphere of religion and serious study in +the home, amid natural surroundings of meadows, woods, and low-lying +distant hills singularly conducive to a life of contemplation, the boy +early developed that absorbing interest in the things of the spirit, and +that astonishing acuteness of intellect which are the most prominent +characteristics of his genius. While a mere child he spent much of his +time in religious exercises and in conversation on religious matters with +other boys, with some of whom he joined to build a booth in a retired spot +in a swamp for secret prayer; he had besides several other such places for +prayer in the woods to which he was wont to retire. His mind also dwelt +much on the doctrines he was taught, especially on the doctrine of God's +sovereignty in election, against which he at that time violently rebelled. +When only ten years of age he wrote a short, quaint, somewhat humorous +little tract on the immortality of the soul; at about twelve he composed a +remarkably accurate and ingenious paper on the habits of the "flying +spider." + +He entered the Collegiate School of Connecticut at Saybrook--afterwards +Yale College--at thirteen, and in 1720, shortly before his seventeenth +birthday, graduated at New Haven with the valedictory. In his Sophomore +year he made the acquaintance of Locke's _Essay on the Human +Understanding_--a work which left a permanent impress on his thinking. He +read it, he says, with a far higher pleasure "than the most greedy miser +finds when gathering up handfuls of silver and gold from some +newly-discovered treasure." Under its influence he began a series of Notes +on the Mind, with a view to a comprehensive treatise on mental philosophy. +He also began, possibly somewhat later, a series of Notes on Natural +Science, with reference to a similar work on natural philosophy. It is in +these early writings that we find the outlines of an idealistic theory +which resembles, but was probably not at all derived from, that of +Berkeley, and which seems to have remained a determining factor in his +speculations to the last.[2] + +After graduating he continued to reside for two years in New Haven, +studying for the ministry. From August, 1722, till the following April he +supplied the pulpit of a small Presbyterian congregation in New York, but +declined the invitation to remain as their minister. After returning to +his father's home in Windsor, he received at least two other calls, one of +which he seems to have accepted.[3] In September, 1723, he went to New +Haven to receive his Master's degree, was appointed a tutor at the +college, entered upon the active duties of that office in June, 1724, and +continued in the same till September, 1726, when he resigned his tutorship +to become colleague-pastor with his grandfather Stoddard in the church at +Northampton. + +The spiritual history of Edwards in these years of growth from youth to +early manhood is recorded by his own hand in a narrative of personal +experiences written at a later date for his own use, in fragments of a +diary, and in a series of resolutions which he drew up for the conduct of +his own life. These documents, which were first published by his +biographer and descendant, Sereno E. Dwight, in 1829, throw a flood of +light on Edwards's character and temperament, and serve to explain much in +his life which would otherwise be obscure. He tells us in his narrative +how the childish delight in the exercises of religion before referred to +gradually declined; how at length "he turned like a dog to his vomit, and +went on in the ways of sin;" then how, after much conflict of soul, he +experienced toward the end of his college course a genuine conversion, +issuing in a new life and, in the course of time, a deep and delightful +sense of God's sovereignty, the excellency of Christ, and the beauty of +holiness. There is possibly some exaggeration in Edwards's description of +this lapse and this recovery, but it was at least a very real experience +to him, and it doubtless contributed to the emphasis which he afterwards +put on conversion in his preaching. His own state after this decisive +change was at times one of mystic rapture--"a calm, sweet abstraction of +soul from all the concerns of this world; and sometimes a kind of vision, +or fixed ideas and imaginations, of being alone in the mountains or some +solitary wilderness, far from all mankind, sweetly conversing with Christ +and wrapped and swallowed up in God." His diary is the record of a soul +straining in its flight. He watches the fluctuations of his moods with +almost morbid intensity, and yet in a way by no means merely conventional, +and with a singular absence of sentimentality, so evidently sincere and, +in a sense, objective are his observations. Of his seventy Resolutions, +all written before he was twenty, the following may be taken as a +specimen: it is the language of a mind as truly original as religious, and +is eminently characteristic. "On the supposition that there never was to +be but one individual in the world, at any one time, who was properly a +complete Christian, in all respects of a right stamp, having Christianity +always shining in its true lustre, and appearing excellent and lovely, +from whatever part and under whatever character viewed, _Resolved_: To act +just as I would do, if I strove with all my might to be that one, who +should live in my time." And he did so act; these resolutions were not +empty, they really determined his life. + +Edwards was ordained at Northampton, February 15, 1727, being then in his +twenty-fourth year. Five months later, July 28, he married the beautiful +Sarah Pierrepont, then seventeen, the daughter of the Rev. James +Pierrepont, of New Haven, one of the founders, and a prominent trustee, of +Yale College, and on her mother's side, the great-granddaughter of Thomas +Hooker, "the father of the Connecticut churches." Edwards's description of +her, written four years before their marriage, is famous.[4] The union +proved a singularly happy one, the intelligence, cheerfulness, piety, and +practical sagacity of Mrs. Edwards combining to make her at once a +congenial companion and a most useful helpmeet to her zealously devout, +highly intellectual, but often low-spirited husband, immersed in his +writings and his books. They had twelve children, all born in Northampton. +Mr. Stoddard died February 11, 1729, leaving the young minister in full +pastoral charge. It was a responsible undertaking for so young a man to +guide the affairs of a church reputed the largest and wealthiest in the +colony outside of Boston, one too on which the venerable and venerated +Stoddard had stamped the impress of his strong personality during a +ministry of nearly sixty years. Edwards, as he later confesses, made +mistakes. Nevertheless, he succeeded in winning and holding the +confidence, admiration, and affection of the people during the greater +part of the twenty-three years of his ministry in Northampton. He carried +the church through two great periods of revival (1734-35, 1740-42), and +added over five hundred and fifty names to its membership.[5] This, +however, represents but a small part of his influence in these years. Both +by his preaching in Northampton and elsewhere and by his published +writings, notably his printed sermons and his works dealing with the +revivals, in which must be included his treatise on the Religious +Affections, he powerfully affected the currents of religious thought and +life throughout New England and the neighboring colonies and, to some +extent also, in England and Scotland. His mission had been to recall the +Puritan churches, which for some seventy years had languished in a period +of decline, to the old high Puritan standards both of creed and of +conduct, and to infuse into them a new spirit of vital piety. In this he +was largely successful; and still to-day, in spite of wide departures from +his theological system, he remains an effectual spiritual force in the +churches inheriting the Puritan tradition. + +The estrangement between Edwards and his people began in 1744, in +connection with a case of discipline in which a large number of the youth +belonging to the leading families of the town were brought under suspicion +of reading and circulating immoral books.[6] During the excitement of the +revival the people had willingly accepted his high demands. But now, in +the reaction, flesh and blood rebelled. Edwards, however, was not the man +to accommodate the claims of religion, as he conceived those claims, to +the weaknesses of human nature. It would not be strange if, under the +circumstances, the people looked on their minister as something of a +spiritual dictator, exercising a kind of spiritual tyranny. Still, this +feeling, so far as it then existed, was not likely to have led to an open +rupture, had it not been that four years later, on occasion of an +application--the first in those years--for membership in the church, +Edwards sought to impose a new test of qualification. He required, namely, +that the candidate for full communion should give evidence of being +converted, and as such converted person, should make a public profession +of godliness. This restriction ran counter to the principles and usage +established by Mr. Stoddard, accepted by most of the neighboring churches, +and hitherto followed by Edwards himself, according to which, not only +might persons be admitted to church membership on the terms of the +"Halfway Covenant," but they might come to the Lord's Supper, if they +desired to do so, even without the assurance of conversion, the hope being +that the rite might itself prove a converting ordinance. Edwards was now +openly charged with seeking to lord it over the brethren, and the +indignation was intense. He, on his part, was convinced of the correctness +of his position, and was prepared to maintain it at all costs. The unhappy +controversy lasted for two years: Edwards dignified, courteous, disposed +to be conciliatory, yet insisting on the recognition of his rights, and +showing throughout his great moral and intellectual superiority; the +people prejudiced, obstinate, refusing even to consider his views or to +allow him to set them forth in the pulpit, bent only on getting rid of +him. Finally, on June 22, 1750, the Council, convened to advise on the +matter, recommended, by a vote of 10 to 9, the minority protesting, that +the pastoral relations should be dissolved. The concurrent sentiment of +the church was expressed by the overwhelming vote of about 200 to 20 of +the male members. The next Sunday but one Edwards preached his Farewell +Sermon.[7] + +Edwards was now forty-six years of age, unfitted, as he says, for any +other business but study, and with a "numerous and chargeable family" to +face the world with. The long controversy and the circumstances attending +the dismissal had had a depressing effect on his spirits, and the outlook +seemed to him gloomy in the extreme. But his trust was in God, and friends +did not fail. From Scotland came the offer of assistance in procuring him +a charge there; his Northampton adherents desired him to remain and form a +separate church in the town. Early in December he received a call from the +little church in Stockbridge, on the frontier, and about the same time an +invitation from the Commissioners in Boston of the "Society in London for +Propagating the Gospel in New England and the parts adjacent" to become +their missionary to the Indians, who then formed a large part of the +Stockbridge settlement. After acquainting himself by a residence of +several months in Stockbridge with the conditions of the work, and after +receiving satisfactory assurances, in a personal interview with the +Governor, with regard to the conduct of the Indian mission, he accepted +both of these proposals. He had scarcely done so when he received a call, +with the promise of generous support, from a church in Virginia. + +The opposition which had driven him from Northampton followed him to +Stockbridge. For several years a persistent effort was made to obstruct +his work, particularly his work among the Indians, and even to secure his +removal. But he successfully met this opposition, won the confidence of +the Indians, and greatly endeared himself to the "English." Here, too, in +the wilderness he found time and opportunity for the writing of those +great treatises on the Freedom of the Will, on the End for which God +created the World, on the Nature of True Virtue, and on the Christian +Doctrine of Original Sin, which are the principal foundation of his +theological reputation. + +Meanwhile an event had occurred in Edwards's family destined to have +important consequences--the marriage of his daughter Esther to the Rev. +Aaron Burr, President of Nassau Hall, in Princeton.[8] In September, +1757, Mr. Burr died; two days later, the Corporation appointed Edwards as +his successor. Edwards was for various reasons reluctant to accept the +appointment; he mistrusted his fitness, he especially feared that the +duties of the office would seriously interrupt the literary work in which +he was now engrossed. Nevertheless, on the recommendation of a Council +called at his desire to advise in the matter, he accepted the call. He +left Stockbridge in January, and toward the end of the month reached +Princeton. But the only work he did as President of the College was to +preach for five or six Sundays and to give out themes in divinity to the +Senior Class, with whom he afterwards discussed their papers on them. The +small-pox was epidemic in the town when he arrived, and as a precautionary +measure he had himself inoculated. The disease, mild at first, developed +badly, and on March 22, 1758, he died. From his death-bed he sent this +tender and characteristic message to his wife, who was still in +Stockbridge: "Give my kindest love to my dear wife, and tell her that the +uncommon union, which has so long subsisted between us, has been of such a +nature, as, I trust, is spiritual, and therefore will continue forever." +His last words, also characteristic, were, "Trust in God, and ye need not +fear." + +A tall, spare man, with high, broad forehead, clear piercing eyes, +prominent nose, thin, set lips and a rather weak chin, his whole +appearance suggested the perspicacity of intellect and the integrity, +refinement, and benevolence of character of one possessing little physical +energy, little suited to practical affairs, but intensely alive in the +spirit, intensely absorbed in the contemplation of things invisible and +eternal. The two qualities, indeed, for which he is most distinguished are +spirituality and intellectuality. Spiritual-mindedness was the very core +and essence of his being. Religion was his element. God was to him +absolute Reality; His will and His thoughts alone constituted the ultimate +truth and meaning of things. Nor was this with Edwards a mere +philosophical speculation; it was the high region in which he drew vital +breath, the solid ground on which he walked. He walked with God. He has +been called the "Saint of New England." Like other saints, he too has on +occasion his ecstasies.[9] + +To this high spirituality, with its rich emotional coloring, was united a +power and subtlety of intellect such as is possessed by only the very +greatest masters of the mind. The spiritual world in which Edwards moved +was for him no mere shadowy realm of pious sentiment or vague aspiration, +but a world whose main outlines, at least, were sharply defined for +thought. He conceived it, namely, in accordance with the scheme of things +systematized by Calvin, but originally wrought out with the compelling +force of transcendent genius by Augustine. The theological thought of +Augustine is concerned--to put the matter as simply as possible--with the +elaboration of four fundamental ideas: the absolute sovereignty of God; +the absolute dependence of man; the supernatural revelation of a divinely +originated plan of salvation administered by the Church; and a philosophy +of history according to which the whole created universe and the entire +temporal course of events are ordered and governed from all eternity with +reference to the establishment and triumph of a Kingdom of saints in the +Church, the holy "City of God." Augustine's conception of the Church is +modified, but not in principle rejected, by the Protestant theologians; +the other features of the scheme remain substantially unchanged. The idea +of God's absolute sovereignty leads naturally, in connection with the +motives supplied by certain teachings of Scripture, Roman jurisprudence, +Greek philosophy, and the experiences of a profound religious +consciousness, to the doctrines of God's eternal foreknowledge, His +"arbitrary," i.e., unconditional decrees,--the eternal +world-plan,--predestination, election, the historic work of redemption, +everlasting punishment for the unrepentant wicked, everlasting felicity +for the elect saints. Over against the sovereignty of God stands man's +absolute dependence, historically conditioned, as regards his present +spiritual capacities, by the Fall, with original sin, total depravity, and +the utter inability of man to recover by himself his lost heritage as its +consequence. Hence the great, the essential tragedy of human life--man +naturally corrupt, in slavery to sin, at enmity with God, utterly +incompetent to change a condition in which, by a sort of natural +necessity, he is the subject of God's vindictive justice, utterly +dependent for salvation on the free, unmerited grace of God, who has mercy +on whom He will have mercy, while whom He will He hardeneth, revealing +alike in mercy and in punishment the majesty of His divine and sovereign +attributes. + +This, in general, is the scheme which Edwards stands for, he most +conspicuously of all men of modern times. His speculative genius gave to +this scheme a metaphysical background, his logical acumen elaboration and +defence. He modified it in some respects, e.g., in his doctrine of the +will. What is more important, he gave a prominence to the inward state of +man--the dispositions and affections of his mind and heart--which +appreciably affected the relative values of the scheme, and which has, in +fact, changed the entire complexion of the religious thought of New +England. But as to the general scheme itself, the philosophy of religion, +the philosophy of life it expresses, there is nothing in that which is +essentially original with Edwards. In standing for these doctrines he but +champions the great orthodox tradition. + +But however little original may be the content of his thought, there is +nothing that is not in the highest degree original in his manner of +thinking. The significant thing about Edwards is the way he enters into +the tradition, infuses it with his personality and makes it live. The +vitality of his thought gives to its product the value of a unique +creation. Two qualities in him especially contribute to this result, large +constructive imagination and a marvellously acute power of abstract +reasoning. With the vision of the seer he looks steadily upon his world, +which is the world of all time and space and existence, and sees it as a +whole; God and souls are in it the great realities, and the transactions +between them the great business in which all its movement is concerned; +and this movement has in it nothing haphazard, it is eternally determined +with reference to a supreme and glorious end, the manifestation of the +excellency of God, the highest excellency of being. All the dark and +tragic aspects of the vision, which for him is intensely real, take their +place along with the other aspects, in a system, a system wherein every +part derives meaning and worth from its relation to the whole. People have +wondered how Edwards, the gentlest of men, could contemplate, as he said +he did, with sweetness and delight, the awful doctrine of the divine +sovereignty interpreted, as he interpreted it, as implying the everlasting +misery of a large part of the human race. The reason is no revolting +indifference, callous and inhuman, to suffering; the reason is rather the +personal detachment, the disinterested interest, the freedom from the +"pathetic fallacy" of the great poet, the great constructive thinker. It +is this large quality in Edwards's imagination which is one source of his +power. Another is the thoroughness and ability with which he +intellectually elaborates the details of his scheme. He wrote, indeed, no +system of divinity; yet he is the very opposite of a fragmentary thinker, +and few minds have been less episodic than was his. His intellectual +constructions are large and solid. Of the doctrines with which he deals, +he leaves nothing undeveloped; with infinite patience he pushes his +inquiries into every minute detail and remote consequence, putting his +adversaries to confusion by the unremitting attack, the overwhelming +massiveness of the argument. Rarely indeed can one escape his conclusions +who accepts his premises. Moreover, by the thoroughness, acuteness and +sincerity of his reasoning he powerfully stimulates the intellectual +faculties. Even in his most terrific sermons he never appeals to mere hope +and fear, nor to mere authority; in them, as in his theological treatises, +he is bent on demonstrating, within the limits prescribed by the +underlying assumptions, the reasonableness of his doctrine, its agreement +with the facts of life and the constitution of things, as well as with the +inspired teachings of the Word. + +Now these qualities appear, as in his other writings, so also, and perhaps +most conspicuously, in his sermons. Edwards's chief public work and his +chief reputation in his lifetime was as a preacher; the fame of his +theological treatises is largely, indeed, posthumous. He was a great +preacher. In the case of many of the older divines, it is difficult for us +now to understand how they could ever have been considered great +preachers: to us their sermons seem dry and insipid. But it is not so with +Edwards. Even in print, after more than a hundred and fifty years, and +notwithstanding the gulf which separates our age from his, his sermons are +still deeply interesting. They are interesting because, among other +things, they reveal a great and interesting personality. They are instinct +with the energy of his intellect, they are vital with the vital touch of +his genius. He preached his theology; some of his sermons--for instance, +the sermon, or rather combination of sermons, on Justification by +Faith--seem to be less sermons than highly elaborate theological +disquisitions, adapted to the use of professional students. And there is +doubtless no sermon of his which does not reflect, to some extent, his +theological system. Edwards was certainly impressed with The Importance +and Advantage of a Thorough Knowledge of Divine Truth--the theme and title +of one of his ablest discourses. He held that God had revealed Himself +not only to the heart, but to the mind of man, and that an intelligent +apprehension of the revelation was indispensable, in some measure, alike +to saving faith and to the development of Christian character. But it +would be a mistake to think of Edwards as preaching the dry bones of his +theology. He was far, indeed, from supposing, as some now seem to suppose, +that a Christian society can be the more perfectly organized in proportion +as all definiteness of theological, that is, distinctively religious, +conceptions is eliminated. He had too profound a respect for the intellect +to exclude it from matters of the deepest speculative as well as practical +moment, and he had too lofty an idea of religion to identify it either +with vague, transcendental emotion or with merely personal, social, or +political morality. His sermons, however, are by no means all of one type. +On the contrary, they are of a great variety of types. They are +"doctrinal," "practical," "experimental," and--taking into account the +unpublished manuscripts--there is an unusually large number of +"occasional" sermons.[10] And there are a good many varieties within the +types. But even when the sermons are most "doctrinal," the practical +interest of a _living_ conviction of the truth is never absent. The +abstract antithesis of thought and life, of theory and practice, as though +thinking were not itself a doing or as though an attitude toward truth +were not itself practical or capable of determining other practical +attitudes, is an error from which Edwards is wholesomely free. + +To say this is not necessarily to approve the content of his doctrinal +preaching. The thought of the churches with which Edwards was associated +has moved away from his thought. He contended stoutly for his scheme of +things, but he fought, it would seem, a losing fight. It is not that he +has been refuted by abstract logic; the argument by which he has been set +aside, so far as he has been set aside, is the logic of events. The +change has been brought about no doubt by many influences. Some of them +seem purely sentimental. But there are two things at least of fundamental +divergence in the character of our time--the development in us of a +critically disciplined historical sense and the dominating influence in +our modern science and philosophy of the idea of evolution. These have +broken down those hard and fast distinctions between nature and the +supernatural, nature and grace, human reason and divine revelation in +which Edwards delighted, at least in the form in which he habitually +preached them. With the establishment, on the lines of historical +criticism, of new canons of exegesis in the interpretation of Scripture +and with the gradual disappearance of the idea of the Bible as an external +authority, Protestant Christianity is at present confronting the question, +whether the entire claim of Christianity to be a supernatural revelation, +in the sense in which the term "supernatural" is used by orthodox +theologians, has not been misplaced. This is a question which Edwards +never raises and which he does not help us directly to solve. He has the +mind of a speculative philosopher, has a very profound thought of God, +grasps firmly the eternal spiritual significance of things; but he is +deficient in the historical sense--his History of Redemption is a wholly +uncritical, dogmatic construction, and he is not speculative enough to +find, or at least he works under conditions which prevent him from +showing, the mediating principles by which the antitheses and +contradictions of experience and theory can be reconciled and annulled. + +But to return to the sermons. Edwards's sermons are constructed, in +general, on a definite model. We have, first, the Exposition of the text. +We have, secondly, a clearly formulated statement of the Doctrine, which +is then developed under its appropriate and preannounced divisions. +Finally, we have what is variously called the Improvement, Use, or +Application, similarly developed. The "Doctrine" is not usually an +abstract theological dogma: it is simply the theme of the discourse stated +in propositional form. Thus an unpublished sermon on John i. 41, 42 has +this for its statement of doctrine: "When persons have truly come to +Christ themselves, they naturally desire to bring others also to him." +Another unpublished sermon on John iii. 7 has this: "'Tis no wonder that +Christ said that we must be born again." In another--also +unpublished--from the text John i. 47 the doctrine is the similarly simple +statement, "'Tis a great thing to be indeed a converted person." +Sometimes, though rarely, the statement of a doctrine is omitted +altogether, the text itself being regarded as sufficiently defining the +subject.[11] This, however, is never the case with the Application. +Indeed, so "practical" is Edwards in his preaching that the Application is +sometimes much the larger part of the discourse. In the sermon on John i. +47, for example, it fills about two-thirds of the manuscript. In fact, the +proportion of these parts, Exposition, Development of Doctrine and +Application, depends entirely on the nature of the theme and the special +ends of the sermon. And similarly of the length and number of the +subdivisions. One feature is constant--strictly logical arrangement. +However finely articulated the sermons may be, they are constructed so as +to make a distinctly unified impression. Nor is this unity of impression +seriously interfered with, as a rule, by the length of the sermon. Edwards +was not in the habit of exhausting the attention of his audience. +Occasionally, however, he would develop his theme through two or more +sermons. When these appear in the printed editions as a single discourse, +the length naturally seems inordinate. In the manuscripts the parts of +such compound sermons are indicated by the word "Doc" (Doctrine) at the +divisions, suggesting that the preacher was wont, in renewing the theme, +to remind his hearers of the precise nature of the subject under +discussion.[12] + +And as there was no confusion in the thought, so the style of Edwards's +sermons is singularly clear, simple and unstudied. He affects no graces, +seeks no adornments, which the subject-matter itself and his interest in +it do not naturally lend. "The style is the man" is a saying which +peculiarly applies to him. The nobility, strength and directness of his +thought, the vividness and largeness of his imagination, the truthfulness +and elevation of his character, the intensity of his convictions, his +impassioned earnestness are reflected in his discourses. They seem to have +been to an unusual degree a spontaneous form of self-expression. But +attention is never diverted from the subject to the skill of the +workmanship. The object is not to delight, but to convince, and the +attainment of this end is sought by direct methods of argument, persuasion +and appeal. Yet the style, though simple and straightforward, is very far +from being barren. The sermons are full of great, rich, beautiful words; +and there are many passages in them of wonderful charm as well as many of +great sublimity and rhetorical power. But Edwards's interest in these +seems never merely verbal. He is not a maker of phrases. He makes use of +striking metaphor and startling antithesis, his style is often +picturesque, he well knows the rhetorical value of iteration, when the +repeated phrase is employed in a varied context; but he never seeks to +produce his effects by literary indirection. He can be easy, familiar, +colloquial even, on occasion, if that suits his purpose; but he is never +undignified, never vulgarly sensational, nor does he seem ever to be +intentionally humorous. The construction of his sentences is often such as +the pedantry of modern standards would condemn; but however old-fashioned, +it is seldom indeed that the expression can be called whimsical or quaint. +The most determining external influence on his style was unquestionably +the old, so-called King James version of the English Bible. His language +is saturated with its thought and phraseology. And as he is intimately +acquainted with it in all its parts, so he is continually quoting it and +constantly surprising us with fresh discoveries, in novel collocations, of +its variety, beauty and impressiveness. He was influenced also doubtless +by his too exclusively theological and philosophical reading. But it is, +in the end, the originality of his own genius, the depth and subtlety and +force of his mind and the richness of his spiritual experiences, which we +must regard as setting the stamp upon his style. Edwards's sermons are +hall-marked: they have not only interest as historical memorials of the +religious conditions of their time; as the personal expressions of an +original mind, working in traditional material, indeed, but animating and +so refashioning it with the unique form of a great personality, they have +also the value of literature. + +Largely to the union of the intellectual and emotional elements +mentioned--the definiteness of the message, the logical unity of the +thought, the singleness and sincerity of the aim, the intensity of the +conviction, the thorough knowledge of Scripture, the profound +acquaintance, through personal experience, of the religious movings of the +human heart--must be attributed, in connection with the state of religious +thought and feeling of the time and the respect aroused by the character +of the preacher, the power which he exercised on his contemporaries. Of +his manner of preaching we have from his pupil, Hopkins, the following +authentic testimony. "His appearance in the desk was with a good grace, +and his delivery easy, natural and very solemn. He had not a strong, loud +voice, but appeared with such gravity and solemnity, and spake with such +distinctness, clearness and precision, his words were so full of ideas, +set in such a plain and striking light, that few speakers have been so +able to demand the attention of an audience as he. His words often +discovered a great degree of inward fervor, without much noise or external +emotion, and fell with great weight on the minds of his hearers. He made +but little motion of his head or hands in the desk, but spake as to +discover the motion of his own heart, which tended in the most natural and +effectual manner to move and affect others. + +"As he wrote his sermons out at large for many years, and always wrote a +considerable part of most of his public discourses, so he carried his +notes into the desk with him, and read the most that he wrote; yet he was +not so confined to his notes, when he wrote at large, but that, if some +thoughts were suggested, while he was speaking, which did not occur when +writing, and appeared to him pertinent and striking, he would deliver +them; and that with as great propriety, and oftener with greater pathos, +and attended with a more sensible good effect on his hearers, than all he +had wrote."[13] + + * * * * * + +The sermons in the present volume have been selected as representative of +Edwards the preacher rather than of Edwards the theologian. Any such +collection must include at least the following four: the sermon on Man's +Dependence, the sermon on Spiritual Light, the Enfield Sermon and the +Farewell Sermon. These are classic. Moreover, they represent Edwards in +four of his most distinguishing aspects: as the powerful champion of a +theology resting ultimately on the principle of a transcendent, righteous, +sovereign Will; as the equally convinced advocate of the mystical +principle of an immediate, intuitive apprehension, through supernatural +illumination, of divine truth; as the flaming revivalist, with pitiless +logic and terrible realism of description, arousing, startling, +overwhelming the sinner with the sense of impending doom; finally, as the +rejected minister appealing, without rancor or bitterness, from the +judgment of this world to the judgment of an infallible tribunal and +displaying what must ever make him more interesting, more precious as a +heritage to the Church and the world, than any of his opinions or his +works, the dignity and repose, the patience, strength and depth of a great +character, perfected through suffering and apparent defeat, in what was +virtually the Apologia of his ministerial life. These sermons alone would +suffice to justify Edwards's reputation as the foremost preacher of his +age. Still, they cannot, of course, be taken as adequately representing +the whole range and power of his discourses. In particular, the Enfield +sermon, which has loomed so large in the popular imagination of Jonathan +Edwards, and which, in fact, is but one--to be sure, the most extreme--of +a number of the same type, cannot be taken as fairly representative even +of Edwards's revival sermons. There has, therefore, been added, in this +reference, a revival sermon of another type, the sermon on Ruth's +Resolution. This sermon was chosen, not because it is better than some +others, but because, while being an excellent sermon of its kind, it is +also brief, and so better adapted to the scope of this volume. There has +been further added, as representing a type distinctly different from any +of the others, the funeral sermon entitled A Strong Rod Broken and +Withered, which is certainly one of the noblest, in thought and +expression, of Edwards's discourses, and which is probably unique among +his writings as dealing with the subject of civil government and the +management of affairs. Had space permitted, the picture of the Christian +statesman in this sermon might have been matched by the picture of the +Christian minister in one of the ordination sermons; but the omission is +the less serious since the conception is so largely realized in Edwards +himself. + +The above six sermons were selected independently of the fact that they +are among the ten published by their author; but this circumstance +confirms the choice and, moreover, serves to authenticate the text. +Edwards has suffered not a little at the hands of his editors, +particularly Dwight, who seems to have been possessed by the idea that his +author would appear to better advantage in a style and language more +elegant and refined. "Don't do as Orpah did," pleads Edwards in the Ruth +sermon; "Do not as Orpah did," is the feeble refinement of his editor. But +even the generally accurate Worcester or First American Edition (1809) is +not to be implicitly trusted; for instance, two whole pages are omitted at +the end of the Enfield sermon, giving to that sermon a startling and +bizarre close, wholly out of keeping with Edwards's habitual manner. Later +editions import other errors and, even while professing to follow the +Worcester edition, sometimes, in fact, follow not that edition, but +Dwight's (e.g., in the Ruth sermon). The present text is based upon a +careful comparison of the original editions, now very scarce, in the +Boston Athenĉum. The original expressions, 'tis, won't, don't, etc., as +Edwards himself printed them, have been restored, a number of verbal +errors in the later editions corrected and several omitted lines +recovered, besides the long passage already mentioned, which is, however, +in Dwight, at the end of the Enfield sermon. No attempt, however, has been +made to give a facsimile reproduction of the first editions with all their +printer's errors, capricious spelling, antiquated punctuation and uncouth +use of capitals and italics. These externalities could but distract the +modern reader, while adding nothing essential to accuracy. In these +respects, therefore, the more modern usage has been followed. The aim has +simply been to give the exact words of the originals and to preserve their +spirit, treating the sermons as sermons to be preached and not as essays +to be read. Accordingly, while avoiding the extremes of the first +editions, italics have been used where Edwards used them to mark +divisions, or for special emphasis, somewhat more freely than would be +customary now. This edition also follows his, and the Biblical, use of +ordinary type in personal pronouns referring to divine beings, the verbal +reverence in the modern use of capitals being regarded as needless to +enhance the real reverence of Edwards's thought and possibly a little out +of place. Added words are enclosed within square brackets. + +Besides the six sermons mentioned, the present collection includes one, +the interesting if not exactly great sermon on the Many Mansions, which +has not before been published. A copy of this sermon made for the late +Professor Edwards A. Park, of Andover, was kindly put at the disposal of +the editor by his son, the Rev. Dr. William E. Park, of Gloversville, +N.Y.; but it has also been carefully collated with the original +manuscript. The editor has also examined the original manuscripts of all +the other sermons in this volume, except that of the Farewell Sermon, +which could not be discovered. These manuscripts are all in the collection +of between eleven and twelve hundred of Edwards's sermons now in the Yale +University Library. Most of these manuscripts are written in an +exceedingly minute hand, with many abbreviations and occasionally with +insertions in shorthand, on sheets of paper about 3-5/8 × 4-1/8 in. in +size, stoutly stitched together. The facsimile of the first page of the +sermon on Spiritual Light given in this volume opposite p. 21 is +representative; a relatively small number are slightly larger. Of the +particular manuscripts some account will be found in the notes. The +handling and deciphering of these manuscripts give one a curious sense of +intimacy with the working of Edwards's brain and heart: one is with him in +his workshop and sees, as it were, the very thing in the making. One seems +to feel the intensity of the excitement as, with his audience present in +imagination, and with keen delight in the activity of literary creation, +he works out his theme. One observes how alternative forms of expression, +alternative lines of development, suggest themselves, and how now whole +paragraphs, whole pages are struck off at white heat, while now, oftenest +towards the end, the barest outlines are jotted down, to be filled out in +delivery. But the manuscripts of the sermons which Edwards himself +published afford no help in the fixing of the text. The sermons as he +printed them are invariably expanded and often greatly altered in other +respects; and the copy prepared for the printer is no longer extant.[14] +This circumstance should not be overlooked in judging of sermons printed +directly from the manuscripts. In the Yale collection, there are sermons +which were written out pretty fully; others are only fairly fully written +out in parts, others again are mere skeletons. The majority of those of +the Northampton period are of the second sort. Among the hundreds of +Edwards's unpublished sermons, there are doubtless many that it would be +interesting to have in print just as they stand; it is doubtful if there +are any which would add materially to his reputation as a preacher in +comparison with the great sermons already published. + +The portrait of Edwards in this volume is from a recent photograph of the +original painting of 1740. The photograph was kindly furnished by the +present owner of the painting, Mr. Eugene P. Edwards, of Chicago, to whom +the editor takes this opportunity of expressing his obligations. He also +desires to express his thanks to Dr. William E. Park for the use of the +copy of the sermon on the Many Mansions; to the publishers for allowing +the extra space required for printing this new sermon; to Professor +Franklin B. Dexter for generous help in the study of the manuscripts and +for permission to photograph the sermon on Spiritual Light; to Mr. Charles +K. Bolton, Librarian of the Boston Athenĉum, for courtesies in the use of +the first editions; and to Mr. George N. Whipple of Boston, for verifying +a number of references. + + NORTHAMPTON, MASS., + March, 1904. + + + + +SELECTED SERMONS OF JONATHAN EDWARDS + + + + +I + +GOD GLORIFIED IN MAN'S DEPENDENCE° + +1 COR. i. 29-31.--That no flesh should glory in his presence. But of him +are ye in Christ Jesus, who of God is made unto us wisdom, and +righteousness, and sanctification, and redemption: that according as it is +written, He that glorieth, let him glory in the Lord. + + +Those Christians to whom the apostle directed this epistle dwelt in a part +of the world where human wisdom was in great repute; as the apostle +observes in the 22d verse of this chapter, "The Greeks seek after wisdom." +Corinth was not far from Athens, that had been for many ages the most +famous seat of philosophy and learning in the world. + +The apostle therefore observes to them how that God, by the gospel, +destroyed and brought to nought their human wisdom. The learned Grecians +and their great philosophers by all their wisdom did not know God: they +were not able to find out the truth in divine things. But after they had +done their utmost to no effect, it pleased God at length to reveal himself +by the gospel, which they accounted foolishness. He "chose the foolish +things of the world to confound the wise, and the weak things of the world +to confound the things which are mighty, and the base things of the world, +and things that are despised, yea, and things which are not, to bring to +nought the things that are." And the apostle informs them why he thus +did, in the verse of the text: _That no flesh should glory in his +presence_, &c. + +In which words may be observed, + +1. What God aims at in the disposition of things in the affair of +redemption, viz., that man should not glory in himself, but alone in God: +_That no flesh should glory in his presence,--that, according as it is +written, He that glorieth, let him glory in the Lord_. + +2. How this end is attained in the work of redemption, viz., by that +absolute and immediate dependence which men have upon God in that work for +all their good. Inasmuch as, + +First, All the good that they have is in and through Christ; _he is made +unto us wisdom, righteousness, sanctification, and redemption_. All the +good of the fallen and redeemed creature is concerned in these four +things, and cannot be better distributed than into them; but Christ is +each of them to us, and we have none of them any otherwise than in him. +_He is made of God unto us wisdom_: in him are all the proper good and +true excellency of the understanding. Wisdom was a thing that the Greeks +admired; but Christ is the true light of the world, it is through him +alone that true wisdom is imparted to the mind. 'Tis in and by Christ that +we have _righteousness_: it is by being in him that we are justified, have +our sins pardoned, and are received as righteous into God's favor. 'Tis by +Christ that we have _sanctification_: we have in him true excellency of +heart as well as of understanding; and he is made unto us inherent, as +well as imputed righteousness. 'Tis by Christ that we have _redemption_, +or actual deliverance from all misery, and the bestowment of all happiness +and glory. Thus we have all our good by Christ, who is God. + +Secondly, Another instance wherein our dependence on God for all our good +appears, is this, that it is God that has given us Christ, that we might +have these benefits through him; he _of God is made unto us wisdom, +righteousness_, &c. + +Thirdly, 'Tis _of him_ that we are in Christ Jesus, and come to have an +interest in him, and so do receive those blessings which he is made unto +us. It is God that gives us faith whereby we close with Christ. + +So that in this verse is shown our dependence on each person in the +Trinity for all our good. We are dependent on Christ the Son of God, as he +is our wisdom, righteousness, sanctification and redemption. We are +dependent on the Father, who has given us Christ, and made him to be these +things to us. We are dependent on the Holy Ghost, for 'tis _of him that we +are in Christ Jesus_; 'tis the Spirit of God that gives faith in him, +whereby we receive him and close with him. + + +DOCTRINE + +_God is glorified in the work of redemption in this, that there appears in +it so absolute and universal a dependence of the redeemed on him._ + +Here I propose to show, I., That there is an absolute and universal +dependence of the redeemed on God for all their good. And II., That God +hereby is exalted and glorified in the work of redemption. + +I. There is an absolute and universal dependence of the redeemed on God. +The nature and contrivance of our redemption is such, that the redeemed +are in every thing directly, immediately and entirely dependent on God: +they are dependent on him for all, and are dependent on him every way. + +The several ways wherein the dependence of one being may be upon another +for its good, and wherein the redeemed of Jesus Christ depend on God for +all their good, are these, viz., that they have all their good _of_ him, +and that they have all _through_ him, and that they have all _in_ him. +That he is the cause and original whence all their good comes, therein it +is _of_ him; and that he is the medium by which it is obtained and +conveyed, therein they have it _through_ him; and that he is that good +itself that is given and conveyed, therein it is _in_ him. + +Now those that are redeemed by Jesus Christ do, in all these respects, +very directly and entirely depend on God for their all. + +First, The redeemed have all their good _of_ God; God is the great author +of it; he is the first cause of it, and not only so, but he is the only +proper cause. + +'Tis of God that we have our Redeemer: it is God that has provided a +Saviour for us. Jesus Christ is not only of God in his person, as he is +the only begotten Son of God, but he is from God, as we are concerned in +him and in his office of Mediator: he is the gift of God to us: God chose +and anointed him, appointed him his work, and sent him into the world. + +And as it is God that gives, so 'tis God that accepts the Saviour. As it +is God that provides and gives the Redeemer to buy salvation for us, so it +is of God that salvation is bought: he gives the purchaser, and he affords +the thing purchased. + +'Tis of God that Christ becomes ours, that we are brought to him and are +united to him: it is of God that we receive faith to close with him, that +we may have an interest in him. Eph. ii. 8, "For by grace ye are saved, +through faith; and that not of yourselves, it is the gift of God." 'Tis of +God that we actually do receive all the benefits that Christ has +purchased. 'Tis God that pardons and justifies, and delivers from going +down to hell, and it is his favor that the redeemed are received into, and +are made the objects of, when they are justified. So it is God that +delivers from the dominion of sin, and cleanses us from our filthiness, +and changes us from our deformity. It is of God that the redeemed do +receive all their true excellency, wisdom and holiness; and that two ways, +viz., as the Holy Ghost, by whom these things are immediately wrought, is +from God, proceeds from him and is sent by him; and also as the Holy +Ghost himself is God, by whose operation and indwelling the knowledge of +divine things, and a holy disposition, and all grace, are conferred and +upheld. + +And though means are made use of in conferring grace on men's souls, yet +'tis of God that we have these means of grace, and 'tis God that makes +them effectual. 'Tis of God that we have the holy Scriptures; they are the +word of God. 'Tis of God that we have ordinances, and their efficacy +depends on the immediate influence of the Spirit of God. The ministers of +the gospel are sent of God, and all their sufficiency is of him. 2 Cor. +iv. 7, "We have this treasure in earthen vessels, that the excellency of +the power may be of God, and not of us." Their success depends entirely +and absolutely on the immediate blessing and influence of God. The +redeemed have all. + +1. Of the _grace_ of God. It was of mere grace that God gave us his only +begotten Son. The grace is great in proportion to the dignity and +excellency of what is given: the gift was infinitely precious, because it +was a person infinitely worthy, a person of infinite glory; and also +because it was a person infinitely near and dear to God. The grace is +great in proportion to the benefit we have given us in him: the benefit is +doubly infinite, in that in him we have deliverance from an infinite, +because an eternal, misery; and do also receive eternal joy and glory. The +grace in bestowing this gift is great in proportion to our unworthiness to +whom it is given; instead of deserving such a gift, we merited infinitely +ill of God's hands. The grace is great according to the manner of giving, +or in proportion to the humiliation and expense of the method and means by +which way is made for our having of the gift. He gave him to us dwelling +amongst us; he gave him to us incarnate, or in our nature; he gave him to +us in our nature, in the like infirmities in which we have it in our +fallen state, and which in us do accompany and are occasioned by the +sinful corruption of our nature. He gave him to us in a low and afflicted +state; and not only so, but he gave him to us slain, that he might be a +feast for our souls.° + +The grace of God in bestowing this gift is most free. It was what God was +under no obligation to bestow: he might have rejected fallen man, as he +did the fallen angels. It was what we never did any thing to merit. 'Twas +given while we were yet enemies, and before we had so much as repented. It +was from the love of God that saw no excellency in us to attract it; and +it was without expectation of ever being requited for it. + +And 'tis from mere grace that the benefits of Christ are applied to such +and such particular persons. Those that are called and sanctified are to +attribute it alone to the good pleasure of God's goodness, by which they +are distinguished. He is sovereign, and hath mercy on whom he will have +mercy, and whom he will, he hardens. + +Man hath now a greater dependence on the grace of God than he had before +the fall. He depends on the free goodness of God for much more than he did +then: then he depended on God's goodness for conferring the reward of +perfect obedience: for God was not obliged to promise and bestow that +reward: but now we are dependent on the grace of God for much more: we +stand in need of grace, not only to bestow glory upon us, but to deliver +us from hell and eternal wrath. Under the first covenant we depended on +God's goodness to give us the reward of righteousness; and so we do now. +And not only so, but we stand in need of God's free and sovereign grace to +give us that righteousness; and yet not only so, but we stand in need of +his grace to pardon our sin and release us from the guilt and infinite +demerit of it. + +And as we are dependent on the goodness of God for more now than under the +first covenant, so we are dependent on a much greater, more free and +wonderful goodness. We are now more dependent on God's arbitrary and +sovereign good pleasure. We were in our first estate dependent on God for +holiness: we had our original righteousness from him; but then holiness +was not bestowed in such a way of sovereign good pleasure as it is now. +Man was created holy, and it became God to create holy all the reasonable +creatures he created: it would have been a disparagement to the holiness +of God's nature, if he had made an intelligent creature unholy. But now +when a man is made holy, it is from mere and arbitrary grace; God may +forever deny holiness to the fallen creature if he pleases, without any +disparagement to any of his perfections. + +And we are not only indeed more dependent on the grace of God, but our +dependence is much more conspicuous, because our own insufficiency and +helplessness in ourselves is much more apparent in our fallen and undone +state than it was before we were either sinful or miserable. We are more +apparently dependent on God for holiness, because we are first sinful, and +utterly polluted, and afterward holy: so the production of the effect is +sensible, and its derivation from God more obvious. If man was ever holy +and always was so, it would not be so apparent, that he had not holiness +necessarily, as an inseparable qualification of human nature. So we are +more apparently dependent on free grace for the favor of God, for we are +first justly the objects of his displeasure and afterwards are received +into favor. We are more apparently dependent on God for happiness, being +first miserable and afterwards happy. It is more apparently free and +without merit in us, because we are actually without any kind of +excellency to merit, if there could be any such thing as merit in creature +excellency. And we are not only without any true excellency, but are full +of, and wholly defiled with, that which is infinitely odious. All our good +is more apparently from God, because we are first naked and wholly without +any good, and afterwards enriched with all good. + +2. We receive all of the _power_ of God. Man's redemption is often spoken +of as a work of wonderful power as well as grace. The great power of God +appears in bringing a sinner from his low state, from the depths of sin +and misery, to such an exalted state of holiness and happiness. Eph. i. +19, "And what is the exceeding greatness of his power to usward who +believe, according to the working of his mighty power." + +We are dependent on God's power through every step of our redemption. We +are dependent on the power of God to convert us, and give faith in Jesus +Christ, and the new nature. 'Tis a work of creation: "If any man be in +Christ, he is a new creature," 2 Cor. v. 17. "We are created in Christ +Jesus," Eph. ii. 10. The fallen creature cannot attain to true holiness, +but by being created again: Eph. iv. 24, "And that ye put on the new man, +which after God is created in righteousness and true holiness." It is a +raising from the dead: Col ii. 12, 13, "Wherein ye also are risen with +him, through the faith of the operation of God, who hath raised him from +the dead." Yea, it is a more glorious work of power than mere creation, or +raising a dead body to life, in that the effect attained is greater and +more excellent. That holy and happy being and spiritual life which is +reached in the work of conversion is a far greater and more glorious +effect than mere being and life. And the state from whence the change is +made, of such a death in sin, and total corruption of nature, and depth of +misery, is far more remote from the state attained, than mere death or +nonentity. + +'Tis by God's power also that we are preserved in a state of grace: 1 Pet. +i. 5, "Who are kept by the power of God through faith unto salvation." As +grace is at first from God, so 'tis continually from him, and is +maintained by him, as much as light in the atmosphere is all day long from +the sun, as well as at first dawning or at sunrising. + +Men are dependent on the power of God for every exercise of grace, and for +carrying on the work of grace in the heart, for the subduing of sin and +corruption, and increasing holy principles, and enabling to bring forth +fruit in good works, and at last bringing grace to its perfection, in +making the soul completely amiable in Christ's glorious likeness, and +filling of it with a satisfying joy and blessedness; and for the raising +of the body to life, and to such a perfect state, that it shall be +suitable for a habitation and organ for a soul so perfected and blessed. +These are the most glorious effects of the power of God that are seen in +the series of God's acts with respect to the creatures. + +Man was dependent on the power of God in his first estate, but he is more +dependent on his power now; he needs God's power to do more things for +him, and depends on a more wonderful exercise of his power. It was an +effect of the power of God to make man holy at the first; but more +remarkably so now, because there is a great deal of opposition and +difficulty in the way. 'Tis a more glorious effect of power to make that +holy that was so depraved and under the dominion of sin, than to confer +holiness on that which before had nothing of the contrary. It is a more +glorious work of power to rescue a soul out of the hands of the devil, and +from the powers of darkness, and to bring it into a state of salvation, +than to confer holiness where there was no prepossession or opposition. +Luke xi. 21, 22, "When a strong man armed keepeth his palace, his goods +are in peace; but when a stronger than he shall come upon him, and +overcome him, he taketh from him all his armor wherein he trusted, and +divideth his spoils." So 'tis a more glorious work of power to uphold a +soul in a state of grace and holiness, and to carry it on till it is +brought to glory, when there is so much sin remaining in the heart +resisting, and Satan with all his might opposing, than it would have been +to have kept man from falling at first, when Satan had nothing in man. + +Thus we have shown how the redeemed are dependent on God for all their +good, as they have all _of_ him. + +Secondly, They are also dependent on God for all, as they have all +_through_ him. 'Tis God that is the medium of it, as well as the author +and fountain of it. All that we have, wisdom and the pardon of sin, +deliverance from hell, acceptance in God's favor, grace and holiness, true +comfort and happiness, eternal life and glory, we have from God by a +Mediator; and this Mediator is God, which Mediator we have an absolute +dependence upon as he _through_ whom we receive all. So that here is +another way wherein we have our dependence on God for all good. God not +only gives us the Mediator, and accepts his mediation, and of his power +and grace bestows the things purchased by the Mediator, but he is the +Mediator. + +Our blessings are what we have by purchase; and the purchase is made of +God, the blessings are purchased of him, and God gives the purchaser; and +not only so, but God is the purchaser. Yea, God is both the purchaser and +the price; for Christ, who is God, purchased these blessings for us by +offering up himself as the price of our salvation. He purchased eternal +life by the sacrifice of himself: Heb. vii. 27, "He offered up himself;" +and ix. 26, "He hath appeared to take away sin by the sacrifice of +himself." Indeed it was the human nature that was offered; but it was the +same person with the divine, and therefore was an infinite price: it was +looked upon as if God had been offered in sacrifice. + +As we thus have our good through God, we have a dependence on God in a +respect that man in his first estate had not. Man was to have eternal life +then through his own righteousness; so that he had partly a dependence +upon what was in himself; for we have a dependence upon that through which +we have our good, as well as that from which we have it. And though man's +righteousness that he then depended on was indeed from God, yet it was his +own, it was inherent in himself; so that his dependence was not so +immediately on God. But now the righteousness that we are dependent on is +not in ourselves, but in God. We are saved through the righteousness of +Christ: he _is made unto us righteousness_; and therefore is prophesied +of, Jer. xxiii. 6, under that name of "the Lord our righteousness." In +that the righteousness we are justified by is the righteousness of Christ, +it is the righteousness of God: 2 Cor. v. 21, "That we might be made the +righteousness of God in him." + +Thus in redemption we han't only all things of God, but by and through +him: 1 Cor. viii. 21, "But to us there is but one God, the Father, of whom +are all things, and we in him; and one Lord Jesus Christ, by whom are all +things, and we by him." + +Thirdly, The redeemed have all their good _in_ God. We not only have it of +him, and through him, but it consists in him; he _is_ all our good. + +The good of the redeemed is either objective or inherent. By their +objective good I mean that intrinsic object, in the possession and +enjoyment of which they are happy. Their inherent good is that excellency +or pleasure which is in the soul itself. With respect to both of which the +redeemed have all their good in God, or, which is the same thing, God +himself is all their good. + +1. The redeemed have all their _objective_ good in God. God himself is the +great good which they are brought to the possession and enjoyment of by +redemption. He is the highest good and the sum of all that good which +Christ purchased. God is the inheritance of the saints; he is the portion +of their souls. God is their wealth and treasure, their food, their life, +their dwelling-place, their ornament and diadem, and their everlasting +honor and glory. They have none in heaven but God; he is the great good +which the redeemed are received to at death, and which they are to rise to +at the end of the world. The Lord God, he is the light of the heavenly +Jerusalem; and is the "river of the water of life," that runs, and "the +tree of life that grows, in the midst of the paradise of God." The +glorious excellencies and beauty of God will be what will forever +entertain the minds of the saints, and the love of God will be their +everlasting feast. The redeemed will indeed enjoy other things; they will +enjoy the angels, and will enjoy one another; but that which they shall +enjoy in the angels, or each other, or in any thing else whatsoever that +will yield them delight and happiness, will be what will be seen of God in +them. + +2. The redeemed have all their _inherent_ good in God. Inherent good is +twofold; 'tis either excellency or pleasure. These the redeemed not only +derive from God, as caused by him, but have them in him. They have +spiritual excellency and joy by a kind of participation of God. They are +made excellent by a communication of God's excellency: God puts his own +beauty, i.e., his beautiful likeness, upon their souls: they are made +partakers of the divine nature, or moral image of God, 2 Pet. i. 4. They +are holy by being made partakers of God's holiness, Heb. xii. 10. The +saints are beautiful and blessed by a communication of God's holiness and +joy, as the moon and planets are bright by the sun's light. The saint hath +spiritual joy and pleasure by a kind of effusion of God on the soul. In +these things the redeemed have communion with God; that is, they partake +with him and of him. + +The saints have both their spiritual excellency and blessedness by the +gift of the Holy Ghost, or Spirit of God, and his dwelling in them. They +are not only caused by the Holy Ghost, but are in the Holy Ghost as their +principle. The Holy Spirit becoming an inhabitant, is a vital principle in +the soul: he, acting in, upon and with the soul, becomes a fountain of +true holiness and joy, as a spring is of water, by the exertion and +diffusion of itself: John iv. 14, "But whosoever drinketh of the water +that I shall give him, shall never thirst; but the water that I shall give +him, shall be in him a well of water springing up into everlasting +life,"--compared with chap. vii. 38, 39, "He that believeth on me, as the +Scripture hath said, out of his belly shall flow rivers of living water; +but this spake he of the Spirit, which they that believe on him should +receive." The sum of what Christ has purchased for us is that spring of +water spoken of in the former of those places, and those rivers of living +water spoken of in the latter. And the sum of the blessings which the +redeemed shall receive in heaven is that river of water of life that +proceeds from the throne of God and the Lamb, Rev. xxii. 1,--which +doubtless signifies the same with those rivers of living water explained +John vii. 38, 39, which is elsewhere called the "river of God's +pleasures." Herein consists the fulness of good which the saints receive +by Christ. 'Tis by partaking of the Holy Spirit that they have communion +with Christ in his fulness. God hath given the Spirit, not by measure unto +him, and they do receive of his fulness, and grace for grace. This is the +sum of the saints' inheritance; and therefore that little of the Holy +Ghost which believers have in this world is said to be the earnest of +their inheritance. 2 Cor. i. 22, "Who hath also sealed us, and given us +the Spirit in our hearts." And chap. v. 5, "Now he that hath wrought us +for the selfsame thing is God, who also hath given unto us the earnest of +the Spirit." And Eph. i. 13, 14, "Ye were sealed with that Holy Spirit of +promise, which is the earnest of our inheritance, until the redemption of +the purchased possession." + +The Holy Spirit and good things are spoken of in Scripture as the same; as +if the Spirit of God communicated to the soul comprised all good things: +Matt. vii. 11, "How much more shall your heavenly Father give good things +to them that ask him?" In Luke it is, chap. xi. 13, "How much more shall +your heavenly Father give the Holy Spirit to them that ask him?" This is +the sum of the blessings that Christ died to procure, and that are the +subject of gospel promises: Gal. iii. 13, 14, "He was made a curse for us, +that we might receive the promise of the Spirit through faith." The +Spirit of God is the great promise of the Father: Luke xxiv. 49, "Behold, +I send the promise of my Father upon you." The Spirit of God therefore is +called "the Spirit of promise," Eph. i. 13. This promised thing Christ +received, and had given into his hand, as soon as he had finished the work +of our redemption, to bestow on all that he had redeemed: Acts ii. 33, +"Therefore, being by the right hand of God exalted, and having received of +the Father the promise of the Holy Ghost, he hath shed forth this, which +ye both see and hear." So that all the holiness and happiness of the +redeemed is _in_ God. 'Tis in the communications, indwelling and acting of +the Spirit of God. Holiness and happiness are in the fruit, here and +hereafter, because God dwells in them, and they in God. + +Thus 'tis God that has given us the Redeemer, and 'tis of him that our +good is purchased: so 'tis God that is the Redeemer and the price; and +'tis God also that is the good purchased. So that all that we have is _of_ +God, and _through_ him, and _in_ him: Rom. xi. 36, "For of him, and +through him, and to him (or in him), are all things." The same in the +Greek that is here rendered _to him_ is rendered _in him_, 1 Cor. vii. 6. + +II. God is glorified in the work of redemption by this means, viz., by +there being so great and universal a dependence of the redeemed on him. + +1. Man hath so much the greater occasion and obligation to take notice and +acknowledge God's perfections and all-sufficiency. The greater the +creature's dependence is on God's perfections, and the greater concern he +has with them, so much the greater occasion has he to take notice of them. +So much the greater concern any one has with, and dependence upon, the +power and grace of God, so much the greater occasion has he to take notice +of that power and grace. So much the greater and more immediate dependence +there is on the divine holiness, so much the greater occasion to take +notice of and acknowledge that. So much the greater and more absolute +dependence we have on the divine perfections, as belonging to the several +persons of the Trinity, so much the greater occasion have we to observe +and own the divine glory of each of them. That which we are most concerned +with, is surely most in the way of our observation and notice; and this +kind of concern with any thing, viz., dependence, does especially tend to +commend and oblige the attention and observation. Those things that we are +not much dependent upon, 'tis easy to neglect; but we can scarce do any +other than mind that which we have a great dependence on. By reason of our +so great dependence on God and his perfections, and in so many respects, +he and his glory are the more directly set in our view, which way soever +we turn our eyes. + +We have the greater occasion to take notice of God's all-sufficiency, when +all our sufficiency is thus every way of him. We have the more occasion to +contemplate him as an infinite good, and as the fountain of all good. Such +a dependence on God demonstrates God's all-sufficiency. So much as the +dependence of the creature is on God, so much the greater does the +creature's emptiness in himself appear to be; and so much the greater the +creature's emptiness, so much the greater must the fulness of the Being be +who supplies him. Our having all _of_ God shows the fulness of his power +and grace: our having all _through_ him shows the fulness of his merit and +worthiness; and our having all _in_ him demonstrates his fulness of +beauty, love and happiness. + +And the redeemed, by reason of the greatness of their dependence on God, +han't only so much the greater occasion, but obligation to contemplate and +acknowledge the glory and fulness of God. How unreasonable and ungrateful +should we be if we did not acknowledge that sufficiency and glory that we +do absolutely, immediately and universally depend upon! + +2. Hereby is demonstrated how great God's glory is considered +comparatively, or as compared with the creature's. By the creature's +being thus wholly and universally dependent on God, it appears that the +creature is nothing and that God is all. Hereby it appears that God is +infinitely above us; that God's strength, and wisdom and holiness are +infinitely greater than ours. However great and glorious the creature +apprehends God to be, yet if he be not sensible of the difference between +God and him, so as to see that God's glory is great, compared with his +own, he will not be disposed to give God the glory due to his name. If the +creature, in any respect, sets himself upon a level with God, or exalts +himself to any competition with him, however he may apprehend that great +honor and profound respect may belong to God from those that are more +inferior, and at a greater distance, he will not be so sensible of its +being due from him. So much the more men exalt themselves, so much the +less will they surely be disposed to exalt God. 'Tis certainly a thing +that God aims at in the disposition of things in the affair of redemption +(if we allow the Scriptures to be a revelation of God's mind), that God +should appear full, and man in himself empty, that God should appear all, +and man nothing. 'Tis God's declared design that others should not "glory +in his presence"; which implies that 'tis his design to advance his own +comparative glory. So much the more man "glories in God's presence," so +much the less glory is ascribed to God. + +3. By its being thus ordered, that the creature should have so absolute +and universal a dependence on God, provision is made that God should have +our whole souls, and should be the object of our undivided respect. If we +had our dependence partly on God and partly on something else, man's +respect would be divided to those different things on which he had +dependence. Thus it would be if we depended on God only for a part of our +good, and on ourselves or some other being for another part: or if we had +our good only from God, and through another that was not God, and in +something else distinct from both, our hearts would be divided between +the good itself, and him from whom, and him through whom we received it. +But now there is no occasion for this, God being not only he from or of +whom we have all good, but also through whom, and one that is that good +itself, that we have from him and through him. So that whatsoever there is +to attract our respect, the tendency is still directly towards God, all +unites in him as the centre. + + +USE + +1. We may here observe the marvellous wisdom of God in the work of +redemption. God hath made man's emptiness and misery, his low, lost and +ruined state into which he sunk by the fall, an occasion of the greater +advancement of his own glory, as in other ways, so particularly in this, +that there is now a much more universal and apparent dependence of man on +God. Though God be pleased to lift man out of that dismal abyss of sin and +woe into which he was fallen, and exceedingly to exalt him in excellency +and honor, and to a high pitch of glory and blessedness, yet the creature +hath nothing in any respect to glory of; all the glory evidently belongs +to God, all is in a mere and most absolute and divine dependence on the +Father, Son and Holy Ghost. + +And each person of the Trinity is equally glorified in this work: there is +an absolute dependence of the creature on every one for all: all is _of_ +the Father, all _through_ the Son, and all _in_ the Holy Ghost. Thus God +appears in the work of redemption as _all in all_. It is fit that he that +is, and there is none else, should be the Alpha and Omega, the first and +the last, the all, and the only, in this work. + +2. Hence those doctrines and schemes of divinity that are in any respect +opposite to such an absolute and universal dependence on God, do derogate +from God's glory, and thwart the design of the contrivance for our +redemption. Those schemes that put the creature in God's stead, in any of +the mentioned respects, that exalt man into the place of either Father, +Son or Holy Ghost, in any thing pertaining to our redemption; that, +however they may allow of a dependence of the redeemed on God, yet deny a +dependence that is so absolute and universal; that own an entire +dependence on God for some things, but not for others; that own that we +depend on God for the gift and acceptance of a Redeemer, but deny so +absolute a dependence on him for the obtaining of an interest in the +Redeemer; that own an absolute dependence on the Father for giving his +Son, and on the Son for working out redemption, but not so entire a +dependence on the Holy Ghost for conversion and a being in Christ, and so +coming to a title to his benefits; that own a dependence on God for means +of grace, but not absolutely for the benefit and success of those means; +that own a partial dependence on the power of God for the obtaining and +exercising holiness, but not a mere dependence on the arbitrary and +sovereign grace of God; that own a dependence on the free grace of God for +a reception into his favor, so far that it is without any proper merit, +but not as it is without being attracted, or moved with any excellency; +that own a partial dependence on Christ, as he through whom we have life, +as having purchased new terms of life, but still hold that the +righteousness through which we have life is inherent in ourselves, as it +was under the first covenant; and whatever other way any scheme is +inconsistent with our entire dependence on God for all, and in each of +those ways, of having all of him, through him, and in him, it is repugnant +to the design and tenor of the gospel and robs it of that which God +accounts its lustre and glory. + +3. Hence we may learn a reason why faith is that by which we come to have +an interest in this redemption; for there is included in the nature of +faith a sensibleness and acknowledgment of this absolute dependence on God +in this affair. 'Tis very fit that it should be required of all, in order +to their having the benefit of this redemption, that they should be +sensible of, and acknowledge the dependence on God for it. 'Tis by this +means that God hath contrived to glorify himself in redemption; and 'tis +fit that God should at least have this glory of those that are the +subjects of this redemption, and have the benefit of it. + +Faith is a sensibleness of what is real in the work of redemption; and as +we do really wholly depend on God, so the soul that believes doth entirely +depend on God for all salvation, in its own sense and act. Faith abases +men and exalts God, it gives all the glory of redemption to God alone. It +is necessary in order to saving faith, that man should be emptied of +himself, that he should be sensible that he is "wretched, and miserable, +and poor, and blind, and naked." Humility is a great ingredient of true +faith: he that truly receives redemption, receives it as a little child: +Mark x. 15, "Whosoever shall not receive the kingdom of heaven as a little +child, he shall not enter therein." It is the delight of a believing soul +to abase itself and exalt God alone: that is the language of it, Psalm +cxv. 1, "Not unto us, O Lord, not unto us, but to thy name give glory." + +4. Let us be exhorted to exalt God alone, and ascribe to him all the glory +of redemption. Let us endeavor to obtain, and increase in a sensibleness +of our great dependence on God, to have our eye to him alone, to mortify a +self-dependent and self-righteous disposition. Man is naturally exceeding +prone to be exalting himself and depending on his own power or goodness, +as though he were he from whom he must expect happiness, and to have +respect to enjoyments alien from God and his Spirit, as those in which +happiness is to be found. + +And this doctrine should teach us to exalt God alone, as by trust and +reliance, so by praise. _Let him that glorieth, glory in the Lord._ Hath +any man hope that he is converted and sanctified, and that his mind is +endowed with true excellency and spiritual beauty, and his sins forgiven, +and he received into God's favor, and exalted to the honor and blessedness +of being his child, and an heir of eternal life: let him give God all the +glory; who alone makes him to differ from the worst of men in this world, +or the miserablest of the damned in hell. Hath any man much comfort and +strong hope of eternal life, let not his hope lift him up, but dispose him +the more to abase himself and reflect on his own exceeding unworthiness of +such a favor, and to exalt God alone. Is any man eminent in holiness and +abundant in good works, let him take nothing of the glory of it to +himself, but ascribe it to him whose "workmanship we are, created in +Christ Jesus unto good works." + + + + +[Illustration: FACSIMILE OF MANUSCRIPT OF FIRST PAGE OF SERMON "A DIVINE +AND SUPERNATURAL LIGHT."] + + +II + +A DIVINE AND SUPERNATURAL LIGHT, IMMEDIATELY IMPARTED TO THE SOUL BY THE +SPIRIT OF GOD, SHOWN TO BE BOTH A SCRIPTURAL AND RATIONAL DOCTRINE.° + + +MATT. xvi.--And Jesus answered and said unto him, Blessed art thou, Simon +Barjona: for flesh and blood hath not revealed it unto thee, but my Father +which is in heaven. + + +Christ says these words to Peter upon occasion of his professing his faith +in him as the Son of God. Our Lord was inquiring of his disciples, who men +said he was; not that he needed to be informed, but only to introduce and +give occasion to what follows. They answer, that some said he was John the +Baptist, and some Elias, and others Jeremias, or one of the Prophets. When +they had thus given an account who others said he was, Christ asks them, +who they said he was. Simon Peter, whom we find always zealous and +forward, was the first to answer: he readily replied to the question, +_Thou art Christ, the Son of the living God_. + +Upon this occasion, Christ says as he does _to_ him, and _of_ him in the +text: in which we may observe, + +1. That Peter is pronounced blessed on this account. _Blessed art +Thou._--"Thou art a happy man, that thou art not ignorant of this, that I +am Christ, the Son of the living God. Thou art distinguishingly happy. +Others are blinded, and have dark and deluded apprehensions, as you have +now given an account, some thinking that I am Elias, and some that I am +Jeremias, and some one thing, and some another; but none of them thinking +right, all of them misled. Happy art thou, that art so distinguished as +to know the truth in this matter." + +2. The evidence of this his happiness declared; viz., that God, and he +only, had _revealed it_ to him. This is an evidence of his being +_blessed_. + +First, As it shows how peculiarly favored he was of God above others; q. +d., "How highly favored art thou, that others that are wise and great men, +the Scribes, Pharisees and Rulers, and the nation in general, are left in +darkness, to follow their own misguided apprehensions; and that thou +shouldst be singled out, as it were, by name, that my Heavenly Father +should thus set his love on thee, Simon Barjona. This argues thee blessed, +that thou shouldst thus be the object of God's distinguishing love." + +Secondly, It evidences his blessedness also, as it intimates that this +knowledge is above any that flesh and blood can reveal. "This is such +knowledge as my Father which is in heaven only can give: it is too high +and excellent to be communicated by such means as other knowledge is. Thou +art blessed, that thou knowest that which God alone can teach thee." + +The original of this knowledge is here declared, both negatively and +positively. Positively, as God is here declared the author of it. +Negatively, as it is declared, that flesh and blood had not revealed it. +God is the author of all knowledge and understanding whatsoever. He is the +author of the knowledge that is obtained by human learning: he is the +author of all moral prudence, and of the knowledge and skill that men have +in their secular business. Thus it is said of all in Israel that were +wise-hearted and skilful in embroidering, that God had filled them with +the spirit of wisdom, Exod. xxviii. 3. + +God is the author of such knowledge; but yet not so but that flesh and +blood reveals it. Mortal men are capable of imparting the knowledge of +human arts and sciences, and skill in temporal affairs. God is the author +of such knowledge by those means: flesh and blood is made use of by God +as the mediate or second cause of it; he conveys it by the power and +influence of natural means. But this spiritual knowledge, spoken of in the +text, is what God is the author of, and none else: he reveals it, and +flesh and blood reveals it not. He imparts this knowledge immediately, not +making use of any intermediate natural causes, as he does in other +knowledge. + +What had passed in the preceding discourse naturally occasioned Christ to +observe this; because the disciples had been telling how others did not +know him, but were generally mistaken about him, and divided and +confounded in their opinions of him: but Peter had declared his assured +faith, that he was the Son of God. Now it was natural to observe, how it +was not flesh and blood that had revealed it to him, but God: for if this +knowledge were dependent on natural causes or means, how came it to pass +that they, a company of poor fishermen, illiterate men, and persons of low +education, attained to the knowledge of the truth; while the Scribes and +Pharisees, men of vastly higher advantages, and greater knowledge and +sagacity in other matters, remained in ignorance? This could be owing only +to the gracious distinguishing influence and revelation of the Spirit of +God. Hence, what I would make the subject of my present discourse from +these words is this + + +DOCTRINE + +viz., _That there is such a thing as a Spiritual and Divine Light, +immediately imparted to the soul by God, of a different nature from any +that is obtained by natural means._ + +In what I say on this subject at this time I would + +I. Show what this divine light is. + +II. How it is given immediately by God, and not obtained by natural means. + + +III. Show the truth of the doctrine. + +And then conclude with a brief improvement. + +I. I would show what this spiritual and divine light is. And in order to +it, would show, + +First, In a few things what it _is not_. And here, + +1. _Those convictions that natural men may have of their sin and misery_, +is not _this_ spiritual and divine light. Men in a natural condition may +have convictions of the guilt that lies upon them, and of the anger of God +and their danger of divine vengeance. Such convictions are from light or +sensibleness of truth. That some sinners have a greater conviction of +their guilt and misery than others, is because some have more light, or +more of an apprehension of truth than others. And this light and +conviction may be from the Spirit of God; the Spirit convinces men of sin: +but yet nature is much more concerned in it than in the communication of +that spiritual and divine light that is spoken of in the doctrine; 'tis +from the Spirit of God only as assisting natural principles, and not as +infusing any new principles. Common grace differs from special, in that it +influences only by assisting of nature; and not by imparting grace, or +bestowing anything above nature. The light that is obtained is wholly +natural, or of no superior kind to what mere nature attains to, though +more of that kind be obtained than would be obtained if men were left +wholly to themselves: or, in other words, common grace only assists the +faculties of the soul to do that more fully which they do by nature, as +natural conscience or reason will, by mere nature, make a man sensible of +guilt, and will accuse and condemn him when he has done amiss. Conscience +is a principle natural to men; and the work that it doth naturally, or of +itself, is to give an apprehension of right and wrong, and to suggest to +the mind the relation that there is between right and wrong and a +retribution. The Spirit of God, in those convictions which unregenerate +men sometimes have, assists conscience to do this work in a further +degree than it would do if they were left to themselves: he helps it +against those things that tend to stupefy it, and obstruct its exercise. +But in the renewing and sanctifying work of the Holy Ghost, those things +are wrought in the soul that are above nature, and of which there is +nothing of the like kind in the soul by nature; and they are caused to +exist in the soul habitually, and according to such a stated constitution +or law that lays such a foundation for exercises in a continued course, as +is called a principle of nature. Not only are remaining principles +assisted to do their work more freely and fully, but those principles are +restored that were utterly destroyed by the fall; and the mind +thenceforward habitually exerts those acts that the dominion of sin had +made it as wholly destitute of, as a dead body is of vital acts. + +The Spirit of God acts in a very different manner in the one case from +what he doth in the other. He may indeed act upon the mind of a natural +man, but he acts in the mind of a saint as an indwelling vital principle. +He acts upon the mind of an unregenerate person as an extrinsic, +occasional agent; for in acting upon them, he doth not unite himself to +them; notwithstanding all his influences that they may be the subjects of, +they are still sensual, having not the Spirit, Jude 19. But he unites +himself with the mind of a saint, takes him for his temple, actuates and +influences him as a new, supernatural principle of life and action. There +is this difference, that the Spirit of God, in acting in the soul of a +godly man, exerts and communicates himself there in his own proper nature. +Holiness is the proper nature of the Spirit of God. The Holy Spirit +operates in the minds of the godly by uniting himself to them, and living +in them, and exerting his own nature in the exercise of their faculties. +The Spirit of God may act upon a creature, and yet not in acting +communicate himself. The Spirit of God may act upon inanimate creatures; +as the Spirit moved upon the face of the waters in the beginning of the +creation; so the Spirit of God may act upon the minds of men many ways, +and communicate himself no more than when he acts upon an inanimate +creature. For instance, he may excite thoughts in them, may assist their +natural reason and understanding, or may assist other natural principles, +and this without any union with the soul, but may act, as it were, as upon +an external object. But as he acts in his holy influences and spiritual +operations, he acts in a way of peculiar communication of himself; so that +the subject is thence denominated spiritual. + +2. _This_ spiritual and divine light _don't consist in any impression made +upon the imagination_. It is no impression upon the mind, as though one +saw any thing with the bodily eyes: 'tis no imagination or idea of an +outward light or glory, or any beauty of form or countenance, or a visible +lustre or brightness of any object. The imagination may be strongly +impressed with such things; but this is not spiritual light. Indeed when +the mind has a lively discovery of spiritual things, and is greatly +affected by the power of divine light, it may, and probably very commonly +doth, much affect the imagination; so that impressions of an outward +beauty or brightness may accompany those spiritual discoveries. But +spiritual light is not that impression upon the imagination, but an +exceeding different thing from it. Natural men may have lively impressions +on their imaginations; and we can't determine but that the devil, who +transforms himself into an angel of light, may cause imaginations of an +outward beauty, or visible glory, and of sounds and speeches and other +such things; but these are things of a vastly inferior nature to spiritual +light. + +3. _This_ spiritual light is _not the suggesting of any new truths or +propositions not contained in the word of God_. This suggesting of new +truths or doctrines to the mind, independent of any antecedent revelation +of those propositions, either in word or writing, is inspiration; such as +the prophets and apostles had, and such as some enthusiasts pretend to. +But this spiritual light that I am speaking of, is quite a different thing +from inspiration: it reveals no new doctrine, it suggests no new +proposition to the mind, it teaches no new thing of God, or Christ, or +another world, not taught in the Bible, but only gives a due apprehension +of those things that are taught in the word of God. + +4. _'Tis not every affecting view that men have of the things of religion +that is this_ spiritual and divine light. Men by mere principles of nature +are capable of being affected with things that have a special relation to +religion as well as other things. A person by mere nature, for instance, +may be liable to be affected with the story of Jesus Christ, and the +sufferings he underwent, as well as by any other tragical story: he may be +the more affected with it from the interest he conceives mankind to have +in it: yea, he may be affected with it without believing it; as well as a +man may be affected with what he reads in a romance, or sees acted in a +stage play. He may be affected with a lively and eloquent description of +many pleasant things that attend the state of the blessed in heaven, as +well as his imagination be entertained by a romantic description of the +pleasantness of fairy-land, or the like. And that common belief of the +truth of the things of religion that persons may have from education or +otherwise, may help forward their affection. We read in Scripture of many +that were greatly affected with things of a religious nature, who yet are +there represented as wholly graceless, and many of them very ill men. A +person therefore may have affecting views of the things of religion, and +yet be very destitute of spiritual light. Flesh and blood may be the +author of this: one man may give another an affecting view of divine +things with but common assistance; but God alone can give a spiritual +discovery of them. + +But I proceed to show, + +Secondly, Positively what this spiritual and divine light _is_. + +And it may be thus described: _a true sense of the divine excellency of +the things revealed in the word of God, and a conviction of the truth and +reality of them thence arising_. + +This spiritual light primarily consists in the former of these, viz., a +real sense and apprehension of the divine excellency of things revealed in +the word of God. A spiritual and saving conviction of the truth and +reality of these things arises from such a sight of their divine +excellency and glory; so that this conviction of their truth is an effect +and natural consequence of this sight of their divine glory. There is +therefore in this spiritual light, + +1. _A true sense of the divine and superlative excellency of the things of +religion_; a real sense of the excellency of God and Jesus Christ, and of +the work of redemption, and the ways and works of God revealed in the +gospel. There is a divine and superlative glory in these things; an +excellency that is of a vastly higher kind and more sublime nature than in +other things; a glory greatly distinguishing them from all that is earthly +and temporal. He that is spiritually enlightened truly apprehends and sees +it, or has a sense of it. He does not merely rationally believe that God +is glorious, but he has a sense of the gloriousness of God in his heart. +There is not only a rational belief that God is holy and that holiness is +a good thing, but there is a sense of the loveliness of God's holiness. +There is not only a speculatively judging that God is gracious, but a +sense how amiable God is upon that account, or a sense of the beauty of +this divine attribute. + +There is a twofold understanding or knowledge of good that God has made +the mind of man capable of. The first, that which is merely speculative or +notional; as when a person only speculatively judges that anything is, +which, by the agreement of mankind, is called good or excellent, viz., +that which is most to general advantage, and between which and a reward +there is a suitableness, and the like. And the other is that which +consists in the sense of the heart: as when there is a sense of the +beauty, amiableness, or sweetness of a thing; so that the heart is +sensible of pleasure and delight in the presence of the idea of it. In the +former is exercised merely the speculative faculty, or the understanding, +strictly so called, or as spoken of in distinction from the will or +disposition of the soul. In the latter, the will, or inclination, or +heart, are mainly concerned. + +Thus there is a difference between having an opinion that God is holy and +gracious, and having a sense of the loveliness and beauty of that holiness +and grace. There is a difference between having a rational judgment that +honey is sweet, and having a sense of its sweetness. A man may have the +former, that knows not how honey tastes; but a man can't have the latter +unless he has an idea of the taste of honey in his mind. So there is a +difference between believing that a person is beautiful, and having a +sense of his beauty. The former may be obtained by hearsay, but the latter +only by seeing the countenance. There is a wide difference between mere +speculative rational judging anything to be excellent, and having a sense +of its sweetness and beauty. The former rests only in the head, +speculation only is concerned in it; but the heart is concerned in the +latter. When the heart is sensible of the beauty and amiableness of a +thing, it necessarily feels pleasure in the apprehension. It is implied in +a person's being heartily sensible of the loveliness of a thing, that the +idea of it is sweet and pleasant to his soul; which is a far different +thing from having a rational opinion that it is excellent. + +2. There arises from this sense of divine excellency of things contained +in the word of God _a conviction of the truth and reality of them_; and +that either indirectly or directly. + +First, _Indirectly_, and that two ways. + +1. As the _prejudices that are in the heart_ against the truth of divine +things _are hereby removed_; so that the mind becomes susceptive of the +due force of rational arguments for their truth. The mind of man is +naturally full of prejudices against the truth of divine things: it is +full of enmity against the doctrines of the gospel; which is a +disadvantage to those arguments that prove their truth, and causes them to +lose their force upon the mind. But when a person has discovered to him +the divine excellency of Christian doctrines, this destroys the enmity, +removes those prejudices, and sanctifies the reason, and causes it to lie +open to the force of arguments for their truth. + +Hence was the different effect that Christ's miracles had to convince the +disciples from what they had to convince the Scribes and Pharisees. Not +that they had a stronger reason, or had their reason more improved; but +their reason was sanctified, and those blinding prejudices, that the +Scribes and Pharisees were under, were removed by the sense they had of +the excellency of Christ and his doctrine. + +2. It not only removes the hinderances of reason, but _positively helps +reason_. It makes even the speculative notions the more lively. It engages +the attention of the mind, with the more fixedness and intenseness to that +kind of objects; which causes it to have a clearer view of them, and +enables it more clearly to see their mutual relations, and occasions it to +take more notice of them. The ideas themselves that otherwise are dim and +obscure are by this means impressed with the greater strength, and have a +light cast upon them; so that the mind can better judge of them: as he +that beholds the objects on the face of the earth, when the light of the +sun is cast upon them, is under greater advantage to discern them in their +true forms and mutual relations than he that sees them in a dim starlight +or twilight. + +The mind having a sensibleness of the excellency of divine objects, dwells +upon them with delight; and the powers of the soul are more awakened and +enlivened to employ themselves in the contemplation of them, and exert +themselves more fully and much more to the purpose. The beauty and +sweetness of the objects draws on the faculties, and draws forth their +exercises: so that reason itself is under far greater advantages for its +proper and free exercises, and to attain its proper end, free of darkness +and delusion. But, + +Secondly, A true sense of the divine excellency of the things of God's +word doth more _directly_ and _immediately_ convince of the truth of them; +and that because the excellency of these things is so superlative. There +is a beauty in them that is so divine and godlike, that is greatly and +evidently distinguishing of them from things merely human, or that men are +the inventors and authors of; a glory that is so high and great that, when +clearly seen, commands assent to their divinity and reality. When there is +an actual and lively discovery of this beauty and excellency, it won't +allow of any such thought as that it is a human work, or the fruit of +men's invention. This evidence that they that are spiritually enlightened +have of the truth of the things of religion is a kind of intuitive and +immediate evidence. They believe the doctrines of God's word to be divine, +because they see divinity in them; i.e., they see a divine, and +transcendent, and most evidently distinguishing glory in them; such a +glory as, if clearly seen, does not leave room to doubt of their being of +God, and not of men. + +Such a conviction of the truth of religion as this, arising, these ways, +from a sense of the divine excellency of them, is that true spiritual +conviction that there is in saving faith. And this original of it is that +by which it is most essentially distinguished from that common assent +which unregenerate men are capable of. + +II. I proceed now to the second thing proposed, viz., to show _how this +light is immediately given by God_, and not obtained by natural means. And +here, + +1. _'Tis not intended that the natural faculties are not made use of in +it._ The natural faculties are the subject of this light: and they are the +subject in such a manner that they are not merely passive, but active in +it; the acts and exercises of man's understanding are concerned and made +use of in it. God, in letting in this light into the soul, deals with man +according to his nature, or as a rational creature; and makes use of his +human faculties. But yet this light is not the less immediately from God +for that; though the faculties are made use of, 'tis as the subject and +not as the cause; and that acting of the faculties in it is not the cause, +but is either implied in the thing itself (in the light that is imparted) +or is the consequence of it: as the use that we make of our eyes in +beholding various objects, when the sun arises, is not the cause of the +light that discovers those objects to us. + +2. _'Tis not intended that outward means have no concern in this affair._ +As I have observed already, 'tis not in this affair, as it is in +inspiration, where new truths are suggested: for here is by this light +only given a due apprehension of the same truths that are revealed in the +word of God; and therefore it is not given without the word. The gospel is +made use of in this affair: this light is the "light of the glorious +gospel of Christ," 2 Cor. iv. 4. The gospel is as a glass, by which this +light is conveyed to us, 1 Cor. xiii. 12: "Now we see through a +glass."--But, + +3. When it is said that this light is given immediately by God, and not +obtained by natural means, _hereby is intended, that 'tis given by God +without making use of any means that operate by their own power, or a +natural force_. God makes use of means; but 'tis not as mediate causes to +produce this effect. There are not truly any second causes of it; but it +is produced by God immediately. The word of God is no proper cause of this +effect: it does not operate by any natural force in it. The word of God is +only made use of to convey to the mind the subject matter of this saving +instruction: and this indeed it doth convey to us by natural force or +influence. It conveys to our minds these and those doctrines; it is the +cause of the notion of them in our heads, but not of the sense of the +divine excellency of them in our hearts. Indeed a person can't have +spiritual light without the word. But that don't argue that the word +properly causes that light. The mind can't see the excellency of any +doctrine, unless that doctrine be first in the mind; but the seeing of the +excellency of the doctrine may be immediately from the Spirit of God; +though the conveying of the doctrine or proposition itself may be by the +word. So that the notions that are the subject matter of this light are +conveyed to the mind by the word of God; but that due sense of the heart, +wherein this light formally consists, is immediately by the Spirit of God. +As for instance, that notion that there is a Christ, and that Christ is +holy and gracious, is conveyed to the mind by the word of God: but the +sense of the excellency of Christ by reason of that holiness and grace, is +nevertheless immediately the work of the Holy Spirit.--I come now, + +III. To show _the truth of the doctrine_; that is, to show that there is +such a thing as that spiritual light that has been described, thus +immediately let into the mind by God. And here I would show briefly, that +this doctrine is both _scriptural_ and _rational_. + +First, 'Tis _scriptural_. My text is not only full to the purpose, but +'tis a doctrine that the Scripture abounds in. We are there abundantly +taught that the saints differ from the ungodly in this, that they have the +knowledge of God, and a sight of God, and of Jesus Christ. I shall mention +but few texts of many. 1 John iii. 6, "Whosoever sinneth hath not seen +him, nor known him." 3 John 11, "He that doeth good is of God: but he that +doeth evil hath not seen God." John xiv. 19, "The world seeth me no more; +but ye see me." John xvii. 3, "And this is eternal life, that they might +know thee the only true God, and Jesus Christ, whom thou hast sent." This +knowledge, or sight of God and Christ, can't be a mere speculative +knowledge; because it is spoken of as a seeing and knowing wherein they +differ from the ungodly. And by these Scriptures it must not only be a +different knowledge in degree and circumstances, and different in its +effects; but it must be entirely different in nature and kind. + +And this light and knowledge is always spoken of as immediately given of +God, Matt. xi. 25, 26, 27: "At that time Jesus answered and said, I thank +thee, O Father, Lord of heaven and earth, because thou hast hid these +things from the wise and prudent, and hast revealed them unto babes. Even +so, Father: for so it seemed good in thy sight. All things are delivered +unto me of my father: and no man knoweth the Son, but the Father: neither +knoweth any man the Father, save the Son, and he to whomsoever the Son +will reveal him." Here this effect is ascribed alone to the arbitrary +operation and gift of God, bestowing this knowledge on whom he will, and +distinguishing those with it, that have the least natural advantage or +means for knowledge, even babes, when it is denied to the wise and +prudent. And the imparting of the knowledge of God is here appropriated to +the Son of God as his sole prerogative. And again, 2 Cor. iv. 6: "For God, +who commanded the light to shine out of darkness, hath shined in our +hearts, to give the light of the knowledge of the glory of God in the face +of Jesus Christ." This plainly shows that there is such a thing as a +discovery of the divine superlative glory and excellency of God and +Christ, and that peculiar to the saints: and also, that 'tis as +immediately from God, as light from the sun: and that 'tis the immediate +effect of his power and will; for 'tis compared to God's creating the +light by his powerful word in the beginning of the creation; and is said +to be by the Spirit of the Lord, in the 18th verse of the preceding +chapter. God is spoken of as giving the knowledge of Christ in conversion, +as of what before was hidden and unseen in that, Gal. i. 15, 16: "But when +it pleased God, who separated me from my mother's womb, and called me by +his grace, to reveal his Son in me." The Scripture also speaks plainly of +such a knowledge of the word of God as has been described, as the +immediate gift of God, Psal. cxix. 18: "Open thou mine eyes, that I may +behold wondrous things out of thy law." What could the Psalmist mean when +he begged of God to open his eyes? Was he ever blind? Might he not have +resort to the law and see every word and sentence in it when he pleased? +And what could he mean by those "wondrous things"? Was it the wonderful +stories of the creation and deluge, and Israel's passing through the Red +Sea, and the like? Were not his eyes open to read these strange things +when he would? Doubtless by "wondrous things" in God's law, he had respect +to those distinguishing and wonderful excellencies, and marvellous +manifestations of the divine perfections and glory, that there was in the +commands and doctrines of the word, and those works and counsels of God +that were there revealed. So the Scripture speaks of a knowledge of God's +dispensation, and covenant of mercy, and way of grace towards his people, +as peculiar to the saints, and given only by God, Psal. xxv. 14: "The +secret of the Lord is with them that fear him; and he will show them his +covenant." + +And that a true and saving belief of the truth of religion is that which +arises from such a discovery, is also what the Scripture teaches. As John +vi. 40: "And this is the will of him that sent me, that every one which +seeth the Son, and believeth on him, may have everlasting life;" where it +is plain that a true faith is what arises from a spiritual sight of +Christ. And John xvii. 6, 7, 8: "I have manifested thy name unto the men +which thou gavest me out of the world. Now they have known that all things +whatsoever thou hast given me are of thee. For I have given unto them the +words which thou gavest me; and they have received them, and have known +surely that I came out from thee, and they have believed that thou didst +send me;" where Christ's manifesting God's name to the disciples, or +giving them the knowledge of God, was that whereby they knew that Christ's +doctrine was of God, and that Christ himself was of him, proceeded from +him, and was sent by him. Again, John xii. 44, 45, 46: "Jesus cried and +said, He that believeth on me, believeth not on me, but on him that sent +me. And he that seeth me seeth him that sent me. I am come a light into +the world, that whosoever believeth on me should not abide in darkness." +Their believing in Christ, and spiritually seeing him, are spoken of as +running parallel. + +Christ condemns the Jews, that they did not know that he was the Messiah, +and that his doctrine was true, from an inward distinguishing taste and +relish of what was divine, in Luke xii. 56, 57. He having there blamed the +Jews, that though they could discern the face of the sky and of the earth, +and signs of the weather, that yet they could not discern those times--or, +as 'tis expressed in Matthew, the signs of those times--he adds, yea, and +why even of your own selves judge ye not what is right? i.e., without +extrinsic signs. Why have ye not that sense of true excellency, whereby ye +may distinguish that which is holy and divine? Why have ye not that savor +of the things of God, by which you may see the distinguishing glory and +evident divinity of me and my doctrine? + +The Apostle Peter mentions it as what gave them (the apostles) good and +well grounded assurance of the truth of the gospel, that they had seen the +divine glory of Christ, 2 Pet. i. 16: "For we have not followed cunningly +devised fables when we made known unto you the power and coming of our +Lord Jesus Christ, but were eyewitnesses of his majesty." The apostle has +respect to that visible glory of Christ which they saw in his +transfiguration: that glory was so divine, having such an ineffable +appearance and semblance of divine holiness, majesty and grace, that it +evidently denoted him to be a divine person. But if a sight of Christ's +outward glory might give a rational assurance of his divinity, why may not +an apprehension of his spiritual glory do so too? Doubtless Christ's +spiritual glory is in itself as distinguishing, and as plainly showing his +divinity, as his outward glory; and a great deal more: for his spiritual +glory is that wherein his divinity consists; and the outward glory of his +transfiguration showed him to be divine, only as it was a remarkable image +or representation of that spiritual glory. Doubtless, therefore, he that +has had a clear sight of the spiritual glory of Christ, may say, I have +not followed cunningly devised fables, but have been an eyewitness of his +majesty, upon as good grounds as the apostle, when he had respect to the +outward glory of Christ that he had seen. + +But this brings me to what was proposed next, viz., to show that, + +Secondly, This doctrine is _rational_. + +1. 'Tis rational to suppose that _there is really such an excellency_ in +divine things, that is so transcendent and exceedingly different from what +is in other things, that, if it were seen, would most evidently +distinguish them. We cannot rationally doubt but that things that are +divine, that appertain to the Supreme Being, are vastly different from +things that are human; that there is that godlike, high and glorious +excellency in them, that does most remarkably difference them from the +things that are of men; insomuch that if the difference were but seen, it +would have a convincing, satisfying influence upon any one, that they are +what they are, viz., divine. What reason can be offered against it? Unless +we would argue, that God is not remarkably distinguished in glory from +men. + +If Christ should now appear to any one as he did on the mount at his +transfiguration; or if he should appear to the world in the glory that he +now appears in in heaven as he will do at the day of judgment; without +doubt, the glory and majesty that he would appear in, would be such as +would satisfy every one that he was a divine person, and that religion was +true: and it would be a most reasonable and well grounded conviction too. +And why may there not be that stamp of divinity or divine glory on the +word of God, on the scheme and doctrine of the gospel, that may be in +like manner distinguishing and as rationally convincing, provided it be +but seen! 'Tis rational to suppose that when God speaks to the world, +there should be something in his word or speech vastly different from +men's word. Supposing that God never had spoken to the world, but we had +noticed that he was about to do it; that he was about to reveal himself +from heaven and speak to us immediately himself, in divine speeches or +discourses, as it were from his own mouth, or that he should give us a +book of his own inditing: after what manner should we expect that he would +speak? Would it not be rational to suppose that his speech would be +exceeding different from men's speech, that he should speak like a God; +that is, that there should be such an excellency and sublimity in his +speech or word, such a stamp of wisdom, holiness, majesty and other divine +perfections, that the word of men, yea of the wisest of men, should appear +mean and base in comparison of it? Doubtless it would be thought rational +to expect this, and unreasonable to think otherwise. When a wise man +speaks in the exercise of his wisdom, there is something in every thing he +says that is very distinguishable from the talk of a little child. So, +without doubt, and much more, is the speech of God (if there be any such +thing as the speech of God) to be distinguished from that of the wisest of +men; agreeable to Jer. xxiii. 28, 29. God having there been reproving the +false prophets that prophesied in his name and pretended that what they +spake was his word, when indeed it was their own word, says, "The prophet +that hath a dream, let him tell a dream; and he that hath my word, let him +speak my word faithfully. What is the chaff to the wheat? saith the Lord. +Is not my word like as a fire? saith the Lord; and like a hammer that +breaketh the rock in pieces?" + +2. If there be such a distinguishing excellency in divine things, 'tis +rational to suppose that _there may be such a thing as seeing it_. What +should hinder but that it may be seen! It is no argument, that there is +no such thing as such a distinguishing excellency, or that, if there be, +that it can't be seen, that some don't see it, though they may be +discerning men in temporal matters. It is not rational to suppose, if +there be any such excellency in divine things, that wicked men should see +it. 'Tis not rational to suppose that those whose minds are full of +spiritual pollution, and under the power of filthy lusts, should have any +relish or sense of divine beauty or excellency; or that their minds should +be susceptive of that light that is in its own nature so pure and +heavenly. It need not seem at all strange that sin should so blind the +mind, seeing that men's particular natural tempers and dispositions will +so much blind them in secular matters; as when men's natural temper is +melancholy, jealous, fearful, proud, or the like. + +3. 'Tis rational to suppose that _this knowledge should be given +immediately by God_, and not be obtained by natural means. Upon what +account should it seem unreasonable, that there should be any immediate +communication between God and the creature? It is strange that men should +make any matter of difficulty of it. Why should not he that made all +things, still have something immediately to do with the things that he has +made? Where lies the great difficulty, if we own the being of a God, and +that he created all things out of nothing, of allowing some immediate +influence of God on the creation still? And if it be reasonable to suppose +it with respect to any part of the creation, it is especially so with +respect to reasonable, intelligent creatures; who are next to God in the +gradation of the different orders of beings, and whose business is most +immediately with God; who were made on purpose for those exercises that do +respect God and wherein they have nextly to do with God: for reason +teaches, that man was made to serve and glorify his Creator. And if it be +rational to suppose that God immediately communicates himself to man in +any affair, it is in this. 'Tis rational to suppose that God would +reserve that knowledge and wisdom, that is of such a divine and excellent +nature, to be bestowed immediately by himself, and that it should not be +left in the power of second causes. Spiritual wisdom and grace is the +highest and most excellent gift that ever God bestows on any creature: in +this the highest excellency and perfection of a rational creature +consists. 'Tis also immensely the most important of all divine gifts: 'tis +that wherein man's happiness consists, and on which his everlasting +welfare depends. How rational is it to suppose that God, however he has +left meaner goods and lower gifts to second causes, and in some sort in +their power, yet should reserve this most excellent, divine and important +of all divine communications in his own hands, to be bestowed immediately +by himself, as a thing too great for second causes to be concerned in! +'Tis rational to suppose that this blessing should be immediately from +God; for there is no gift or benefit that is in itself so nearly related +to the divine nature, there is nothing the creature receives that is so +much of God, of his nature, so much a participation of the deity: 'tis a +kind of emanation of God's beauty, and is related to God as the light is +to the sun. 'Tis therefore congruous and fit, that when it is given of +God, it should be nextly from himself, and by himself, according to his +own sovereign will. + +'Tis rational to suppose that it should be beyond a man's power to obtain +this knowledge and light by the mere strength of natural reason; for 'tis +not a thing that belongs to reason, to see the beauty and loveliness of +spiritual things; it is not a speculative thing, but depends on the sense +of the heart. Reason, indeed, is necessary in order to it, as 'tis by +reason only that we are become the subjects of the means of it; which +means I have already shown to be necessary in order to it, though they +have no proper causal influence in the affair. 'Tis by reason that we +become possessed of a notion of those doctrines that are the subject +matter of this divine light; and reason may many ways be indirectly and +remotely an advantage to it. And reason has also to do in the acts that +are immediately consequent on this discovery: a seeing the truth of +religion from hence is by reason; though it be but by one step, and the +inference be immediate. So reason has to do in that accepting of, and +trusting in Christ, that is consequent on it. But if we take reason +strictly, not for the faculty of mental perception in general, but for +ratiocination, or a power of inferring by arguments; I say, if we take +reason thus, the perceiving of spiritual beauty and excellency no more +belongs to reason than it belongs to the sense of feeling to perceive +colors, or to the power of seeing to perceive the sweetness of food. It is +out of reason's province to perceive the beauty or loveliness of any +thing: such a perception don't belong to that faculty. Reason's work is to +perceive truth and not excellency. It is not ratiocination that gives men +the perception of the beauty and amiableness of a countenance, though it +may be many ways indirectly an advantage to it; yet 'tis no more reason +that immediately perceives it than it is reason that perceives the +sweetness of honey: it depends on the sense of the heart. Reason may +determine that a countenance is beautiful to others, it may determine that +honey is sweet to others; but it will never give me a perception of its +sweetness.--I will conclude with a very brief + + +IMPROVEMENT + +of what has been said. + +First, This doctrine may lead us to reflect on the goodness of God, that +has so ordered it, that a saving evidence of the truth of the gospel is +such as is attainable by persons of mean capacities and advantages, as +well as those that are of the greatest parts and learning. If the evidence +of the gospel depended only on history, and such reasonings as learned men +only are capable of, it would be above the reach of far the greatest part +of mankind. But persons with but an ordinary degree of knowledge are +capable, without a long and subtile train of reasoning, to see the divine +excellency of the things of religion: they are capable of being taught by +the Spirit of God, as well as learned men. The evidence that is this way +obtained is vastly better and more satisfying than all that can be +obtained by the arguings of those that are most learned, and greatest +masters of reason. And babes are as capable of knowing these things as the +wise and prudent; and they are often hid from these when they are revealed +to those: 1 Cor. i. 26, 27, "For ye see your calling, brethren, how that +not many wise men after the flesh, not many mighty, not many noble, are +called. But God hath chosen the foolish things of the world...." + +Secondly, This doctrine may well put us upon examining ourselves, whether +we have ever had this divine light that has been described let into our +souls. If there be such a thing indeed, and it be not only a notion or +whimsy of persons of weak and distempered brains, then doubtless 'tis a +thing of great importance, whether we have thus been taught by the Spirit +of God; whether the light of the glorious gospel of Christ, who is the +image of God, hath shined unto us, giving us the light of the knowledge of +the glory of God in the face of Jesus Christ; whether we have seen the +Son, and believed on him, or have that faith of gospel doctrines that +arises from a spiritual sight of Christ. + +Thirdly, All may hence be exhorted earnestly to seek this spiritual light. +To influence and move to it, the following things may be considered. + +1. This is the most _excellent and divine_ wisdom that any creature is +capable of. 'Tis more excellent than any human learning; 'tis far more +excellent than all the knowledge of the greatest philosophers or +statesmen. Yea, the least glimpse of the glory of God in the face of +Christ doth more exalt and ennoble the soul than all the knowledge of +those that have the greatest speculative understanding in divinity +without grace. This knowledge has the most noble object that is or can be, +viz., the divine glory or excellency of God and Christ. The knowledge of +these objects is that wherein consists the most excellent knowledge of the +angels, yea, of God himself. + +2. This knowledge is that which is above all others _sweet and joyful_. +Men have a great deal of pleasure in human knowledge, in studies of +natural things; but this is nothing to that joy which arises from this +divine light shining into the soul. This light gives a view of those +things that are immensely the most exquisitely beautiful, and capable of +delighting the eye of the understanding. This spiritual light is the +dawning of the light of glory in the heart. There is nothing so powerful +as this to support persons in affliction, and to give the mind peace and +brightness in this stormy and dark world. + +3. This light is such as effectually influences the inclination, and +_changes the nature of the soul_. It assimilates the nature to the divine +nature, and changes the soul into an image of the same glory that is +beheld: 2 Cor. iii. 18, "But we all, with open face, beholding as in a +glass the glory of the Lord, are changed into the same image from glory to +glory, even as by the Spirit of the Lord." This knowledge will wean from +the world and raise the inclination to heavenly things. It will turn the +heart to God as the fountain of good, and to choose him for the only +portion. This light, and this only, will bring the soul to a saving close +with Christ. It conforms the heart to the gospel, mortifies its enmity and +opposition against the scheme of salvation therein revealed. It causes the +heart to embrace the joyful tidings, and entirely to adhere to, and +acquiesce in the revelation of Christ as our Saviour. It causes the whole +soul to accord and symphonize with it, admitting it with entire credit and +respect, cleaving to it with full inclination and affection; and it +effectually disposes the soul to give up itself entirely to Christ. + +4. This light, and this only, _has its fruit in an universal holiness of +life_. No merely notional or speculative understanding of the doctrines of +religion will ever bring to this. But this light, as it reaches the bottom +of the heart, and changes the nature, so it will effectually dispose to an +universal obedience. It shows God's worthiness to be obeyed and served. It +draws forth the heart in a sincere love to God, which is the only +principle of a true, gracious and universal obedience. And it convinces of +the reality of those glorious rewards that God has promised to them that +obey him. + + + + +III + +RUTH'S RESOLUTION° + +RUTH i. 16.--And Ruth said, Intreat me not to leave thee, or to return +from following after thee: for whither thou goest, I will go; and where +thou lodgest, I will lodge: thy people shall be my people, and thy God my +God. + + +The historical things in this book of Ruth seem to be inserted into the +canon of the Scripture especially on two accounts: + +First, Because Christ was of Ruth's posterity. The Holy Ghost thought fit +to take particular notice of that marriage of Boaz with Ruth, whence +sprang the Saviour of the world. We may often observe it, that the Holy +Spirit who indited the Scriptures, often takes notice of little things, +minute occurrences, that do but remotely relate to Jesus Christ. + +Secondly, Because this history seems to be typical of the calling of the +Gentile church, and indeed of the conversion of every believer. Ruth was +not originally of Israel, but was a Moabitess, an alien from the +commonwealth of Israel: but she forsook her own people, and the idols of +the Gentiles, to worship the God of Israel, and to join herself to that +people. Herein she seems to be a type of the Gentile church, and also of +every sincere convert. Ruth was the mother of Christ; he came of her +posterity: so the church is Christ's mother, as she is represented, Rev. +xii., at the beginning. And so also is every true Christian his mother: +Matt. xii. 50, "Whosoever shall do the will of my Father which is in +heaven, the same is my brother, and sister, and mother." Christ is what +the soul of every one of the elect is in travail with in the new birth. +Ruth forsook all her natural relations and her own country, the land of +her nativity, and all her former possessions there, for the sake of the +God of Israel; as every true Christian forsakes all for Christ. Psalm xlv. +10, "Hearken, O daughter, and consider, and incline thine ear; forget also +thine own people, and thy father's house." + +Naomi was now returning out of the land of Moab into the land of Israel +with her two daughters in law, Orpah and Ruth; who will represent to us +two sorts of professors of religion: Orpah, that sort that indeed make a +fair profession, and seem to set out well, but dure but for a while, and +then turn back; Ruth, that sort that are sound and sincere, and therefore +are steadfast and persevering in the way that they have set out in. Naomi +in the preceding verses represents to these her daughters the difficulties +of their leaving their own country to go with her. And in this verse may +be observed, + +1. The remarkable conduct and behavior of Ruth on this occasion; with what +inflexible resolution she cleaves to Naomi and follows her. When Naomi +first arose to return from the country of Moab into the land of Israel, +Orpah and Ruth both set out with her; and Naomi exhorts them both to +return. And they both of them wept, and seemed as if they could not bear +the thoughts of leaving her, and appeared as if they were resolved to go +with her: verse 10, "And they said unto her, Surely we will return with +thee unto thy people." Then Naomi says to them again, "Turn again, my +daughters, go your way," &c. And then they were greatly affected again, +and Orpah returned and went back. Now Ruth's steadfastness in her purpose +had a greater trial, but yet is not overcome: "She clave unto her," verse +14. Then Naomi speaks to her again, verse 15, "Behold, thy sister in law +is gone back unto her people, and unto her gods: return thou after thy +sister in law." And then she shows her immovable resolution in the text +and following verse. + +2. I would particularly observe that wherein the virtuousness of this her +resolution consists, viz., that it was for the sake of the God of Israel, +and that she might be one of his people, that she was thus resolved to +cleave to Naomi: "Thy people shall be my people, and thy God my God." It +was for God's sake that she did thus; and therefore her so doing is +afterwards spoken of as a virtuous behavior in her, chap. ii. 11, 12: "And +Boaz answered and said unto her, It hath fully been showed me, all that +thou hast done unto thy mother in law since the death of thine husband: +and how thou hast left thy father, and thy mother, and the land of thy +nativity, and art come unto a people which thou knewest not heretofore. +The Lord recompense thy work, and a full reward be given thee of the Lord +God of Israel, under whose wings thou art come to trust." She left her +father and mother, and the land of her nativity, to come and trust under +the shadow of God's wings: and she had indeed a full reward given her, as +Boaz wished; for besides immediate spiritual blessings to her own soul and +eternal rewards in another world, she was rewarded with plentiful and +prosperous outward circumstances in the family of Boaz. And God raised up +David and Solomon of her seed, and established the crown of Israel (the +people that she chose before her own people) in her posterity; and--which +is much more--of her seed he raised up Jesus Christ, in whom all the +families of the earth are blessed. + +From the words thus opened, I observe this for the subject of my present +discourse: + + _When those that we have formerly been conversant with, are turning + to God, and joining themselves to his people, it ought to be our + firm resolution, that we will not leave them; but that their people + shall be our people, and their God our God._ + +It sometimes happens, that of those who have been conversant one with +another, that have dwelt together as neighbors, and have been often +together as companions, or have been united in near relation, and have +been together in darkness, bondage and misery in the service of Satan, +some are enlightened, and have their minds changed, are made to see the +great evil of sin, and have their hearts turned to God, and are influenced +by the Holy Spirit of God to leave their company that are on Satan's side +to go and join themselves with that blessed company that are with Jesus +Christ; they are made willing to forsake the tents of wickedness, to dwell +in the land of uprightness with the people of God. + +And sometimes this proves a final parting or separation between them and +those that they have been formerly conversant with. Though it may be no +parting in outward respects, they may still dwell together and may +converse one with another; yet in other respects, it sets them at a great +distance one from another: one is a child of God, and the other the enemy +of God; one is in a miserable, and the other in a happy condition; one is +a citizen of the heavenly Zion, the other is under condemnation to hell. +They are no longer together in those respects wherein they used to be +together. They used to be of one mind to serve sin and do Satan's work; +now they are of contrary minds. They used to be together in worldliness +and sinful vanity; now they are of exceeding different dispositions. They +are separated as they are in different kingdoms; the one remains in the +kingdom of darkness, the other is translated into the kingdom of God's +dear Son. And sometimes they are finally separated in these respects; +while one dwells in the land of Israel, and in the house of God, the +other, like Orpah, lives and dies in the land of Moab. + +Now 'tis lamentable when it is thus. 'Tis awful being parted so. 'Tis +doleful, when of those that have formerly been together in sin, some turn +to God, and join themselves with his people, that it should prove a +parting between them and their former companions and acquaintance. It +should be our firm and inflexible resolution in such a case that it shall +be no parting, but that we will follow them, that their people shall be +our people, and their God our God; and that for the following reasons: + +I. Because their _God_ is a glorious God. There is none like him, who is +infinite in glory and excellency. He is the most high God, glorious in +holiness, fearful in praises, doing wonders. His name is excellent in all +the earth, and his glory is above the earth and the heavens. Among the +gods there is none like unto him; there is none in heaven to be compared +to him, nor are there any among the sons of the mighty that can be likened +unto him. Their God is the fountain of all good, and an inexhaustible +fountain; he is an all-sufficient God, able to protect and defend them, +and do all things for them. He is the King of glory, the Lord strong and +mighty, the Lord mighty in battle: a strong rock, and a high tower. There +is none like the God of Jeshurun, who rideth on the heaven in their help, +and in his excellency on the sky. The eternal God is their refuge, and +underneath are everlasting arms. He is a God that hath all things in his +hands, and does whatsoever he pleases: he killeth and maketh alive; he +bringeth down to the grave and bringeth up; he maketh poor and maketh +rich: the pillars of the earth are the Lord's. Their God is an infinitely +holy God; there is none holy as the Lord. And he is infinitely good and +merciful. Many that others worship and serve as gods are cruel beings, +spirits that seek the ruin of souls; but this is a God that delighteth in +mercy; his grace is infinite and endures forever. He is love itself, an +infinite fountain and ocean of it. + +Such a God is their God! Such is the excellency of Jacob! Such is the God +of them who have forsaken their sins and are converted! They have made a +wise choice who have chosen this for their God. They have made a happy +exchange indeed, that have exchanged sin and the world for such a God! + +They have an excellent and glorious Saviour, who is the only-begotten Son +of God; the brightness of his Father's glory; one in whom God from +eternity had infinite delight; a Saviour of infinite love; one that has +shed his own blood and made his soul an offering for their sins, and one +that is able to save them to the uttermost. + +II. Their _people_ are an excellent and happy people. God has renewed +them, and instamped his own image upon them, and made them partakers of +his holiness. They are more excellent than their neighbors, Prov. xii. 26. +Yea, they are the excellent of the earth, Psalm xvi. 3. They are lovely in +the sight of the angels; and they have their souls adorned with those +graces that in the sight of God himself are of great price. + +The people of God are the most excellent and happy society in the world. +That God whom they have chosen for their God is their Father; he has +pardoned all their sins, and they are st peace with him; and he has +admitted them to all the privileges of his children. As they have devoted +themselves to God, so God has given himself to them. He is become their +salvation and their portion: his power and mercy and all his attributes +are theirs. They are in a safe state, free from all possibility of +perishing: Satan has no power to destroy them. God carries them on eagle's +wings, far above Satan's reach, and above the reach of all the enemies of +their souls. God is with them in this world; they have his gracious +presence. God is for them; who then can be against them? As the mountains +are round about Jerusalem, so Jehovah is round about them. God is their +shield and their exceeding great reward; and their fellowship is with the +Father and with his Son Jesus Christ. And they have the divine promise +and oath that in the world to come they shall dwell forever in the +glorious presence of God. + +It may well be sufficient to induce us to resolve to cleave to those that +forsake their sins and idols to join themselves with this people, that God +is with them, Zech. viii. 23: "Thus saith the Lord of hosts; In those days +it shall come to pass, that ten men shall take hold out of all languages +of the nations, even shall take hold of the skirt of him that is a Jew, +saying, We will go with you: for we have heard that God is with you." So +should persons as it were take hold of the skirt of their neighbors and +companions that have turned to God, and resolve that they will go with +them, because God is with them. + +III. _Happiness_ is nowhere else to be had, but in their God, and with +their people. There are that are called gods many, and lords many. Some +make gods of their pleasures; some choose Mammon for their god; some make +gods of their own supposed excellencies, or the outward advantages they +have above their neighbors: some choose one thing for their god, and +others another. But men can be happy in no other God but the God of +Israel: he is the only fountain of happiness. Other gods can't help in +calamity; nor can any of them afford what the poor empty soul stands in +need of. Let men adore those other gods never so much, and call upon them +never so earnestly, and serve them never so diligently, they will +nevertheless remain poor, wretched, unsatisfied, undone creatures. All +other people are miserable, but that people whose God is the Lord.--The +world is divided into two societies. There are the people of God, the +little flock of Jesus Christ, that company that we read of, Rev. xiv. 4. +"These are they which were not defiled with women; for they are virgins. +These are they which follow the Lamb whithersoever he goeth. These were +redeemed from among men, being the firstfruits unto God and to the Lamb." +And there are those that belong to the kingdom of darkness, that are +without Christ, being aliens from the commonwealth of Israel, strangers +from the covenant of promise, having no hope, and without God in the +world. All that are of this latter company are wretched and undone; they +are the enemies of God, and under his wrath and condemnation. They are the +devil's slaves, that serve him blindfold, and are befooled and ensnared by +him, and hurried along in the broad way to eternal perdition. + +IV. When those that we have formerly been conversant with are turning to +God, and to his people, their _example_ ought to influence us. Their +example should be looked upon as the call of God to us to do as they have +done. God, when he changes the heart of one, calls upon another; +especially does he loudly call on those that have been their friends and +acquaintance. We have been influenced by their examples in evil; and shall +we cease to follow them when they make the wisest choice that ever they +made, and do the best thing that ever they did? If we have been companions +with them in worldliness, in vanity, in unprofitable and sinful +conversation, it will be a hard case, if there must be a parting now, +because we be not willing to be companions with them in holiness and true +happiness. Men are greatly influenced by seeing one another's prosperity +in other things. If those whom they have been much conversant with grow +rich, and obtain any great earthly advantages, it awakens their ambition +and eager desire after the like prosperity. How much more should they be +influenced, and stirred up to follow them, and be like them, when they +obtain that spiritual and eternal happiness that is of infinitely more +worth than all the prosperity and glory of this world! + +V. Our resolutions to cleave to and follow those that are turning to God, +and joining themselves to his people, ought to be _fixed_ and _strong_, +because of the great difficulty of it. If we will cleave to them, and have +their God for our God, and their people for our people, we must mortify +and deny all our lusts, and cross every evil appetite and inclination, and +forever part with all sin. But our lusts are many and violent. Sin is +naturally exceeding dear to us; to part with it is compared to plucking +out our right eyes. Men may refrain from wonted ways of sin for a little +while, and may deny their lusts in a partial degree, with less difficulty; +but 'tis heart-rending work, finally to part with all sin, and to give our +dearest lusts a bill of divorce, utterly to send them away. But this we +must do, if we would follow those that are truly turning to God. Yea, we +must not only forsake sin, but must, in a sense, forsake all the world: +Luke xiv. 33, "Whosoever he be of you that forsaketh not all he hath, he +cannot be my disciple." That is, he must forsake all in his heart, and +must come to a thorough disposition and readiness actually to quit all for +God and the glorious spiritual privileges of his people, whenever the case +may require it; and that without any prospect of any thing of the like +nature, or any worldly thing whatsoever, to make amends for it; and all to +go into a strange country, a land that has hitherto been unseen; like +Abraham, who being called of God, "went out of his own country, and from +his kindred, and from his father's house, for a land that God should show +him, not knowing whither he went." + +Thus it was a hard thing for Ruth to forsake her native country and her +father and mother, her kindred and acquaintance, and all the pleasant +things she had in the land of Moab, to dwell in the land of Israel, where +she never had been. Naomi told her of the difficulties once and again. +They were too hard for her sister Orpah; the consideration of them turned +her back after she was set out. Her resolution was not firm enough to +overcome them. But so firmly resolved was Ruth, that she broke through +all; she was steadfast in it, that, let the difficulty be what it would, +she would not leave her mother in law. So persons had need to be very firm +in their resolution to conquer the difficulties that are in the way of +cleaving to them who are indeed turning from sin to God. + +Our cleaving to them, and having their God for our God and their people +for our people, depends on our resolution and choice; and that in two +respects. + +1. The firmness of resolution in using means in order to it, is _the way +to have means effectual_. There are means appointed in order to our +becoming some of the true Israel and having their God for our God; and the +thorough use of these means is the way to have success; but not a slack or +slighty use of them. And that we may be thorough, there is need of +strength of resolution, a firm and inflexible disposition and bent of mind +to be universal in the use of means, and to do what we do with our might, +and to persevere in it. Matt. xi. 12, "The kingdom of heaven suffereth +violence, and the violent take it by force." + +2. A choosing of their God and their people, with a full determination and +with the whole soul, is _the condition of an union with them_. God gives +every man his choice in this matter: as Orpah and Ruth had their choice, +whether they would go with Naomi into the land of Israel, or stay in the +land of Moab. A natural man may choose deliverance from hell; but no man +doth ever heartily choose God and Christ, and the spiritual benefits that +Christ has purchased, and the happiness of God's people, till he is +converted. On the contrary, he is averse to them; he has no relish of +them; and is wholly ignorant of the inestimable worth and value of them. + +Many carnal men do seem to choose these things, but do it not really: as +Orpah seemed at first to choose to forsake Moab to go into the land of +Israel. But when Naomi came to set before her the difficulty of it, she +went back; and thereby showed that she was not fully determined in her +choice, and that her whole soul was not in it as Ruth's was. + + +APPLICATION + +The use that I shall make of what has been said is to move sinners to this +resolution, with respect to those amongst us that have lately turned to +God, and joined themselves to the flock of Christ. Through the abundant +mercy and grace of God to us in this place, it may be said of many of you +that are in a Christless condition, that you have lately been left by +those that were formerly with you in such a state. There are those that +you have formerly been conversant with that have lately forsaken a life of +sin and the service of Satan, and have turned to God, and fled to Christ, +and joined themselves to that blessed company that are with him. They +formerly were with you in sin and in misery; but now they are with you no +more in that state or manner of life. They are changed, and have fled from +the wrath to come; they have chosen a life of holiness here and the +enjoyment of God hereafter. They were formerly your associates in bondage, +and were with you in Satan's business; but now you have their company no +longer in these things. Many of you have seen those you live with, under +the same roof, turning from being any longer with you in sin, to be with +the people of Jesus Christ. Some of you that are husbands have had your +wives; and some of you that are wives have had your husbands; some of you +that are children have had your parents; and parents have had your +children; many of you have had your brothers and sisters; and many your +near neighbors and acquaintance and special friends; many of you that are +young have had your companions: I say, many of you have had those that you +have been thus concerned with, leaving you, forsaking that doleful life +and wretched state that you still continue in. God, of his good pleasure +and wonderful grace, hath lately caused it to be so in this place that +multitudes have been forsaking their old abodes in the land of Moab, and +under the gods of Moab, and going into the land of Israel, to put their +trust under the wings of the Lord God of Israel. Though you and they have +been nearly related, and have dwelt together, or have been often together +and intimately acquainted one with another, they have been taken and you +hitherto left. O let it not be the foundation of a final parting! But +earnestly follow them; be firm in your resolution in this matter. Don't do +as Orpah did, who, though at first she made as though she would follow +Naomi, yet when she had the difficulty of it set before her went back: but +say as Ruth, "I will not leave thee; but where thou goest, I will go: thy +people shall be my people, and thy God my God." Say as she said, and do as +she did. Consider the excellency of their God and their Saviour, and the +happiness of their people, the blessed state that they are in, and the +doleful state that you are in. + +You who are old sinners, who have lived long in the service of Satan, have +lately seen some that were with you, that have travelled with you in the +paths of sin these many years, that with you enjoyed great means and +advantages, that have had calls and warnings with you, and have with you +passed through remarkable times of the pouring out of God's Spirit in this +place, and have hardened their hearts and stood it out with you, and with +you have grown old in sin; I say, you have seen some of them turning to +God, i.e., you have seen those evidences of it in them, whence you may +rationally judge that it is so. O let it not be a final parting! You have +been thus long together in sin, and under condemnation; let it be your +firm resolution, that, if possible, you will be with them still, now they +are in a holy and happy state, and that you will follow them into the holy +and pleasant land. + +You that tell of your having been seeking salvation for many years, +though, without doubt, in a poor dull way, in comparison of what you ought +to have done, have seen some that have been with you in that respect, that +were old sinners and old seekers, as you are, obtaining mercy. God has +lately roused them from their dulness, and caused them to alter their +hand, and put them on more thorough endeavors; and they have now, after so +long a time, heard God's voice, and have fled for refuge to the Rock of +Ages. Let this awaken earnestness and resolution in you. Resolve that you +will not leave them. + +You that are in your youth, how many have you seen of your age and +standing that have of late hopefully chosen God for their God and Christ +for their Saviour! You have followed them in sin, and have perhaps +followed them into vain company; and will you not now follow them to +Christ? + +And you that are children, there have lately been some of your sort that +have repented of their sins, and have loved the Lord Jesus Christ, and +trusted in him, and are become God's children, as we have reason to hope: +let it stir you up to resolve to your utmost to seek and cry to God, that +you may have the like change made in your hearts, that their people may be +your people, and their God your God. + +You that are great sinners, that have made yourselves distinguishingly +guilty by the wicked practices you have lived in, there are some of your +sort that have lately (as we have reason to hope) had their hearts broken +for sin, and have forsaken it, and trusted in the blood of Christ for the +pardon of it, and have chosen a holy life, and have betaken themselves to +the ways of wisdom: let it excite and encourage you resolutely to cleave +to them and earnestly to follow them. + +Let the following things be here considered:-- + +1. That your soul is as precious as theirs. It is immortal as theirs is; +and stands in as much need of happiness, and can as ill bear eternal +misery. You were born in the same miserable condition that they were, +having the same wrath of God abiding on you. You must stand before the +same Judge; who will be as strict in judgment with you as with them; and +your own righteousness will stand you in no more stead before him than +theirs; and therefore you stand in as absolute necessity of a Saviour as +they. Carnal confidences can no more answer your end than theirs; nor can +this world or its enjoyments serve to make you happy without God and +Christ more than them. When the bridegroom comes, the foolish virgins +stand in as much need of oil as the wise, Matt. xxv. at the beginning. + +2. Unless you follow them in their turning to God, their conversion will +be a foundation of an eternal separation between you and them. You will be +in different interests and in exceeding different states, as long as you +live; they the children of God, and you the children of Satan; and you +will be parted in another world; when you come to die, there will be a +vast separation made between you: Luke xvi. 26, "And besides all this, +between us and you there is a great gulf fixed: so that they which would +pass from hence to you, cannot; neither can they pass to us, that would +come from thence." And you will be parted at the day of judgment. You will +be parted at Christ's first appearance in the clouds of heaven. While they +are caught up in the clouds to meet the Lord in the air, to be ever with +the Lord, you will remain below, confined to this cursed ground, that is +kept in store, reserved unto fire, against the day of judgment and +perdition of ungodly men. You will appear separated from them while you +stand before the great judgment-seat, they being at the right hand, while +you are set at the left: Matt. xxv. 32, 33, "And before him shall be +gathered all nations: and he shall separate them one from another, as a +shepherd divideth his sheep from the goats: and he shall set the sheep on +his right hand, but the goats on the left." And you shall then appear in +exceeding different circumstances. While you stand with devils, in the +image and deformity of devils, and in ineffable horror and amazement, they +shall appear in glory, sitting upon thrones, as assessors with Christ, and +as such passing judgment upon you, 1 Cor. vi. 2. And what shame and +confusion will then cover you, when so many of your contemporaries, your +equals, your neighbors, relations and companions, shall be honored, and +openly acknowledged and confessed by the glorious Judge of the universe +and Redeemer of saints, and shall be seen by you sitting with him in such +glory, and you shall appear to have neglected your salvation, and not to +have improved your opportunities, and rejected the Lord Jesus Christ, the +same person that will then appear as your great Judge, and you shall be +the subjects of wrath, and, as it were, trodden down in eternal contempt +and disgrace! Dan. xii. 2, "Some shall rise to everlasting life, and some +to shame and everlasting contempt." And what a wide separation will the +sentence then passed and executed make between you and them! When you +shall be sent away out of the presence of the Judge with indignation and +abhorrence, as cursed and loathsome creatures, and they shall be sweetly +accosted and invited into his glory as his dear friends and the blessed of +his Father! When you, with all that vast throng of wicked and accursed men +and devils, shall descend with loud lamentings and horrid shrieks into +that dreadful gulf of fire and brimstone, and shall be swallowed up in +that great and everlasting furnace, while they shall joyfully, and with +sweet songs of glory and praise, ascend with Christ, and all that +beauteous and blessed company of saints and angels, into eternal felicity, +in the glorious presence of God, and the sweet embraces of his love; and +you and they shall spend eternity in such a separation and immensely +different circumstances! And that however you have been intimately +acquainted and nearly related, closely united and mutually conversant here +in this world; and how much soever you have taken delight in each other's +company! Shall it be so after you have been together a great while, each +of you in undoing yourselves, enhancing your guilt, and heaping up wrath, +that their so wisely changing their minds and their course, and choosing +such happiness for themselves, should now at length be the beginning of +such an exceeding and everlasting separation between you and them? How +awful will it be to be parted so! + +3. Consider the great encouragement that God gives you, earnestly to +strive for the same blessing that others have obtained. There is great +encouragement in the word of God to sinners to seek salvation, in the +revelation we have of the abundant provision made for the salvation even +of the chief of sinners, and in the appointment of so many means to be +used with and by sinners, in order to their salvation; and by the blessing +which God in his word connects with the means of his appointment. There is +hence great encouragement for all, at all times, that will be thorough in +using of these means. But now God gives extraordinary encouragement in his +providence, by pouring out his Spirit so remarkably amongst us, and +bringing savingly home to himself all sorts, young and old, rich and poor, +wise and unwise, sober and vicious, old self-righteous seekers and +profligate livers: no sort are exempt. There is now at this day amongst us +the loudest call and the greatest encouragement and the widest door open +to sinners, to escape out of a state of sin and condemnation that perhaps +God ever granted in New England. Who is there that has an immortal soul so +sottish as not to improve such an opportunity, and that won't bestir +himself with all his might now? How unreasonable is negligence, and how +exceeding unseasonable is discouragement, at such a day as this! Will you +be so stupid as to neglect your soul now? Will any mortal amongst us be so +unreasonable as to lag behind, or look back in discouragement when God +opens such a door? Let every single person be thoroughly awake! Let every +one encourage himself now to press forward, and fly for his life! + +4. Consider how earnestly desirous they that have obtained are that you +should follow them, and that their people should be your people, and their +God your God. They desire that you should partake of that great good that +God has given them, and that unspeakable and eternal blessedness that he +has promised them. They wish and long for it. If you do not go with them, +and are not still of their company, it won't be for want of their +willingness, but your own. That of Moses to Hobab is the language of every +true saint of your acquaintance to you, Numb. x. 29, "We are journeying +unto the place of which the Lord said, I will give it you: come thou with +us, and we will do thee good: for the Lord hath spoken good concerning +Israel." As Moses, when on his journey through the wilderness, following +the pillar of cloud and fire, invited Hobab, that he had been acquainted +with and nearly allied to out of the land of Midian, where Moses had +formerly dwelt with him, to go with him and his people to Canaan, to +partake with them in the good that God had promised them; so do those of +your friends and acquaintance invite you, out of a land of darkness and +wickedness, where they have formerly been with you, to go with them to the +heavenly Canaan. The company of saints, the true church of Christ, invite +you. The lovely bride calls you to the marriage supper. She hath authority +to invite guests to her own wedding; and you ought to look on her +invitation and desire as the call of Christ the bridegroom; for it is the +voice of his Spirit in her: Rev. xxii. 17, "The Spirit and the bride say, +Come." Where seems to be a reference to what had been said, chap. xix. +7-9, "The marriage of the Lamb is come, and his wife hath made herself +ready. And to her was granted that she should be arrayed in fine linen, +clean and white: for the fine linen is the righteousness of saints. And he +saith unto me, Write, Blessed are they which are called to the marriage +supper of the Lamb." 'Tis with respect to this her marriage supper that +she, from the motion of the Spirit of the Lamb in her, says, Come. So that +you are invited on all hands; all conspire to call you. God the Father +invites you: this is the King that has made a marriage for his Son; and he +sends forth his servants, the ministers of the gospel, to invite the +guests. And the Son himself invites you: 'tis he that speaks, Rev. xvii. +17, "And let him that heareth say, Come; and let him that is athirst, +come; and whosoever will, let him come." He tells us who he is in the +foregoing verse, "I Jesus, the root and offspring of David, the bright and +morning star." And God's ministers invite you, and all the church invites +you; and there will be joy in the presence of the angels of God that hour +that you accept the invitation. + +5. Consider what a doleful company that will be that be left after this +extraordinary time of mercy is over. We have reason to think that there +will be a number left. We read that when Ezekiel's healing waters +increased so abundantly, and the healing effect of them was so very +general; yet there were certain places, where the water came, that never +were healed: Ezek. xlvii. 9-11, "And it shall come to pass, that every +thing that liveth, which moveth, whithersoever the rivers shall come, +shall live: and there shall be a very great multitude of fish, because +these waters shall come thither: for they shall be healed; and every thing +shall live whither the river cometh. And it shall come to pass, that the +fishers shall stand upon it from En-gedi even unto En-eglaim; they shall +be a place to spread forth nets; their fish shall be according to their +kinds, as the fish of the great sea, exceeding many. But the miry places +thereof and the marshes thereof shall not be healed; they shall be given +to salt." And even in the apostles' times, when there was such wonderful +success of the gospel, yet wherever they came, there were some that did +not believe: Acts xiii. 48, "And when the Gentiles heard this, they were +glad, and glorified the word of the Lord; and as many as were ordained to +eternal life, believed." And chap. xxviii. 24, "And some believed, and +some believed not." So we have no reason to expect but there will be some +left amongst us. 'Tis to be hoped it will be a small company. But what a +doleful company will it be! How darkly and awfully will it look upon them! +If you shall be of that company, how well may your friends and relations +lament over you, and bemoan your dark and dangerous circumstances! If you +would not be one of them, make haste, delay not and look not behind you. +Shall all sorts obtain, shall every one press into the kingdom of God, +while you stay loitering behind in a doleful undone condition? Shall every +one take heaven, while you remain with no other portion but this world? +Now take up that resolution, that if it be possible you will cleave to +them that have fled for refuge to lay hold of the hope set before them. +Count the cost of a thorough, violent, and perpetual pursuit of salvation, +and forsake all, as Ruth forsook her own country and all her pleasant +enjoyments in it. Don't do as Orpah did; who set out, and then was +discouraged, and went back: but hold out with Ruth through all +discouragement and opposition. When you consider others that have chosen +the better part, let that resolution be ever firm with you: "Where thou +goest, I will go; where thou lodgest, I will lodge: thy people shall be my +people, and thy God my God." + + + + +IV + +THE MANY MANSIONS° + +JOHN xiv. 2.--In my Father's house are many mansions. + + +In these words may be observed two things, + +1. The thing described, viz., Christ's Father's house. Christ spoke to his +disciples in the foregoing chapter as one that was about to leave them. He +told 'em, verse 31, "Now is the Son of Man glorified, and God is glorified +in him," and then goes to giving of them counsel to live in unity and love +one another, as one that was going from them. By which they seemed +somewhat surprised and hardly knew what to make of it. And one of them, +viz., Peter, asked him where he was going; verse 36, "Simon Peter said +unto him, Lord, whither goest thou?" Christ did not directly answer and +tell him where he was going, but he signifies where in these words of the +text, viz., to his Father's house, i.e., to heaven, and afterwards, in +the verse 12, he tells 'em plainly that he was going to his Father. + +2. We may observe the description given of it, viz., that in it there are +many mansions. The disciples seemed very sorrowful at the news of Christ's +going away, but Christ comforts 'em with that, that in his Father's house +where he was going there was not only room for him, but room for them too. +There were many mansions. There was not only a mansion there for him, but +there were mansions enough for them all; there was room enough in heaven +for them. When the disciples perceived that Christ was going away, they +manifested a great desire to go with him, and particularly Peter. Peter +in the latter part of the foregoing chapter asked him whither he went to +that end that he might follow him. Christ told him that whither he went he +could not follow him now, but that he should follow him afterwards. But +Peter, not content with Christ, seemed to have a great mind to follow him +now. "Lord," says he, "why cannot I follow thee now?" So that the +disciples had a great mind still to be with Christ, and Christ in the +words of the text intimates that they shall be with him. Christ signifies +to 'em that he was going home to his Father's house, and he encourages 'em +that they shall be with him there in due time, in that there were many +mansions there. There was a mansion provided not only for him, but for +them all (for Judas was not then present), and not only for them, but for +all that should ever believe in him to the end of the world; and though he +went before, he only went to prepare a place for them that should follow. + +The text is a plain sentence; 'tis therefore needless to press any +doctrine in other words from it: so that I shall build my discourse on the +words of the text. There are two propositions contained in the words, +viz., I, that heaven is God's house, and II, that in this house of God +there are many mansions. + +Prop. I. Heaven is God's house. An house of public worship is an house +where God's people meet from time to time to attend on God's ordinances, +and that is set apart for that and is called God's house. The temple of +Solomon was called God's house. God was represented as dwelling there. +There he had his throne in the holy of holies, even the mercy-seat over +the ark and between the cherubims. + +Sometimes the whole universe is represented in Scripture as God's house, +built with various stories one above another: Amos ix. 6, "It is he that +buildeth his stories in the heaven;" and Ps. civ. 3, "Who layeth the beams +of his chambers in the waters." But the highest heaven is especially +represented in Scripture as the house of God. As to other parts of the +creation, God hath appointed them to inferior uses; but this part he has +reserved for himself for his own abode. We are told that the heavens are +the Lord's, but the earth he hath given to the sons of men. God, though he +is everywhere present, is represented both in Old Testament and New as +being in heaven in a special and peculiar manner. Heaven is the temple of +God. Thus we read of God's temple in heaven, Rev. xv. 5. Solomon's temple +was a type of heaven; it was made exceeding magnificent and, costly partly +to that end, that it might be the most lively type of heaven. The apostle +Paul in his epistle to the Hebrews does from time to time call heaven the +holy of holies, as being the antitype not only of the temple of Solomon, +but of the most holy place in that temple, which was the place of God's +most immediate residence: Heb. ix. 12, "He entered in once into the holy +place;" verse 24, "For Christ is not entered into the holy places made +with hands, which are the figures of the true, but into heaven itself." +Houses where assemblies of Christians worship God are in some respects +figures of this house of God above. When God is worshipped in them in +spirit and truth, they become the outworks of heaven and as it were its +gates. As in houses of public worship here there are assemblies of +Christians meeting to worship God, so in heaven there is a glorious +assembly, or Church, continually worshipping God: Heb. xii. 22, 23, "But +ye are come unto mount Sion, [and unto] the city of the living God, the +heavenly Jerusalem, and to an innumerable company of angels, to the +general assembly and church of the firstborn, that are written in heaven." + +Heaven is represented in Scripture as God's dwelling-house; Ps. cxiii. 5, +"Who is like [unto] the Lord our God, who dwelleth on high," and Ps. +cxxiii. 1, "Unto thee I lift up mine eyes, O thou that dwellest in the +heavens." Heaven is God's palace. 'Tis the house of the great King of the +universe; there he has his throne, which is therefore represented as his +house or temple; Ps. xi. 4, "The Lord is in his holy temple; the Lord's +throne is in heaven." + +Heaven is the house where God dwells with his family. God is represented +in Scripture as having a family; and though some of this family are now on +earth, yet in so being they are abroad and not at home, but all going +home: Eph. iii. 15, "Of whom the whole family in heaven and earth is +named." Heaven is the place that God has built for himself and his +children. God has many children, and the place designed for them is +heaven; therefore the saints, being the children of God, are said to be of +the household of God, Eph. ii. 19: "Now therefore ye are no more strangers +and foreigners, but fellow-citizens with the saints, and of the household +of God." God is represented as a householder or head of a family, and +heaven is his house. + +Heaven is the house not only where God hath his throne, but also where he +doth as it were keep his table, where his children sit down with him at +his table and where they are feasted in a royal manner becoming the +children of so great a King: Luke xxii. 30, "That ye may eat and drink at +my table in my kingdom;" Matt. xxvi. 29, "But I say unto you, I will not +drink henceforth of this fruit of the vine until that day when I drink it +new with you in my Father's kingdom." + +God is the King of kings, and heaven is the place where he keeps his +court. There are his angels and archangels that as the nobles of his court +do attend upon him. + +Prop. II. There are many mansions in the house of God. By many mansions is +meant many seats or places of abode. As it is a king's palace, there are +many mansions. Kings' houses are wont to be built very large, with many +stately rooms and apartments. So there are many mansions in God's house. + +When this is spoken of heaven, it is chiefly to be understood in a +figurative sense, and the following things seem to be taught us in it. + +1. There is room in this house of God for great numbers. There is room in +heaven for a vast multitude, yea, room enough for all mankind that are or +ever shall be; Luke xiv. 22, "Lord it is done as thou hast commanded, and +yet there is room." + +It is not with the heavenly temple as it often is with houses of public +worship in this world, that they fill up and become too small and scanty +for those that would meet in them, so that there is not convenient room +for all. There is room enough in our heavenly Father's house. This is +partly what Christ intended in the words of the text, as is evident from +the occasion of his speaking them. The disciples manifested a great desire +to be where Christ was, and Christ therefore, to encourage them that it +should be as they desired, tells them that in his Father's house where he +was going were many mansions, i.e., room enough for them. + +There is mercy enough in God to admit an innumerable multitude into +heaven. There is mercy enough for all, and there is merit enough in Christ +to purchase heavenly happiness for millions of millions, for all men that +ever were, are or shall be. And there is a sufficiency in the fountain of +heaven's happiness to supply and fill and satisfy all: and there is in all +respects enough for the happiness of all. + +2. There are sufficient and suitable accommodations for all the different +sorts of persons that are in the world: for great and small, for high and +low, rich and poor, wise and unwise, bond and free, persons of all nations +and all conditions and circumstances, for those that have been great +sinners as well as for moral livers; for weak saints and those that are +babes in Christ as well as for those that are stronger and more grown in +grace. There is in heaven a sufficiency for the happiness of every sort; +there is a convenient accommodation for every creature that will hearken +to the calls of the Gospel. None that will come to Christ, let his +condition be what it will, need to fear but that Christ will provide a +place suitable for him in heaven. + +This seems to be another thing implied in Christ's words. The disciples +were persons of very different condition from Christ: he was their Master, +and they were his disciples; he was their Lord, and they were the +servants; he was their Guide, and they were the followers; he was their +Captain, and they the soldiers; he was the Shepherd, and they the sheep; +[he was, as it were, the] Father, [and they the] children; he was the +glorious, holy Son of God, they were poor, sinful, corrupt men. But yet, +though they were in such different circumstances from him, yet Christ +encourages them that there shall not only be room in heaven for him, but +for them too; for there were many mansions there. There was not only a +mansion to accommodate the Lord, but the disciples also; not only the +head, but the members; not only the Son of God, but those that are +naturally poor, sinful, corrupt men: as in a king's palace there is not +only a mansion or room of state built for the king himself and for his +eldest son and heir, but there are many rooms, mansions for all his +numerous household, children, attendants and servants. + +3. It is further implied that heaven is a house that was actually built +and prepared for a great multitude. When God made heaven in the beginning +of the world, he intended it for an everlasting dwelling-place for a vast +and innumerable multitude. When heaven was made, it was intended and +prepared for all those particular persons that God had from eternity +designed to save: Matt. xxv. 34, "Come, ye blessed [of my Father, inherit +the Kingdom] prepared for you [from the foundation of the world]." And +that is a very great and innumerable multitude: Rev. vii. 9, "After this I +beheld, and, lo, a great multitude which no man could number, of all +nations, and kindreds, and peoples, and tongues, stood before the throne +and before the Lamb, clothed with white robes." Heaven being built +designedly for these was built accordingly; it was built so as most +conveniently to accommodate all this multitude: as a house that is built +for a great family is built large and with many rooms in it; as a palace +that is built for a great king that keeps a great court with many +attendants is built exceeding great with a great many apartments; and as +an house of public worship that is built for a great congregation is built +very large with many seats in it. + +4. When it is said, ["In my father's house are many mansions"], it is +meant that there are seats of various dignity and different degrees and +circumstances of honor and happiness. There are many mansions in God's +house because heaven is intended for various degrees of honor and +blessedness. Some are designed to sit in higher places there than others; +some are designed to be advanced to higher degrees of honor and glory than +others are; and, therefore, there are various mansions, and some more +honorable mansions and seats, in heaven than others. Though they are all +seats of exceeding honor and blessedness, yet some are more so than +others. + +Thus a palace is built. Though every part of the palace is magnificent as +becomes the palace of a king, yet there are many apartments of various +honor, and some are more stately and costly than others, according to the +degree of dignity. There is one apartment that is the king's +presence-chamber; there are other apartments for the next heir to the +crown; there are others for other children; and others for their +attendants and the great officers of the household: one for the high +steward, and another for the chamberlain, and others for meaner officers +and servants. + +Another image of this was in Solomon's temple. There were many mansions of +different degrees of honor and dignity. There was the holy of holies, +where the ark was that was the place of God's immediate residence, where +the high priest alone might come; and there was another apartment called +the holy place, where the other priests might come; and next to that was +the inner court of the temple, where the Levites were admitted: and there +they had many chambers or mansions built for lodging-rooms for the +priests; and next to that was the court of Israel where the people of +Israel might come; and next to that was the court of the Gentiles where +the Gentiles, those that were called the "Proselytes of the Gate," might +come. + +And we have an image of this in houses built for the worship of Christian +assemblies. In such houses of God there are many seats of different honor +and dignity, from the most honorable to the most inferior of the +congregation. + +Not that we are to understand the words of Christ so much in a literal +sense, as that every saint in heaven was to have a certain seat or room or +place of abode where he was to be locally fixed. 'Tis not the design of +the Scriptures to inform us much about the external circumstances of +heaven or the state of heaven locally considered; but we are to understand +what Christ says chiefly in a spiritual sense. Persons shall be set in +different degrees of honor and glory in heaven, as is abundantly +manifested in Scripture: which may fitly be represented to our +imaginations by there being different seats of various honor, as it was in +the temple, as it is in kings' courts. Some seats shall be nearer the +throne than others. Some shall sit next to Christ in glory: Matt. xx. 23, +"To sit on my right hand and on my left, is not mine to give, but it shall +be given to them for whom it is prepared of my Father." + +Christ has doubtless respect to these different degrees of glory in the +text. When he was going to heaven and the disciples were sorrowful at the +thoughts of parting with their Lord, he lets them know that there are +seats or mansions of various degrees of honor in his Father's house, that +there was not only one for him, who was the Head of the Church and the +elder brother, but also for them that were his disciples and younger +brethren. + +Christ also may probably have respect not only to different degrees of +glory in heaven, but different circumstances. Though the employment and +happiness of all the heavenly assembly shall in the general be the same, +yet 'tis not improbable that there may be circumstantial difference. We +know what their employment [is] in general, but not in particular. We know +not how one may be employed to subserve and promote the happiness of +another, and all to help one another. Some may there be set in one place +for one office or employment, and others [in] another, as 'tis in the +Church on earth. God hath set every one in the body as it hath pleased +him; one is the eye, another the ear, another the head, etc. But because +God has not been pleased expressly to reveal how it shall be in this +respect, therefore I shall not insist upon it, but pass to make some + + +IMPROVEMENT + +of what has been offered. + +I. Here is encouragement for sinners that are concerned and exercised for +the salvation of their souls, such as are afraid that they shall never go +to heaven or be admitted to any place of abode there, and are sensible +that they are hitherto in a doleful state and condition in that they are +out of Christ, and so have no right to any inheritance in heaven, but are +in danger of going to hell and having their place of eternal abode fixed +there. You may be encouraged by what has been said, earnestly to seek +heaven; for there are many mansions there. There is room enough there. Let +your case be what it will, there is suitable provision there for you; and +if you come to Christ, you need not fear but that he will prepare a place +for you; he'll see to it that you shall be well accommodated in heaven. + +But II. I would improve this doctrine in a twofold exhortation. + +1. Let all be hence exhorted earnestly to seek that they may be admitted +to a mansion in heaven. You have heard that this is God's house; it is his +temple. If David, when he was in the wilderness of Judah and in the land +of Geshur and of the Philistines, so longed that he might again return +into the land of Israel that he might have a place in the house of God +here on earth, and prized a place there so much, though it was but that of +a door-keeper, how great a happiness will it be to have a place in this +heavenly temple of God! If they are looked upon as enjoying a high +privilege that have a seat appointed them in kings' courts or in +apartments in kings' palaces, especially those that have an abode there in +the quality of the king's children, then how great a privilege will it be +to have an apartment or mansion assigned to us in God's heavenly palace, +and to have a place there as his children! How great is their glory and +honor that are admitted to be of the household of God! + +And seeing there are many mansions there, mansions enough for us all, our +folly will be the greater if we neglect to seek a place in heaven, having +our minds foolishly taken up about the worthless, fading things of this +world. Here consider three things: + +(1) How little a while you can have any mansion or place of abode in this +world. Now you have a dwelling amongst the living. You have a house or +mansion of your own, or at least one that is at present for your use, and +now you have a seat in the house of God; but how little a while will this +continue! In a very little while, and the place that now knows you in this +world will know you no more. The habitation you have here will be empty of +you; you will be carried dead out of it, or shall die at a distance from +it, and never enter into it any more, or into any other abode in this +world. Your mansion or place of abode in this world, however convenient or +commodious it may be, is but as a tent that shall soon be taken down, but +a lodge in a garden of cucumbers. Your stay is as it were but for a +night. Your body itself is but a house of clay which will quickly moulder +and tumble down, and you shall have no other habitation here in this world +but the grave. + +Thus God in his providence is putting you in mind by the repeated +instances of death that have been in the town within the two weeks past, +both in one house: in which death he has shown his dominion over old and +young. The son was taken away first before the father, being in his full +strength and flower of his days; and the father, who was then well and +having no appearance of approaching death, followed in a few days: and +their habitation and their seat in the house of God in this world will +know them no more. + +Take warning by these warnings of Providence to improve your time that you +may have a mansion in heaven. We have a house of worship newly created +amongst us which now you have a seat in, and probably are pleased with the +ornaments of it; and though you have a place in so comely a house, yet you +know not how little a while you shall have a place in this house of God. +Here are a couple snatched away by death that had met in it but a few +times, that have been snatched out of it before it was fully finished and +never will have any more a seat in it. You know not how soon you may +follow, and then of great importance will it be to you to have a seat in +God's house above. Both of the persons lately deceased were much on their +death-beds warning others to improve their precious time. The first of +them was much in expressing his sense of the vast importance of an +interest in Christ, as I was a witness, and was earnest in calling on +others to improve their time, to be thorough, to get an interest in +Christ, and seemed very desirous that young people might receive council +and warning from him, as the words of a dying man, to do their utmost to +make sure of conversion; and a little before he died left a request to me +that I would warn the young people in his room. God has been warning of +you in his death and the death of his father that so soon followed. The +words of dying persons should be of special weight with us, for then they +are in circumstances wherein they are most capable to look on things as +they are and judge aright of 'em,--between both worlds as it were. Still +that we must all be in. + +Let our young people, therefore, take warning from hence, and don't be +such fools as to neglect seeking a place and mansion in heaven. Young +persons are especially apt to be taken with the pleasing things of this +world. You are now, it may be, much pleased with hopes of your future +circumstances in this world; [and you are now, it may be, much] pleased +with the ornaments of that house of worship that you with others have a +place in. But, alas, do you not too little consider how soon you may be +taken away from all these things, and no more forever have any part in any +mansion or house or enjoyment or happiness under the sun? Therefore let it +be your main care to secure an everlasting habitation for hereafter. + +(2) Consider when you die, if you have no mansion in the house of God in +heaven, you must have your place of abode in the habitation of devils. +There is no middle place between them, and when you go hence, you must go +to one or the other of these. Some have a mansion prepared for them in +heaven from the foundation [of the world]; others are sent away as cursed +into everlasting burnings prepared for the [devil and his angels]. +Consider how miserable those must be that shall have their habitation with +devils to all eternity. Devils are foul spirits; God's great enemies. +Their habitation is the blackness of darkness; a place of the utmost +filthiness, abomination, darkness, disgrace and torment. O, how would you +rather ten thousand times have no place of abode at all, have no being, +than to have a place [with devils]! + +(3) If you die unconverted, you will have the worse place in hell for +having had a seat or place in God's house in this world. As there are +many mansions, places of different degrees of honor in heaven, so there +are various abodes and places or degrees of torment and misery in hell; +and those will have the worst place there that [dying unconverted, have +had the best place in God's house here]. Solomon speaks of a peculiarly +awful sight that he had seen, that of a wicked man buried that had gone +[from the place of the holy], Eccl. viii. 10. Such as have had a seat in +God's house, have been in a sense exalted up to heaven, set on the gate of +heaven, [if they die unconverted, shall be] cast down to hell. + +2. The second exhortation that I would offer from what has been said is to +seek a high place in heaven. Seeing there are many mansions of different +degrees of honor and dignity in heaven, let us seek to obtain a mansion of +distinguished glory. 'Tis revealed to us that there are different degrees +of glory to that end that we might seek after the higher degrees. God +offered high degrees of glory to that end, that we might seek them by +eminent holiness and good works: 2 Cor. ix. 6, "He that sows sparingly +[shall reap also sparingly; and he that soweth bountifully shall reap also +bountifully]." It is not becoming persons to be over anxious about an high +seat in God's house in this world, for that is the honor that is of men; +but we can't too earnestly seek after an high seat in God's house above, +by seeking eminent holiness, for that is the honor that is of God. + +'Tis very little worth the while for us to pursue after honor in this +world, where the greatest honor is but a bubble and will soon vanish away, +and death will level all. Some have more stately houses than others, and +some are in higher office than others, and some are richer than others and +have higher seats in the meeting-house than others; but all graves are +upon a level. One rotting, putrefying corpse is as ignoble as another; the +worms are as bold with one carcass as another. + +But the mansions in God's house above are everlasting mansions. Those that +have seats allotted 'em there, whether of greater or lesser dignity, +whether nearer or further from the throne, will hold 'em to all eternity. +This is promised, Rev. iii. 12: "Him that overcometh I will make him a +pillar in the temple [of my God, and he shall go no more out]." If it be +worth the while to desire and seek high seats in the meeting-house, where +you are one day in a week, and where you shall never come but few days in +all; if it be worth the while much to prize one seat above another in the +house of worship only because it is the pew or seat that is ranked first +in number, and to be seen here for a few days, how will it be worth the +while to seek an high mansion in God's temple and in that glorious place +that is the everlasting habitation of God and all his children! You that +are pleased with your seats in this house because you are seated high or +in a place that is looked upon honorable by those that sit round about, +and because many can behold you, consider how short a time you will enjoy +this pleasure. And if there be any that are not suited in their seats +because they are too low for them, let them consider that it is but a very +little while before it will [be] all one to you whether you have sat high +or low here. But it will be of infinite and everlasting concern to you +where your seat is in another world. Let your great concern be while in +this world so to improve your opportunities in God's house in this world, +whether you sit high or low, as that you may have a distinguished and +glorious mansion in God's house in heaven, where you may be fixed in your +place in that glorious assembly in an everlasting rest. + +Let the main thing that we prize in God's house be, not the outward +ornaments of it, or a high seat in it, but the word of God and his +ordinances in it. And spend your time here in seeking Christ, that he may +prepare a place for you in his Father's house, that when he comes again to +this world, he may take you to himself, that where he is, there you may be +also. + + + + +V + +SINNERS IN THE HANDS OF AN ANGRY GOD° + +DEUTERONOMY xxxii. 35.--Their foot shall slide in due time. + + +In this verse is threatened the vengeance of God on the wicked unbelieving +Israelites, that were God's visible people, and lived under means of +grace; and that notwithstanding all God's wonderful works that he had +wrought towards that people, yet remained, as is expressed verse 28, void +of counsel, having no understanding in them; and that, under all the +cultivations of heaven, brought forth bitter and poisonous fruit; as in +the two verses next preceding the text. + +The expression that I have chosen for my text, _their foot shall slide in +due time_, seems to imply the following things relating to the punishment +and destruction that these wicked Israelites were exposed to. + +1. That they were _always_ exposed to destruction; as one that stands or +walks in slippery places is always exposed to fall. This is implied in the +manner of their destruction's coming upon them, being represented by their +foot's sliding. The same is expressed, Psalm lxxiii. 18: "Surely thou +didst set them in slippery places; thou castedst them down into +destruction." + +2. It implies that they were always exposed to _sudden_, unexpected +destruction; as he that walks in slippery places is every moment liable to +fall, he can't foresee one moment whether he shall stand or fall the next; +and when he does fall, he falls at once, without warning, which is also +expressed in that Psalm lxxiii. 18, 19: "Surely thou didst set them in +slippery places: thou castedst them down into destruction. How are they +brought into desolation, as _in a moment_!" + +3. Another thing implied is, that they are liable to fall of _themselves_, +without being thrown down by the hand of another; as he that stands or +walks on slippery ground needs nothing but his own weight to throw him +down. + +4. That the reason why they are not fallen already, and don't fall now, is +only that God's appointed time is not come. For it is said that when that +due time, or appointed time comes, _their foot shall slide_. Then they +shall be left to fall, as they are inclined by their own weight. God won't +hold them up in these slippery places any longer, but will let them go; +and then, at that very instant, they shall fall to destruction; as he that +stands in such slippery declining ground on the edge of a pit that he +can't stand alone, when he is let go he immediately falls and is lost. + +The observation from the words that I would now insist upon is this, + + _There is nothing that keeps wicked men at any one moment out of + hell, but the mere pleasure of God._ + +By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary +will, restrained by no obligation, hindered by no manner of difficulty, +any more than if nothing else but God's mere will had in the least degree +or in any respect whatsoever any hand in the preservation of wicked men +one moment. + +The truth of this observation may appear by the following considerations. + +1. There is no want of _power_ in God to cast wicked men into hell at any +moment. Men's hands can't be strong when God rises up: the strongest have +no power to resist him, nor can any deliver out of his hands. + +He is not only able to cast wicked men into hell, but he can most easily +do it. Sometimes an earthly prince meets with a great deal of difficulty +to subdue a rebel that has found means to fortify himself, and has made +himself strong by the number of his followers. But it is not so with God. +There is no fortress that is any defence against the power of God. Though +hand join in hand, and vast multitudes of God's enemies combine and +associate themselves, they are easily broken in pieces: they are as great +heaps of light chaff before the whirlwind; or large quantities of dry +stubble before devouring flames. We find it easy to tread on and crush a +worm that we see crawling on the earth; so 'tis easy for us to cut or +singe a slender thread that any thing hangs by; thus easy is it for God, +when he pleases, to cast his enemies down to hell. What are we, that we +should think to stand before him, at whose rebuke the earth trembles, and +before whom the rocks are thrown down! + +2. They _deserve_ to be cast into hell; so that divine justice never +stands in the way, it makes no objection against God's using his power at +any moment to destroy them. Yea, on the contrary, justice calls aloud for +an infinite punishment of their sins. Divine justice says of the tree that +brings forth such grapes of Sodom, "Cut it down, why cumbereth it the +ground?" Luke xiii. 7. The sword of divine justice is every moment +brandished over their heads, and 'tis nothing but the hand of arbitrary +mercy, and God's mere will, that holds it back. + +3. They are _already_ under a sentence of condemnation to hell. They don't +only justly deserve to be cast down thither, but the sentence of the law +of God, that eternal and immutable rule of righteousness that God has +fixed between him and mankind, is gone out against them, and stands +against them; so that they are bound over already to hell: John iii. 18, +"He that believeth not is condemned already." So that every unconverted +man properly belongs to hell; that is his place; from thence he is: John +viii. 23, "Ye are from beneath:" and thither he is bound; 'tis the place +that justice, and God's word, and the sentence of his unchangeable law, +assigns to him. + +They are now the objects of that very _same_ anger and wrath of God, that +is expressed in the torments of hell: and the reason why they don't go +down to hell at each moment is not because God, in whose power they are, +is not then very angry with them; as angry as he is with many of those +miserable creatures that he is now tormenting in hell, and do there feel +and bear the fierceness of his wrath. Yea, God is a great deal more angry +with great numbers that are now on earth, yea, doubtless, with many that +are now in this congregation, that, it may be, are at ease and quiet, than +he is with many of those that are now in the flames of hell. + +So that it is not because God is unmindful of their wickedness, and don't +resent it, that he don't let loose his hand and cut them off. God is not +altogether such a one as themselves, though they may imagine him to be so. +The wrath of God burns against them; their damnation don't slumber; the +pit is prepared; the fire is made ready; the furnace is now hot, ready to +receive them; the flames do now rage and glow. The glittering sword is +whet, and held over them, and the pit hath opened her mouth under them. + +5. The _devil_ stands ready to fall upon them, and seize them as his own, +at what moment God shall permit him. They belong to him; he has their +souls in his possession, and under his dominion. The Scripture represents +them as his _goods_, Luke xi. 21. The devils watch them; they are ever by +them, at their right hand; they stand waiting for them, like greedy hungry +lions that see their prey, and expect to have it, but are for the present +kept back; if God should withdraw his hand by which they are restrained, +they would in one moment fly upon their poor souls. The old serpent is +gaping for them; hell opens its mouth wide to receive them; and if God +should permit it, they would be hastily swallowed up and lost. + +6. There are in the souls of wicked men those hellish _principles_ +reigning, that would presently kindle and flame out into hell-fire, if it +were not for God's restraints. There is laid in the very nature of carnal +men a foundation for the torments of hell: there are those corrupt +principles, in reigning power in them, and in full possession of them, +that are seeds of hell-fire. These principles are active and powerful, +exceeding violent in their nature, and if it were not for the restraining +hand of God upon them, they would soon break out, they would flame out +after the same manner as the same corruptions, the same enmity does in the +heart of damned souls, and would beget the same torments in 'em as they do +in them. The souls of the wicked are in Scripture compared to the troubled +sea, Isaiah lvii. 20. For the present God restrains their wickedness by +his mighty power, as he does the raging waves of the troubled sea, saying, +"Hitherto shalt thou come, and no further;" but if God should withdraw +that restraining power, it would soon carry all afore it. Sin is the ruin +and misery of the soul; it is destructive in its nature; and if God should +leave it without restraint, there would need nothing else to make the soul +perfectly miserable. The corruption of the heart of man is a thing that is +immoderate and boundless in its fury; and while wicked men live here, it +is like fire pent up by God's restraints, whenas if it were let loose, it +would set on fire the course of nature; and as the heart is now a sink of +sin, so, if sin was not restrained, it would immediately turn the soul +into a fiery oven, or a furnace of fire and brimstone. + +7. It is no security to wicked men for one moment, that there are no +_visible means of death_ at hand. 'Tis no security to a natural man, that +he is now in health, and that he don't see which way he should now +immediately go out of the world by any accident, and that there is no +visible danger in any respect in his circumstances. The manifold and +continual experience of the world in all ages shows that this is no +evidence that a man is not on the very brink of eternity, and that the +next step won't be into another world. The unseen, unthought of ways and +means of persons' going suddenly out of the world are innumerable and +inconceivable. Unconverted men walk over the pit of hell on a rotten +covering, and there are innumerable places in this covering so weak that +they won't bear their weight, and these places are not seen. The arrows of +death fly unseen at noonday; the sharpest sight can't discern them. God +has so many different, unsearchable ways of taking wicked men out of the +world and sending 'em to hell, that there is nothing to make it appear +that God had need to be at the expense of a miracle, or go out of the +ordinary course of his providence, to destroy any wicked man, at any +moment. All the means that there are of sinners' going out of the world +are so in God's hands, and so absolutely subject to his power and +determination, that it don't depend at all less on the mere will of God, +whether sinners shall at any moment go to hell, than if means were never +made use of, or at all concerned in the case. + +8. Natural men's _prudence_ and _care_ to preserve their own _lives_, or +the care of others to preserve them, don't secure 'em a moment. This, +divine providence and universal experience does also bear testimony to. +There is this clear evidence that men's own wisdom is no security to them +from death; that if it were otherwise we should see some difference +between the wise and politic men of the world and others, with regard to +their liableness to early and unexpected death; but how is it in fact? +Eccles. ii. 16, "How dieth the wise man? As the fool." + +9. All wicked men's _pains_ and _contrivance_ they use to escape _hell_, +while they continue to reject Christ, and so remain wicked men, don't +secure 'em from hell one moment. Almost every natural man that hears of +hell flatters himself that he shall escape it; he depends upon himself for +his own security, he flatters himself in what he has done, in what he is +now doing, or what he intends to do; every one lays out matters in his own +mind how he shall avoid damnation, and flatters himself that he contrives +well for himself, and that his schemes won't fail. They hear indeed that +there are but few saved, and that the bigger part of men that have died +heretofore are gone to hell; but each one imagines that he lays out +matters better for his own escape than others have done: he don't intend +to come to that place of torment; he says within himself, that he intends +to take care that shall be effectual, and to order matters so for himself +as not to fail. + +But the foolish children of men do miserably delude themselves in their +own schemes, and in their confidence in their own strength and wisdom; +they trust to nothing but a shadow. The bigger part of those that +heretofore have lived under the same means of grace, and are now dead, are +undoubtedly gone to hell; and it was not because they were not as wise as +those that are now alive; it was not because they did not lay out matters +as well for themselves to secure their own escape. If it were so that we +could come to speak with them, and could inquire of them, one by one, +whether they expected, when alive, and when they used to hear about hell, +ever to be subjects of that misery, we, doubtless, should hear one and +another reply, "No, I never intended to come here: I had laid out matters +otherwise in my mind; I thought I should contrive well for myself: I +thought my scheme good: I intended to take effectual care; but it came +upon me unexpected; I did not look for it at that time, and in that +manner; it came as a thief: death outwitted me: God's wrath was too quick +for me. O my cursed foolishness! I was flattering myself, and pleasing +myself with vain dreams of what I would do hereafter; and when I was +saying peace and safety, then sudden destruction came upon me." + +10. God has laid himself under _no obligation_, by any promise, to keep +any natural man out of hell one moment. God certainly has made no promises +either of eternal life, or of any deliverance or preservation from eternal +death, but what are contained in the covenant of grace, the promises that +are given in Christ, in whom all the promises are yea and amen. But +surely they have no interest in the promises of the covenant of grace that +are not the children of the covenant, and that do not believe in any of +the promises of the covenant, and have no interest in the Mediator of the +covenant. + +So that, whatever some have imagined and pretended about promises made to +natural men's earnest seeking and knocking, 'tis plain and manifest, that +whatever pains a natural man takes in religion, whatever prayers he makes, +till he believes in Christ, God is under no manner of obligation to keep +him a moment from eternal destruction. + +So that thus it is, that natural men are held in the hand of God over the +pit of hell; they have deserved the fiery pit, and are already sentenced +to it; and God is dreadfully provoked, his anger is as great towards them +as to those that are actually suffering the executions of the fierceness +of his wrath in hell, and they have done nothing in the least to appease +or abate that anger, neither is God in the least bound by any promise to +hold 'em up one moment; the devil is waiting for them, hell is gaping for +them, the flames gather and flash about them, and would fain lay hold on +them and swallow them up; the fire pent up in their own hearts is +struggling to break out; and they have no interest in any Mediator, there +are no means within reach that can be any security to them. In short they +have no refuge, nothing to take hold of; all that preserves them every +moment is the mere arbitrary will, and uncovenanted, unobliged forbearance +of an incensed God. + + +APPLICATION + +The use may be of _awakening_ to unconverted persons in this congregation. +This that you have heard is the case of every one of you that are out of +Christ. That world of misery, that lake of burning brimstone, is extended +abroad under you. _There_ is the dreadful pit of the glowing flames of +the wrath of God; there is hell's wide gaping mouth open; and you have +nothing to stand upon, nor any thing to take hold of. There is nothing +between you and hell but the air; 'tis only the power and mere pleasure of +God that holds you up. + +You probably are not sensible of this; you find you are kept out of hell, +but don't see the hand of God in it, but look at other things, as the good +state of your bodily constitution, your care of your own life, and the +means you use for your own preservation. But indeed these things are +nothing; if God should withdraw his hand, they would avail no more to keep +you from falling than the thin air to hold up a person that is suspended +in it. + +Your wickedness makes you as it were heavy as lead, and to tend downwards +with great weight and pressure towards hell; and if God should let you go, +you would immediately sink and swiftly descend and plunge into the +bottomless gulf, and your healthy constitution, and your own care and +prudence, and best contrivance, and all your righteousness, would have no +more influence to uphold you and keep you out of hell than a spider's web +would have to stop a falling rock. Were it not that so is the sovereign +pleasure of God, the earth would not bear you one moment; for you are a +burden to it; the creation groans with you; the creature is made subject +to the bondage of your corruption, not willingly; the sun don't willingly +shine upon you to give you light to serve sin and Satan; the earth don't +willingly yield her increase to satisfy your lusts; nor is it willingly a +stage for your wickedness to be acted upon; the air don't willingly serve +you for breath to maintain the flame of life in your vitals, while you +spend your life in the service of God's enemies. God's creatures are good, +and were made for men to serve God with, and don't willingly subserve to +any other purpose, and groan when they are abused to purposes so directly +contrary to their nature and end. And the world would spew you out, were +it not for the sovereign hand of him who hath subjected it in hope. There +are the black clouds of God's wrath now hanging directly over your heads, +full of the dreadful storm, and big with thunder; and were it not for the +restraining hand of God, it would immediately burst forth upon you. The +sovereign pleasure of God, for the present, stays his rough wind; +otherwise it would come with fury, and your destruction would come like a +whirlwind, and you would be like the chaff of the summer threshing floor. + +The wrath of God is like great waters that are dammed for the present; +they increase more and more, and rise higher and higher, till an outlet is +given; and the longer the stream is stopped, the more rapid and mighty is +its course, when once it is let loose. 'Tis true, that judgment against +your evil work has not been executed hitherto; the floods of God's +vengeance have been withheld; but your guilt in the mean time is +constantly increasing, and you are every day treasuring up more wrath; the +waters are continually rising, and waxing more and more mighty; and there +is nothing but the mere pleasure of God that holds the waters back, that +are unwilling to be stopped, and press hard to go forward. If God should +only withdraw his hand from the floodgate, it would immediately fly open, +and the fiery floods of the fierceness and wrath of God would rush forth +with inconceivable fury, and would come upon you with omnipotent power; +and if your strength were ten thousand times greater than it is, yea, ten +thousand times greater than the strength of the stoutest, sturdiest devil +in hell, it would be nothing to withstand or endure it. + +The bow of God's wrath is bent, and the arrow made ready on the string, +and justice bends the arrow at your heart, and strains the bow, and it is +nothing but the mere pleasure of God, and that of an angry God, without +any promise or obligation at all, that keeps the arrow one moment from +being made drunk with your blood. + +Thus are all you that never passed under a great change of heart by the +mighty power of the Spirit of God upon your souls; all that were never +born again, and made new creatures, and raised from being dead in sin to a +state of new and before altogether unexperienced light and life, (however +you may have reformed your life in many things, and may have had religious +affections, and may keep up a form of religion in your families and +closets, and in the house of God, and may be strict in it), you are thus +in the hands of an angry God; 'tis nothing but his mere pleasure that +keeps you from being this moment swallowed up in everlasting destruction. + +However unconvinced you may now be of the truth of what you hear, by and +by you will be fully convinced of it. Those that are gone from being in +the like circumstances with you see that it was so with them; for +destruction came suddenly upon most of them; when they expected nothing of +it, and while they were saying, Peace and safety: now they see, that those +things that they depended on for peace and safety were nothing but thin +air and empty shadows. + +The God that holds you over the pit of hell, much as one holds a spider or +some loathsome insect over the fire, abhors you, and is dreadfully +provoked; his wrath towards you burns like fire; he looks upon you as +worthy of nothing else, but to be cast into the fire; he is of purer eyes +than to bear to have you in his sight; you are ten thousand times so +abominable in his eyes, as the most hateful and venomous serpent is in +ours. You have offended him infinitely more than ever a stubborn rebel did +his prince: and yet it is nothing but his hand that holds you from falling +into the fire every moment. 'Tis ascribed to nothing else, that you did +not go to hell the last night; that you was suffered to awake again in +this world after you closed your eyes to sleep; and there is no other +reason to be given why you have not dropped into hell since you arose in +the morning, but that God's hand has held you up. There is no other +reason to be given why you han't gone to hell since you have sat here in +the house of God, provoking his pure eyes by your sinful wicked manner of +attending his solemn worship. Yea, there is nothing else that is to be +given as a reason why you don't this very moment drop down into hell.° + +O sinner! consider the fearful danger you are in. 'Tis a great furnace of +wrath, a wide and bottomless pit, full of the fire of wrath, that you are +held over in the hand of that God whose wrath is provoked and incensed as +much against you as against many of the damned in hell. You hang by a +slender thread, with the flames of divine wrath flashing about it, and +ready every moment to singe it and burn it asunder; and you have no +interest in any Mediator, and nothing to lay hold of to save yourself, +nothing to keep off the flames of wrath, nothing of your own, nothing that +you ever have done, nothing that you can do, to induce God to spare you +one moment. + +And consider here more particularly several things concerning that wrath +that you are in such danger of. + +1. _Whose_ wrath it is. It is the wrath of the infinite God. If it were +only the wrath of man, though it were of the most potent prince, it would +be comparatively little to be regarded. The wrath of kings is very much +dreaded, especially of absolute monarchs, that have the possessions and +lives of their subjects wholly in their power, to be disposed of at their +mere will. Prov. xx. 2, "The fear of a king is as the roaring of a lion: +whoso provoketh him to anger sinneth against his own soul." The subject +that very much enrages an arbitrary prince is liable to suffer the most +extreme torments that human art can invent, or human power can inflict. +But the greatest earthly potentates, in their greatest majesty and +strength, and when clothed in their greatest terrors, are but feeble, +despicable worms of the dust, in comparison of the great and almighty +Creator and King of heaven and earth: it is but little that they can do +when most enraged, and when they have exerted the utmost of their fury. +All the kings of the earth before God are as grasshoppers; they are +nothing, and less than nothing: both their love and their hatred is to be +despised. The wrath of the great King of kings is as much more terrible +than theirs, as his majesty is greater. Luke xii. 4, 5, "And I say unto +you my friends, Be not afraid of them that kill the body, and after that +have no more that they can do. But I will forewarn you whom you shall +fear: Fear him, which after he hath killed hath power to cast into hell; +yea, I say unto you, Fear him." + +2. 'Tis the _fierceness_ of his wrath that you are exposed to. We often +read of the _fury_ of God; as in Isaiah lix. 18: "According to their +deeds, accordingly he will repay fury to his adversaries." So Isaiah lxvi. +15, "For, behold, the Lord will come with fire, and with his chariots like +a whirlwind, to render his anger with fury, and his rebuke with flames of +fire." And so in many other places. So we read of God's _fierceness_, Rev. +xix. 15. There we read of "the wine-press of the fierceness and wrath of +Almighty God." The words are exceeding terrible: if it had only been said, +"the wrath of God," the words would have implied that which is infinitely +dreadful: but 'tis not only said so, but "the fierceness and wrath of +God." The fury of God! The fierceness of Jehovah! Oh, how dreadful must +that be! Who can utter or conceive what such expressions carry in them! +But it is not only said so, but "the fierceness and wrath of Almighty +God." As though there would be a very great manifestation of his almighty +power in what the fierceness of his wrath should inflict, as though +omnipotence should be as it were enraged, and exerted, as men are wont to +exert their strength in the fierceness of their wrath. Oh! then, what will +be the consequence! What will become of the poor worm that shall suffer +it! Whose hands can be strong! And whose heart endure! To what a dreadful, +inexpressible, inconceivable depth of misery must the poor creature be +sunk who shall be the subject of this! + +Consider this, you that are here present, that yet remain in an +unregenerate state. That God will execute the fierceness of his anger +implies that he will inflict wrath without any pity. When God beholds the +ineffable extremity of your case, and sees your torment so vastly +disproportioned to your strength, and sees how your poor soul is crushed, +and sinks down, as it were, into an infinite gloom; he will have no +compassion upon you, he will not forbear the executions of his wrath, or +in the least lighten his hand; there shall be no moderation or mercy, nor +will God then at all stay his rough wind; he will have no regard to your +welfare, nor be at all careful lest you should suffer too much in any +other sense, than only that you should not suffer beyond what strict +justice requires: nothing shall be withheld because it is so hard for you +to bear. Ezek. viii. 18, "Therefore will I also deal in fury: mine eye +shall not spare, neither will I have pity: and though they cry in mine +ears with a loud voice, yet will I not hear them." Now God stands ready to +pity you; this is a day of mercy; you may cry now with some encouragement +of obtaining mercy: but when once the day of mercy is past, your most +lamentable and dolorous cries and shrieks will be in vain; you will be +wholly lost and thrown away of God, as to any regard to your welfare; God +will have no other use to put you to, but only to suffer misery; you shall +be continued in being to no other end; for you will be a vessel of wrath +fitted to destruction; and there will be no other use of this vessel, but +only to be filled full of wrath: God will be so far from pitying you when +you cry to him, that 'tis said he will only "laugh and mock," Prov. i. 25, +26, &c. + +How awful are those words, Isaiah lxiii. 3, which are the words of the +great God: "I will tread them in mine anger, and trample them in my fury; +and their blood shall be sprinkled upon my garments, and I will stain all +my raiment." 'Tis perhaps impossible to conceive of words that carry in +them greater manifestations of these three things, viz., contempt and +hatred and fierceness of indignation. If you cry to God to pity you, he +will be so far from pitying you in your doleful case, or showing you the +least regard or favor, that instead of that he'll only tread you under +foot: and though he will know that you can't bear the weight of +omnipotence treading upon you, yet he won't regard that, but he will crush +you under his feet without mercy; he'll crush out your blood, and make it +fly, and it shall be sprinkled on his garments, so as to stain all his +raiment. He will not only hate you, but he will have you in the utmost +contempt; no place shall be thought fit for you but under his feet, to be +trodden down as the mire of the streets. + +3. The misery you are exposed to is that which God will inflict to that +end, that he might _show_ what that _wrath_ of _Jehovah_ is. God hath had +it on his heart to show to angels and men, both how excellent his love is, +and also how terrible his wrath is. Sometimes earthly kings have a mind to +show how terrible their wrath is, by the extreme punishments they would +execute on those that provoke 'em. Nebuchadnezzar, that mighty and haughty +monarch of the Chaldean empire, was willing to show his wrath when enraged +with Shadrach, Meshech, and Abednego; and accordingly gave order that the +burning fiery furnace should be heated seven times hotter than it was +before; doubtless, it was raised to the utmost degree of fierceness that +human art could raise it; but the great God is also willing to show his +wrath, and magnify his awful Majesty and mighty power in the extreme +sufferings of his enemies. Rom. ix. 22, "What if God, willing to show his +wrath, and to make his power known, endured with much long-suffering the +vessels of wrath fitted to destruction?" And seeing this is his design, +and what he has determined, to show how terrible the unmixed, unrestrained +wrath, the fury and fierceness of Jehovah is, he will do it to effect. +There will be something accomplished and brought to pass that will be +dreadful with a witness. When the great and angry God hath risen up and +executed his awful vengeance on the poor sinner, and the wretch is +actually suffering the infinite weight and power of his indignation, then +will God call upon the whole universe to behold that awful majesty and +mighty power that is to be seen in it. Isa. xxxiii. 12, 13, 14, "And the +people shall be as the burnings of lime, as thorns cut up shall they be +burnt in the fire. Hear, ye that are far off, what I have done; and ye +that are near, acknowledge my might. The sinners in Zion are afraid; +fearfulness hath surprised the hypocrites," &c. + +Thus it will be with you that are in an unconverted state, if you continue +in it; the infinite might, and majesty, and terribleness, of the +Omnipotent God shall be magnified upon you in the ineffable strength of +your torments. You shall be tormented in the presence of the holy angels, +and in the presence of the Lamb; and when you shall be in this state of +suffering, the glorious inhabitants of heaven shall go forth and look on +the awful spectacle, that they may see what the wrath and fierceness of +the Almighty is; and when they have seen it, they will fall down and adore +that great power and majesty. Isa. lxvi. 23, 24, "And it shall come to +pass, that from one new moon to another, and from one sabbath to another, +shall all flesh come to worship before me, saith the Lord. And they shall +go forth, and look upon the carcasses of the men that have transgressed +against me: for their worm shall not die, neither shall their fire be +quenched; and they shall be an abhorring unto all flesh." + +4. It is _everlasting_ wrath. It would be dreadful to suffer this +fierceness and wrath of Almighty God one moment; but you must suffer it to +all eternity: there will be no end to this exquisite, horrible misery. +When you look forward, you shall see a long forever, a boundless duration +before you, which will swallow up your thoughts, and amaze your soul; and +you will absolutely despair of ever having any deliverance, any end, any +mitigation, any rest at all; you will know certainly that you must wear +out long ages, millions of millions of ages, in wrestling and conflicting +with this almighty, merciless vengeance; and then when you have so done, +when so many ages have actually been spent by you in this manner, you will +know that all is but a point to what remains. So that your punishment will +indeed be infinite. Oh, who can express what the state of a soul in such +circumstances is! All that we can possibly say about it gives but a very +feeble, faint representation of it; it is inexpressible and inconceivable: +for "who knows the power of God's anger?" + +How dreadful is the state of those that are daily and hourly in danger of +this great wrath and infinite misery! But this is the dismal case of every +soul in this congregation that has not been born again, however moral and +strict, sober and religious, they may otherwise be. Oh, that you would +consider it, whether you be young or old! There is reason to think that +there are many in this congregation now hearing this discourse, that will +actually be the subjects of this very misery to all eternity. We know not +who they are, or in what seats they sit, or what thoughts they now have. +It may be they are now at ease, and hear all these things without much +disturbance, and are now flattering themselves that they are not the +persons, promising themselves that they shall escape. If we knew that +there was one person, and but one, in the whole congregation, that was to +be the subject of this misery, what an awful thing it would be to think +of! If we knew who it was, what an awful sight would it be to see such a +person! How might all the rest of the congregation lift up a lamentable +and bitter cry over him! But alas! instead of one, how many is it likely +will remember this discourse in hell! And it would be a wonder, if some +that are now present should not be in hell in a very short time, before +this year is out. And it would be no wonder if some persons that now sit +here in some seats of this meeting-house in health, and quiet and secure, +should be there before to-morrow morning. Those of you that finally +continue in a natural condition, that shall keep out of hell longest, will +be there in a little time! Your damnation don't slumber; it will come +swiftly and, in all probability, very suddenly upon many of you. You have +reason to wonder that you are not already in hell. 'Tis doubtless the case +of some that heretofore you have seen and known, that never deserved hell +more than you and that heretofore appeared as likely to have been now +alive as you. Their case is past all hope; they are crying in extreme +misery and perfect despair. But here you are in the land of the living and +in the house of God, and have an opportunity to obtain salvation. What +would not those poor, damned, hopeless souls give for one day's such +opportunity as you now enjoy! + +And now you have an extraordinary opportunity, a day wherein Christ has +flung the door of mercy wide open, and stands in the door calling and +crying with a loud voice to poor sinners; a day wherein many are flocking +to him and pressing into the Kingdom of God. Many are daily coming from +the east, west, north and south; many that were very likely in the same +miserable condition that you are in are in now a happy state, with their +hearts filled with love to him that has loved them and washed them from +their sins in his own blood, and rejoicing in hope of the glory of God. +How awful is it to be left behind at such a day! To see so many others +feasting, while you are pining and perishing! To see so many rejoicing and +singing for joy of heart, while you have cause to mourn for sorrow of +heart and howl for vexation of spirit! How can you rest for one moment in +such a condition? Are not your souls as precious as the souls of the +people at Suffield,[15] where they are flocking from day to day to Christ? + + +Are there not many here that have lived long in the world that are not to +this day born again, and so are aliens from the commonwealth of Israel and +have done nothing ever since they have lived but treasure up wrath against +the day of wrath? Oh, sirs, your case in an especial manner is extremely +dangerous; your guilt and hardness of heart is extremely great. Don't you +see how generally persons of your years are passed over and left in the +present remarkable and wonderful dispensation of God's mercy? You had need +to consider yourselves and wake thoroughly out of sleep; you cannot bear +the fierceness and the wrath of the infinite God. + +And you that are young men and young women, will you neglect this precious +season that you now enjoy, when so many others of your age are renouncing +all youthful vanities and flocking to Christ? You especially have now an +extraordinary opportunity; but if you neglect it, it will soon be with you +as it is with those persons that spent away all the precious days of youth +in sin and are now come to such a dreadful pass in blindness and hardness. + +And you children that are unconverted, don't you know that you are going +down to hell to bear the dreadful wrath of that God that is now angry with +you every day and every night? Will you be content to be the children of +the devil, when so many other children in the land are converted and are +become the holy and happy children of the King of kings? + +And let every one that is yet out of Christ and hanging over the pit of +hell, whether they be old men and women or middle-aged or young people or +little children, now hearken to the loud calls of God's word and +providence. This acceptable year of the Lord that is a day of such great +favor to some will doubtless be a day of as remarkable vengeance to +others. Men's hearts harden and their guilt increases apace at such a day +as this, if they neglect their souls. And never was there so great danger +of such persons being given up to hardness of heart and blindness of +mind. God seems now to be hastily gathering in his elect in all parts of +the land; and probably the bigger part of adult persons that ever shall be +saved will be brought in now in a little time, and that it will be as it +was on that great outpouring of the Spirit upon the Jews in the Apostles' +days, the election will obtain and the rest will be blinded. If this +should be the case with you, you will eternally curse this day, and will +curse the day that ever you was born to see such a season of the pouring +out of God's Spirit, and will wish that you had died and gone to hell +before you had seen it. Now undoubtedly it is as it was in the days of +John the Baptist, the axe is in an extraordinary manner laid at the root +of the trees, that every tree that bringeth not forth good fruit may be +hewn down and cast into the fire. + +Therefore let every one that is out of Christ now awake and fly from the +wrath to come. The wrath of Almighty God is now undoubtedly hanging over +great part of this congregation. Let every one fly out of Sodom. "_Haste +and escape for your lives, look not behind you, escape to the mountain, +lest ye be consumed._" + + + + +VI + +GOD'S AWFUL JUDGMENT IN THE BREAKING AND WITHERING OF THE STRONG RODS OF A +COMMUNITY° + +EZEK. xix. 12.--Her strong rods were broken and withered. + + +In order to a right understanding and improving these words, these four +things must be observed and understood concerning them. + +1. _Who she is_ that is here represented as having had strong rods, viz., +the Jewish community, [who] here, as often elsewhere, is called the +people's mother. She is here compared to a vine planted in a very fruitful +soil, verse 10. The Jewish church and state is often elsewhere compared to +a vine; as Psalm lxxx. 8, &c., Isai. v. 2, Jer. ii. 21, Ezek. xv., and +chapter xvii. 6. + +2. What is meant by _her strong rods_, viz., her wise, able, and well +qualified magistrates or rulers. That the rulers or magistrates are +intended is manifest by verse 11: "And she had strong rods for the +sceptres of them that bare rule." And by rods that were strong, must be +meant such rulers as were well qualified for magistracy, such as had great +abilities and other qualifications fitting them for the business of rule. +They were wont to choose a rod or staff of the strongest and hardest sort +of wood that could be found, for the mace or sceptre of a prince; such a +one only being counted fit for such a use: and this generally was overlaid +with gold. + +It is very remarkable that such a strong rod should grow out of a weak +vine; but so it had been in Israel, through God's extraordinary blessing, +in times past. Though the nation is spoken of here, and frequently +elsewhere, as weak and helpless in itself and entirely dependent as a +vine, that is the weakest of all trees, that can't support itself by its +own strength, and never stands but as it leans on or hangs by something +else that is stronger than itself; yet God had caused many of her sons to +be strong rods, fit for sceptres; he had raised up in Israel many able and +excellent princes and magistrates in days past, that had done worthily in +their day. + + +[Illustration: THE MEETING-HOUSE AT NORTHAMPTON IN WHICH EDWARDS PREACHED. +ERECTED 1737.] + + +3. It should be understood and observed what is meant by these strong rods +being _broken and withered_, viz., these able and excellent rulers being +removed by death. Man's dying is often compared in Scripture to the +withering of the growth of the earth. + +4. It should be observed _after what manner_ the breaking and withering of +these strong rods is here spoken of, viz., as a great and awful calamity +that God had brought upon that people. 'Tis spoken of as one of the chief +effects of God's fury and dreadful displeasure against them. "But she was +plucked up in fury, she was cast down to the ground, and the east wind +dried up her fruit; her strong rods were broken and withered, the fire +hath consumed them." The great benefits she enjoyed while her strong rods +remained are represented in the preceding verse: "And she had strong rods +for the sceptres of them that bare rule, and her stature was exalted among +the thick branches, and she appeared in her height with the multitude of +her branches." And the terrible calamities that attended the breaking and +withering of her strong rods, are represented in the two verses next +following the text: "And now she is planted in the wilderness, in a dry +and thirsty ground. And fire is gone out of a rod of her branches, which +hath devoured her fruit." And in the conclusion in the next words is very +emphatically declared the worthiness of such a dispensation to be greatly +lamented: "So that she hath no strong rod to be a sceptre to rule. This is +a lamentation, and shall be for a lamentation." + +That which I therefore observe from the words of the text to be the +subject of discourse at this time, is this: + + _When God by death removes from a people those in place of public + authority and rule that have been as strong rods, 'tis an awful + judgment of God on that people, and worthy of great lamentation._ + +In discoursing on this proposition, I would, + +I. Show what kind of rulers may fitly be called strong rods. + +II. Show why the removal of such rulers from a people, by death, is to be +looked upon as an awful judgment of God on that people, and is greatly to +be lamented. + +I. I would observe what qualifications of those who are in public +authority and rule may properly give them the denomination of _strong +rods_. + +1. One qualification of rulers whence they may properly be denominated +strong rods is _great ability for the management of public affairs_. When +they that stand in place of public authority are men of great natural +abilities, when they are men of uncommon strength of reason and largeness +of understanding; especially when they have remarkably a genius for +government, a peculiar turn of mind fitting them to gain an extraordinary +understanding in things of that nature, giving ability, in an especial +manner, for insight into the mysteries of government, and discerning those +things wherein the public welfare or calamity consists and the proper +means to avoid the one and promote the other; an extraordinary talent at +distinguishing what is right and just from that which is wrong and +unequal, and to see through the false colors with which injustice is often +disguised, and unravel the false, subtle arguments and cunning sophistry +that is often made use of to defend iniquity; and when they have not only +great natural abilities in these respects, but when their abilities and +talents have been improved by study, learning, observation and +experience; and when by these means they have obtained great actual +knowledge; when they have acquired great skill in public affairs and +things requisite to be known in order to their wise, prudent, and +effectual management; when they have obtained a great understanding of men +and things, a great knowledge of human nature and of the way of +accommodating themselves to it, so as most effectually to influence it to +wise purposes; when they have obtained a very extensive knowledge of men +with whom they are concerned in the management of public affairs, either +those that have a joint concern in government or those that are to be +governed; and when they have also obtained a very full and particular +understanding of the state and circumstances of the country or people that +they have the care of, and know well their laws and constitution and what +their circumstances require; and likewise have a great knowledge of the +people of neighbor nations, states, or provinces with whom they have +occasion to be concerned in the management of public affairs committed to +them; these things all contribute to the rendering those that are in +authority fit to be denominated strong rods. + +2. When they have not only great understanding but _largeness of heart and +a greatness and nobleness of disposition_, this is another qualification +that belongs to the character of a strong rod. + +Those that are by divine Providence set in places of public authority and +rule are called _gods_, and _sons of the Most High_, Psalm lxxxii. 6. And +therefore 'tis peculiarly unbecoming them to be of a mean spirit, a +disposition that will admit of their doing those things that are sordid +and vile; as when they are persons of a narrow, private spirit, that may +be found in little tricks and intrigues to promote their private interest, +will shamefully defile their hands to gain a few pounds, are not ashamed +to nip and bite others, grind the faces of the poor and screw upon their +neighbors, and will take advantage of their authority or commission to +line their own pockets with what is fraudulently taken or withheld from +others. When a man in authority is of such a mean spirit, it weakens his +authority and makes him justly contemptible in the eyes of men and is +utterly inconsistent with his being a _strong rod_. + +But on the contrary, it greatly establishes his authority, and causes +others to stand in awe of him, when they see him to be a man of greatness +of mind, one that abhors those things that are mean and sordid, and not +capable of a compliance with them; one that is of a public spirit, and not +of a private, narrow disposition; a man of honor, and not a man of mean +artifice and clandestine management for filthy lucre, and one that abhors +trifling and impertinence, or to waste away his time, that should be spent +in the service of God, his king, or his country, in vain amusements and +diversions and in the pursuit of the gratifications of sensual appetites; +as God charges the rulers in Israel, that pretended to be their great and +mighty men, with being mighty to drink wine and men of strength to mingle +strong drink. There don't seem to be any reference to their being men of +strong heads and able to bear a great deal of strong drink, as some have +supposed. There is a severe sarcasm in the words; for the prophet is +speaking of the great men, princes and judges in Israel (as appears by the +verse next following), which should be mighty men, strong rods, men of +eminent qualifications, excelling in nobleness of spirit, of glorious +strength and fortitude of mind; but instead of that, they were mighty or +eminent for nothing but gluttony and drunkenness. + +3. When those that are in authority are endowed with much of _a spirit of +government_, this is another thing that entitles them to the denomination +of strong rods. When they not only are men of great understanding and +wisdom in affairs that appertain to government, but have also a peculiar +talent at using their knowledge and exerting themselves in this great and +important business, according to their great understanding in it; when +they are men of eminent fortitude and are not afraid of the faces of men, +are not afraid to do the part that properly belongs to them as rulers, +though they meet with great opposition, and the spirits of men are greatly +irritated by it; when they have a spirit of resolution and activity, so as +to keep the wheels of government in proper motion and to cause judgment +and justice to run down as a mighty stream; when they have not only a +great knowledge of government and the things that belong to it in the +theory, but it is, as it were, natural to them to apply the various powers +and faculties with which God has endowed them, and the knowledge they have +obtained by study and observation, to that business, so as to perform it +most advantageously and effectually. + +4. _Stability and firmness of integrity, fidelity and piety in the +exercise of authority_ is another thing that greatly contributes to, and +is very essential in, the character of a strong rod. + +When he that is in authority is not only a man of strong reason and great +discerning to know what is just, but is a man of strict integrity and +righteousness, is firm and immovable in the execution of justice and +judgment; and when he is not only a man of great ability to bear down vice +and immorality, but has a disposition agreeable to such ability; is one +that has a strong aversion to wickedness and is disposed to use the power +God has put into his hands to suppress it; and is one that not only +opposes vice by his authority, but by his example; when he is one of +inflexible fidelity, will be faithful to God whose minister he is to his +people for good, is immovable in his regard to his supreme authority, his +commands and his glory, and will be faithful to his king and country; will +not be induced by the many temptations that attend the business of men in +public authority basely to betray his trust; will not consent to do what +he thinks not to be for the public good for his own gain or advancement, +or any private interest; is one that is well principled, and is firm in +acting agreeably to his principles, and will not be prevailed with to do +otherwise through fear or favor, to follow a multitude, or to maintain his +interest in any on whom he depends for the honor or profit of his place, +whether it be prince or people; and is also one of that strength of mind, +whereby he rules his own spirit,--these things do very eminently +contribute to a ruler's title to the denomination of a _strong rod_. + +5. And lastly, it also contributes to the strength of a man in authority +by which he may be denominated a _strong rod_, when he is in _such +circumstances as give him advantage_ for the exercise of his strength for +the public good; as his being a person of honorable descent, of a +distinguished education, his being a man of estate, one that is advanced +in years, one that has long been in authority, so that it is become, as it +were, natural for the people to pay him deference, to reverence him, to be +influenced and governed by him and submit to his authority; his being +extensively known and much honored and regarded abroad; his being one of a +good presence, majesty of countenance, decency of behavior, becoming one +in authority; of forcible speech, &c. These things add to his strength and +increase his ability and advantage to serve his generation in the place of +a ruler, and therefore in some respect serve to render him one that is the +more fitly and eminently called a _strong rod_. + +I now proceed, + +II. To show that when such strong rods are broken and withered by death, +'tis an awful judgment of God on the people that are deprived of them and +worthy of great lamentation. + +And that on two accounts: + +1. By reason of the many _positive benefits_ and blessings to a people +that such rulers are the instruments of. + +Almost all the prosperity of a public society and civil community does, +under God, depend on their rulers. They are like the main springs or +wheels in a machine that keep every part in their due motion, and are in +the body politic, as the vitals in the body natural, and as the pillars +and foundation in a building. Civil rulers are called "the foundations of +the earth," Psalm lxxxii. 5, and xi. 3. + +The prosperity of a people depends more on their rulers than is commonly +imagined. As they have the public society under their care and power, so +they have advantage to promote the public interest every way; and if they +are such rulers as have been spoken of, they are some of the greatest +blessings to the public. Their influence has a tendency to promote their +wealth and cause their temporal possessions and blessings to abound: and +to promote virtue amongst them, and so to unite them one to another in +peace and mutual benevolence, and make them happy in society, each one the +instrument of his neighbor's quietness, comfort and prosperity; and by +these means to advance their reputation and honor in the world; and which +is much more, to promote their spiritual and eternal happiness. Therefore, +the wise man says, Eccles. x. 17, "Blessed art thou, O land, when thy king +is the son of nobles." + +We have a remarkable instance and evidence of the happy and great +influence of such a strong rod as has been described to promote the +universal prosperity of a people in the history of the reign of Solomon, +though many of the people were uneasy under his government, and thought +him too rigorous in his administration (see 1 Kings xii. 4). "Judah and +Israel dwelt safely, every man under his vine and under his fig-tree, from +Dan even to Beersheba, all the days of Solomon," 1 Kings iv. 25. "And he +made silver to be among them as stones for abundance," chap x. 27. "And +Judah and Israel were many, eating and drinking and making merry," [chap. +iv. 20]. The queen of Sheba admired and was greatly affected with the +happiness of the people under the government of such a strong rod: 1 Kings +x. 8, 9, says she, "Happy are thy men, happy are these thy servants which +stand continually before thee, and that hear thy wisdom. Blessed be the +Lord thy God which delighted in thee, to set thee on the throne of Israel; +because the Lord loved Israel forever, therefore made he thee king, to do +judgment and justice." + +The flourishing state of the kingdom of Judah, while they had strong rods +for the sceptres of them that bare rule, is taken notice of in our +context: "Her stature was exalted among the thick branches, and she +appeared in her height with the multitude of her branches." + +Such rulers are eminently the ministers of God to his people for good: +they are great gifts of the Most High to a people and blessed tokens of +his favor and vehicles of his goodness to them, and therein images of his +own Son, the grand medium of all God's goodness to fallen mankind: and +therefore, all of them are called _sons of the Most High_. All civil +rulers, if they are, as they ought to be, such strong rods as have been +described, will be like the Son of the Most High, vehicles of good to +mankind, and like him, will be as the light of the morning when the sun +riseth, even a morning without clouds, as the tender grass springeth out +of the earth, by clear shining after rain. And therefore, when a people +are bereaved of them, they sustain an unspeakable loss and are the +subjects of a judgment of God that is greatly to be lamented. + +2. On account of the _great calamities_ such rulers are _a defence from_. +Innumerable are the grievous and fatal calamities which public societies +are exposed to in this evil world, which they can have no defence from +without order and authority. If a people are without government, they are +like a city broken down and without walls, encompassed on every side by +enemies and become unavoidably subject to all manner of confusion and +misery. + +Government is necessary to _defend communities from miseries from within +themselves_; from the prevalence of intestine discord, mutual injustice +and violence; the members of the society continually making a prey one of +another, without any defence one from another. Rulers are the heads of +union in public societies, that hold the parts together; without which +nothing else is to be expected than that the members of the society will +be continually divided against themselves, every one acting the part of an +enemy to his neighbor, every one's hand against every man and every man's +hand against him; going on in remediless and endless broils and jarring +till the society be utterly dissolved and broken in pieces and life +itself, in the neighborhood of our fellow creatures, becomes miserable and +intolerable. + +We may see the need of government in societies by what is visible in +families, those lesser societies of which all public societies are +constituted. How miserable would these little societies be, if all were +left to themselves, without any authority or superiority in one above +another or any head of union and influence among them? We may be convinced +by what we see of the lamentable consequences of the want of a proper +exercise of authority and maintenance of government in families that yet +are not absolutely without all authority. No less need is there of +government in public societies, but much more, as they are larger. A very +few may possibly, without any government, act by concert, so as to concur +in what shall be for the welfare of the whole; but this is not to be +expected among a multitude, constituted of many thousands, of a great +variety of tempers, and different interests. + +As government is absolutely necessary, so there is a necessity of _strong +rods_ in order to it: the business being such as requires persons so +qualified: no other being sufficient for, or well capable of the +government of, public societies: and therefore, those public societies are +miserable that have not such strong rods for sceptres to rule: Eccles. x. +16, "Woe to thee, O land, when thy king is a child." + +As government, and strong rods for the exercise of it, are necessary to +preserve public societies from dreadful and fatal calamities arising from +among themselves; so no less requisite are they to _defend the community +from foreign enemies_. As they are like the pillars of a building, so they +are also like the walls and bulwarks of a city: they are under God the +main strength of a people in a time of war and the chief instruments of +their preservation, safety and rest. This is signified in a very lively +manner in the words that are used by the Jewish community in her +Lamentations to express the expectations she had from her princes: Lam. +iv. 29, "The breath of our nostrils, the anointed of the Lord, was taken +in their pits, of whom we said, Under his shadow we shall live among the +heathen." In this respect also such strong rods are sons of the Most High +and images or resemblances of the Son of God, viz., as they are their +saviours from their enemies; as the judges that God raised up of old in +Israel are called, Nehem. ix. 27: "Therefore thou deliveredst them into +the hand of their enemies, who vexed them: and in the time of their +trouble, when they cried unto thee, thou heardest them from heaven; and +according to thy manifold mercies thou gavest them saviours, who saved +them out of the hand of their enemies." + +Thus both the prosperity and safety of a people under God, depends on such +rulers as are _strong rods_. While they enjoy such blessings, they are +wont to be like a vine planted in a fruitful soil, with her stature +exalted among the thick branches, appearing in her height with the +multitude of her branches; but when they have no strong rod to be a +sceptre to rule, they are like a vine planted in a wilderness that is +exposed to be plucked up and cast down to the ground, to have her fruit +dried up with the east wind, and to have fire coming out of her own +branches to devour her fruit. + +On these accounts, when a people's strong rods are broken and withered, +'tis an awful judgment of God on that people, and worthy of great +lamentation: as when King Josiah (who was doubtless one of the strong rods +referred to in the text) was dead, the people made great lamentation for +him, 2 Chron. xxxv. 24, 25: "And they brought him to Jerusalem, and he +died, and was buried in one of the sepulchres of his fathers. And all +Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: +and all the singing men and the singing women spake of Josiah in their +lamentations to this day, and made them an ordinance in Israel: and, +behold, they are written in the Lamentations." + + +APPLICATION + +I come now to apply these things to our own case, under the late awful +frown of divine Providence upon us in removing by death that honorable +person in public rule and authority, an inhabitant of this town and +belonging to this congregation and church, who died at Boston the last +Lord's day. + +He was eminently a _strong rod_ in the forementioned respects. As to his +natural abilities, strength of reason, greatness and clearness of +discerning and depth of penetration, he was one of the first rank: it may +be doubted whether he has left his superior in these respects in these +parts of the world. He was a man of a truly great genius, and his genius +was peculiarly fitted for the understanding and managing of public +affairs. + +And as his natural capacity was great, so was the knowledge that he had +acquired, his understanding being greatly improved by close application of +mind to those things he was called to be concerned in, and by a very exact +observation of them and long experience in them. He had indeed a great +insight into the nature of public societies, the mysteries of government +and the affairs of peace and war: he had a discerning that very few have +of the things wherein the public weal consists, and what those things are +that do expose public societies, and of the proper means to avoid the +latter and promote the former. He was quick in his discerning, in that in +most cases, especially such as belonged to his proper business, he at +first sight would see further than most men when they had done their best; +but yet he had a wonderful faculty of improving his own thoughts by +meditation, and carrying his views a greater and greater length by long +and close application of mind. He had an extraordinary ability to +distinguish right and wrong in the midst of intricacies and circumstances +that tended to perplex and darken the case: he was able to weigh things, +as it were, in a balance, and to distinguish those things that were solid +and weighty from those that had only a fair show without substance, which +he evidently discovered in his accurate, clear and plain way of stating +and committing causes to a jury, from the bench, as by others hath been +observed. He wonderfully distinguished truth from falsehood, and the most +labored cases seemed always to lie clear in his mind, his ideas properly +ranged--and he had a talent of communicating them to every one's +understanding, beyond almost any one; and if any were misguided, it was +not because truth and falsehood, right and wrong, were not well +distinguished. + +He was probably one of the ablest politicians that ever New England bred: +he had a very uncommon insight into human nature, and a marvellous ability +to penetrate into the particular tempers and dispositions of such as he +had to deal with, and to discern the fittest way of treating them, so as +most effectually to influence them to any good and wise purpose. + +And never perhaps was there a person that had a more extensive and +thorough knowledge of the state of this land and its public affairs, and +of persons that were jointly concerned in them: he knew this people and +their circumstances, and what their circumstances required: he discerned +the diseases of this body, and what were the proper remedies, as an able +and masterly physician. He had a great acquaintance with the neighboring +colonies, and also the neighbor nations on this continent, with whom we +are concerned in our public affairs: he had a far greater knowledge than +any other person in the land of the several nations of Indians in these +northern parts of America, their tempers, manners and the proper way of +treating them, and was more extensively known by them than any other +person in the country: and no other person in authority in this province +had such an acquaintance with the people and country of Canada, the land +of our enemies, as he. + +He was exceeding far from a disposition and forwardness to intermeddle +with other people's business; but as to what belonged to the offices he +sustained and the important affairs that he had the care of, he had a +great understanding of what belonged to them. I have often been surprised +at the length of his reach, and what I have seen of his ability to foresee +and determine the consequences of things, even at a great distance, and +quite beyond the sight of other men. He was not wavering and unsteady in +his opinion: his manner was never to pass a judgment rashly, but was wont +first thoroughly to deliberate and weigh an affair; and in this, +notwithstanding his great abilities, he was glad to improve [by] the help +of conversation and discourse with others, and often spake of the great +advantage he found by it; but when, on mature consideration, he had +settled his judgment, he was not easily turned from it by false colors and +plausible pretences and appearances. + +And besides his knowledge of things belonging to his particular calling as +a ruler, he had also a great degree of understanding in things belonging +to his general calling as a Christian. He was no inconsiderable divine. He +was a wise casuist, as I know by the great help I have found from time to +time by his judgment and advice in cases of conscience wherein I have +consulted him: and indeed I scarce knew the divine that I ever found more +able to help and enlighten the mind in such cases than he. And he had no +small degree of knowledge in things pertaining to experimental religion; +but was wont to discourse on such subjects, not only with accurate +doctrinal distinctions, but as one intimately and feelingly acquainted +with these things. + +He was not only great in speculative knowledge, but his knowledge was +practical; such as tended to a wise conduct in the affairs, business and +duties of life; so as properly to have the denomination of wisdom, and so +as properly and eminently to invest him with the character of a wise man. +And he was not only eminently wise and prudent in his own conduct, but was +one of the ablest and wisest counsellors of others in any difficult +affair. + +The greatness and honorableness of his disposition was answerable to the +largeness of his understanding. He was naturally of a great mind. In this +respect he was truly the _son of nobles_. He greatly abhorred things which +were mean and sordid, and seemed to be incapable of a compliance with +them. How far was he from trifling and impertinence in his conversation! +How far from a busy, meddling disposition! How far from any sly and +clandestine management to fill his pockets with what was fraudulently +withheld or violently squeezed from the laborer, soldier or inferior +officer! How far from taking advantage from his commission or authority or +any superior power he had in his hands, or the ignorance, dependence or +necessities of others, to add to his own gains with what property belonged +to them, and with what they might justly expect as a proper reward for any +of their services! How far was he from secretly taking bribes offered to +induce him to favor any man in his cause, or by his power or interest to +promote his being advanced to any place of public trust, honor or profit! +How greatly did he abhor lying and prevaricating! And how immovably +steadfast was he to exact truth! His hatred of those things that were mean +and sordid was so apparent and well known, that it was evident that men +dreaded to appear in any thing of that nature in his presence. + +He was a man remarkably of a public spirit, a true lover of his country +and greatly abhorred the sacrificing the public welfare to private +interest. + +He was very eminently endowed with a spirit of government. The God of +nature seemed to have formed him for government, as though he had been +made on purpose, and cast into a mould by which he should be every way +fitted for the business of a man in public authority. Such a behavior and +conduct was natural to him as tended to maintain his authority and possess +others with awe and reverence, and to enforce and render effectual what he +said and did in the exercise of his authority. He did not _bear the sword +in vain_: he was truly a _terror to evil doers_. What I saw in him often +put me in mind of that saying of the wise man, Prov. xx. 8, "The king that +sitteth on the throne of judgment scattereth away all evil with his eyes." +He was one that was not afraid of the faces of men; and every one knew +that it was in vain to attempt to deter him from doing what, on mature +consideration, he had determined he ought to do. Every thing in him was +great and becoming a man in his public station. Perhaps never was there a +man that appeared in New England to whom the denomination of a _great man_ +did more properly belong. + +But though he was one that was great among men, exalted above others in +abilities and greatness of mind and in place of rule, and feared not the +faces of men, yet he feared God. He was strictly conscientious in his +conduct, both in public and private. I never knew the man that seemed more +steadfastly and immovably to act by principle and according to rules and +maxims, established and settled in his mind by the dictates of his +judgment and conscience. He was a man of strict justice and fidelity. +Faithfulness was eminently his character. Some of his greatest opponents +that have been of the contrary party to him in public affairs, yet have +openly acknowledged this of him, that he was a faithful man. He was +remarkably faithful in his public trusts: he would not basely betray his +trust, from fear or favor. It was in vain to expect it, however men might +oppose him or neglect him, and how great soever they were. Nor would he +neglect the public interest, wherein committed to him, for the sake of his +own ease, but diligently and laboriously watched and labored for it night +and day. And he was faithful in private affairs as well as public: he was +a most faithful friend, faithful to any one that in any case asked his +counsel; and his fidelity might be depended on in whatever affair he +undertook for any of his neighbors. + +He was a noted instance of the virtue of temperance, unalterable in it, in +all places, in all companies, and in the midst of all temptations. + +Though he was a man of a great spirit, yet he had a remarkable government +of his spirit; and excelled in the government of his tongue. In the midst +of all provocations he met with, among the multitudes he had to deal with, +and the great multiplicity of perplexing affairs in which he was +concerned, and all the opposition and reproaches he was at any time the +subject of; yet what was there that ever proceeded out of his mouth that +his enemies could lay hold of? No profane language, no vain, rash, +unseemly and unchristian speeches. If at any time he expressed himself +with great warmth and vigor, it seemed to be from principle and +determination of his judgment, rather than from passion. When he expressed +himself strongly and with vehemence, those that were acquainted with him, +and well observed him from time to time, might evidently see it was done +in consequence of thought and judgment, weighing the circumstances and +consequences of things. + +The calmness and steadiness of his behavior in private, particularly in +his family, appeared remarkable and exemplary to those who had most +opportunity to observe it. + +He was thoroughly established in those religious principles and doctrines +of the first fathers of New England, usually called the _doctrines of +grace_, and had a great detestation of the opposite errors of the present +fashionable divinity, as very contrary to the word of God and the +experience of every true Christian. And as he was a friend to truth, so he +was a friend to vital piety and the power of godliness, and ever +countenanced and favored it on all occasions. + +He abhorred profaneness, and was a person of a serious and decent spirit, +and ever treated sacred things with reverence. He was exemplary for his +decent attendance on the public worship of God. Who ever saw him +irreverently and indecently lolling and laying down his head to sleep, or +gazing and staring about the meeting-house in time of divine service? And +as he was able (as was before observed) to discourse very understandingly +of experimental religion, so to some persons with whom he was very +intimate, he gave intimations sufficiently plain, while conversing of +these things, that they were matters of his own experience. And some +serious persons in civil authority that have ordinarily differed from him +in matters of government, yet, on some occasional close conversation with +him on things of religion, have manifested a high opinion of him as to +real experimental piety. + +As he was known to be a serious person, and an enemy to a profane or vain +conversation, so he was feared on that account by great and small. When he +was in the room, only his presence was sufficient to maintain decency; +though many were there that were accounted gentlemen and great men, who +otherwise were disposed to take a much greater freedom in their talk and +behavior than they dared to do in his presence. + +He was not unmindful of death, nor insensible of his own frailty, nor did +death come unexpected to him. For some years past he has spoken much to +some persons of dying and going into the eternal world, signifying that he +did not expect to continue long here. + +Added to all these things that have been mentioned to render him eminently +a _strong rod_, he was attended with many circumstances which tended to +give him advantage for the exerting of his strength for the public good. +He was honorably descended, was a man of considerable substance, had been +long in authority, was extensively known and honored abroad, was high in +the esteem of the many tribes of Indians in the neighborhood of the +British colonies, and so had great influence upon them above any other man +in New England; God had endowed him with a comely presence and majesty of +countenance, becoming the great qualities of his mind and the place in +which God had set him. + +In the exercise of these qualities and endowments, under these advantages, +he has been, as it were, a father to this part of the land, on whom the +whole county had, under God, its dependence in all its public affairs, and +especially since the beginning of the present war.° How much the weight of +all the warlike concerns of the county (which above any part of the land +lies exposed to the enemy) has lain on his shoulders, and how he has been +the spring of all motion and the doer of every thing that has been done, +and how wisely and faithfully he has conducted these affairs, I need not +inform this congregation. You well know that he took care of the county as +a father of a family of children, not neglecting men's lives and making +light of their blood; but with great diligence, vigilance and prudence +applying himself continually to the proper means of our safety and +welfare. And especially has this his native town, where he has dwelt from +his infancy, reaped the benefit of his happy influence: his wisdom has +been, under God, very much our guide, and his authority our support and +strength, and he has been a great honor to Northampton and ornament to our +church. + +He continued in full capacity of usefulness while he lived; he was indeed +considerably advanced in years, but his powers of mind were not sensibly +abated, and his strength of body was not so impaired but that he was able +to go long journeys, in extreme heat and cold, and in a short time. + +But now this "strong rod is broken and withered," and surely the judgment +of God therein is very awful, and the dispensation that which may well be +for a lamentation. Probably we shall be more sensible of the worth and +importance of such a strong rod by the want of it. The awful voice of God +in this providence is worthy to be attended to by this whole province, and +especially by the people of this county, but in a more peculiar manner by +us of this town. We have now this testimony of the divine displeasure +added to all the other dark clouds God has lately brought over us, and his +awful frowns upon us. 'Tis a dispensation, on many accounts, greatly +calling for our humiliation and fear before God; an awful manifestation of +his supreme, universal and absolute dominion, calling us to adore the +divine sovereignty and tremble at the presence of this great God. And it +is a lively instance of human frailty and mortality. We see how that none +are out of the reach of death, that no greatness, no authority, no wisdom +and sagacity, no honorableness of person or station, no degree of +valuableness and importance exempts from the stroke of death. This is +therefore a loud and solemn warning to all sorts to prepare for their +departure hence. + +And the memory of this person who is now gone, who was made so great a +blessing while he lived, should engage us to show respect and kindness to +his family. This we should do both out of respect to him and to his +father, your former eminent pastor, who in his day was, in a remarkable +manner, a father to this part of the land in spirituals, and especially to +this town, as this his son has been in temporals.--God greatly resented +it, when the children of Israel did not show kindness to the house of +Jerubbaal that had been made an instrument of so much good to them: Judges +viii. 35, "Neither showed they kindness to the house of Jerrubbaal, +according to all the good which he had showed unto Israel." + + + + +VII + +A FAREWELL SERMON° + +2 COR. i. 14.--As also you have acknowledged us in part, that we are your +rejoicing, even as ye also are ours in the day of the Lord Jesus. + + +The apostle, in the preceding part of the chapter, declares what great +troubles he met with in the course of his ministry. In the text and two +foregoing verses, he declares what were his comforts and supports under +the troubles he met with. There are four things in particular. + +1. That he had approved himself to his own conscience, verse 12: "For our +own rejoicing is this, the testimony of our conscience, that in simplicity +and godly sincerity, not with fleshly wisdom, but by the grace of God, we +have had our conversation in the world, and more abundantly to you-ward." + +2. Another thing he speaks of as matter of comfort is, that as he had +approved himself to his own conscience, so he had also to the consciences +of his hearers, the Corinthians, whom he now wrote to, and that they +should approve of him at the day of judgment. + +3. The hope he had of seeing the blessed fruit of his labors and +sufferings in the ministry, in their happiness and glory, in that great +day of accounts. + +4. That, in his ministry among the Corinthians, he had approved himself to +his Judge, who would approve and reward his faithfulness in that day. + +These three last particulars are signified in my text and the preceding +verse; and, indeed, all the four are implied in the text. 'Tis implied +that the Corinthians had acknowledged him as their spiritual father and +as one that had been faithful among them, and as the means of their future +joy and glory at the day of judgment, and one whom they should then see, +and have a joyful meeting with as such. 'Tis implied, that the apostle +expected at that time to have a joyful meeting with them before the Judge, +and with joy to behold their glory, as the fruit of his labors; and so +they would be his rejoicing. 'Tis implied also that he then expected to be +approved of the great Judge, when he and they should meet together before +him; and that he would then acknowledge his fidelity, and that this had +been the means of their glory; and that thus he would, as it were, give +them to him as his crown of rejoicing. But this the apostle could not hope +for, unless he had the testimony of his own conscience in his favor. And +therefore the words do imply, in the strongest manner, that he had +approved himself to his own conscience. + +There is one thing implied in each of these particulars, and in every part +of the text, which is that point I shall make the subject of my present +discourse, viz.: + + +DOCT[RINE] + +_Ministers, and the people that are under their care, must meet one +another before Christ's tribunal at the day of judgment._ + +Ministers, and the people that have been under their care, must be parted +in this world, how well soever they have been united: if they are not +separated before, they must be parted by death; and they may be separated +while life is continued. We live in a world of change, where nothing is +certain or stable; and where a little time, a few revolutions of the sun +bring to pass strange things, surprising alterations, in particular +persons, in families, in towns and churches, in countries and nations. It +often happens, that those who seem most united, in a little time are most +disunited, and at the greatest distance. Thus ministers and people, +between whom there has been the greatest mutual regard and strictest +union, may not only differ in their judgments, and be alienated in +affection, but one may rend from the other, and all relation between them +be dissolved; the minister may be removed to a distant place, and they may +never have any more to do with one another in this world. But if it be so, +there is one meeting more that they must have, and that is in the last +great day of accounts. + +Here I would show, + +I. In what manner ministers, and the people who have been under their +care, shall meet one another at the day of judgment. + +II. For what purposes. + +III. For what reasons God has so ordered it, that ministers and their +people shall then meet together in such a manner, and for such purposes. + +I. I would show, in some particulars, in what manner ministers, and the +people who have been under their care, shall meet one another at the day +of judgment. Concerning this I would observe two things in general. + +1. That they shall not then meet only as all mankind must then meet, but +there will be something peculiar in the manner of their meeting. + +2. That their meeting together at that time shall be very different from +what used to be in the house of God in this world. + +1. They shall not meet at that day as all the world must then meet +together. I would observe a difference in two things. + +(1) As to a clear actual view, and distinct knowledge and notice of each +other. + +Although the whole world will be then present, all mankind of all +generations gathered in one vast assembly, with all of the angelic nature, +both elect and fallen angels; yet we need not suppose that every one will +have a distinct and particular knowledge of each individual of the whole +assembled multitude, which will undoubtedly consist of many millions of +millions. Though 'tis probable that men's capacities will be much greater +than in the present state, yet they will not be infinite; though their +understanding and comprehension will be vastly extended, yet men will not +be deified. There will probably be a very enlarged view that particular +persons will have of various parts and members of that vast assembly, and +so of the proceedings of that great day; but yet it must needs be, that +according to the nature of finite minds, some persons and some things at +that day shall fall more under the notice of particular persons than +others; and this (as we may well suppose) according as they shall have a +nearer concern with some than others, in the transactions of the day. +There will be special reason why those who have had special concerns +together in this world, in their state of probation, and whose mutual +affairs will be then to be tried and judged, should especially be set in +one another's view. Thus we may suppose that rulers and subjects, earthly +judges and those whom they have judged, neighbors who have had mutual +converse, dealings and contests, heads of families and their children and +servants, shall then meet, and in a peculiar distinction be set together. +And especially will it be thus with ministers and their people. 'Tis +evident by the text that these shall be in each other's view, shall +distinctly know each other, and shall have particular notice one of +another at that time. + +(2) They shall meet together, as having a special concern one with another +in the great transactions of that day. + +Although they shall meet the whole world at that time, yet they will not +have any immediate and particular concern with all. Yea, the far greater +part of those who shall then be gathered together, will be such as they +have had no intercourse with in their state of probation, and so will have +no mutual concerns to be judged of. But as to ministers, and the people +that have been under their care, they will be such as have had much +immediate concern one with another, in matters of the greatest moment, +that ever mankind have to do one with another in. Therefore they +especially must meet and be brought together before the judge, as having +special concern one with another in the design and business of that great +day of accounts. + +Thus their meeting, as to the manner of it, will be diverse from the +meeting of mankind in general. + +2. Their meeting at the day of judgment will be very diverse from their +meetings one with another in this world. + +Ministers and their people, while their relation continues, often meet +together in this world. They are wont to meet from Sabbath to Sabbath, and +at other times, for the public worship of God, and administration of +ordinances, and the solemn services of God's house. And besides these +meetings, they have also occasions to meet for the determining and +managing their ecclesiastical affairs, for the exercise of church +discipline, and the settling and adjusting those things which concern the +purity and good order of public administrations. But their meeting at the +day of judgment will be exceeding diverse, in its manner and circumstance, +from any such meetings and interviews as they have one with another in the +present state. I would observe how, in a few particulars. + +(1) Now they meet together in a preparatory mutable state, but then in an +unchangeable state. + +Now sinners in the congregation meet their minister in a state wherein +they are capable of a saving change, capable of being turned, through +God's blessing on the ministrations and labors of their pastor, from the +power of Satan unto God; and being brought out of a state of guilt, +condemnation and wrath, to a state of peace and favor with God, to the +enjoyment of the privileges of his children, and a title to their eternal +inheritance. And saints now meet their minister with great remains of +corruption, and sometimes under great spiritual difficulties and +affliction: and therefore are yet the proper subjects of means of an happy +alteration of their state, consisting in a greater freedom from these +things, which they have reason to hope for in the way of an attendance on +ordinances, and of which God is pleased commonly to make his ministers the +instruments. And ministers and their people now meet in order to the +bringing to pass such happy changes; they are the great benefits sought in +their solemn meetings in this world. + +But when they shall meet together at the day of judgment, it will be far +otherwise. They will not then meet in order to the use of means for the +bringing to effect any such changes; for they will all meet in an +unchangeable state. Sinners will be in an unchangeable state: they who +then shall be under the guilt and power of sin, and have the wrath of God +abiding on them, shall be beyond all remedy or possibility of change, and +shall meet their ministers without any hopes of relief or remedy, or +getting any good by their means. And as for the saints, they will be +already perfectly delivered from all their before remaining corruption, +temptation, and calamities of every kind, and set forever out of their +reach; and no deliverance, no happy alteration, will remain to be +accomplished in the way of the use of means of grace, under the +administrations of ministers. It will then be pronounced, "He that is +unjust, let him be unjust still; and he that is filthy, let him be filthy +still; and he that is righteous, let him be righteous still; and he that +is holy, let him be holy still." + +(2) Then they shall meet together in a state of clear, certain and +infallible light. + +Ministers are set as guides and teachers, and are represented in Scripture +as lights set up in the churches; and in the present state meet their +people from time to time in order to instruct and enlighten them, to +correct their mistakes, and to be a voice behind them, when they turn +aside to the right hand or to the left, saying, "This is the way, walk in +it;" to evince and confirm the truth by exhibiting the proper evidences of +it, and to refute errors and corrupt opinions, to convince the erroneous +and establish the doubting. But when Christ shall come to judgment, every +error and false opinion shall be detected; all deceit and illusion shall +vanish away before the light of that day, as the darkness of the night +vanishes at the appearance of the rising sun; and every doctrine of the +word of God shall then appear in full evidence, and none shall remain +unconvinced; all shall know the truth with the greatest certainty, and +there shall be no mistakes to rectify. + +Now ministers and their people may disagree in their judgments concerning +some matters of religion, and may sometimes meet to confer together +concerning those things wherein they differ, and to hear the reasons that +may be offered on one side and the other; and all may be ineffectual as to +any conviction of the truth: they may meet and part again, no more agreed +than before; and that side which was in the wrong may remain so still; +sometimes the meetings of ministers with their people in such a case of +disagreeing sentiments are attended with unhappy debate and controversy, +managed with much prejudice and want of candor; not tending to light and +conviction, but rather to confirm and increase darkness, and establish +opposition to the truth and alienation of affection one from another. But +when they shall hereafter meet together, at the day of judgment, before +the tribunal of the great Judge, the mind and will of Christ will be made +known; and there shall no longer be any debate or difference of opinions; +the evidence of the truth shall appear beyond all dispute, and all +controversies shall be finally and forever decided. + +Now ministers meet their people in order to enlighten and awaken the +consciences of sinners: setting before them the great evil and danger of +sin, the strictness of God's law, their own wickedness of heart and +practice, the great guilt they are under, the wrath that abides upon them, +and their impotence, blindness, poverty, and helpless and undone +condition: but all is often in vain; they remain still, notwithstanding +all their ministers can say, stupid and unawakened, and their consciences +unconvinced. But it will not be so at their last meeting at the day of +judgment; sinners, when they shall meet their minister before their great +Judge, will not meet him with a stupid conscience: they will then be fully +convinced of the truth of those things which they formerly heard from him, +concerning the greatness and terrible majesty of God, his holiness, and +hatred of sin, and his awful justice in punishing it, the strictness of +his law, and the dreadfulness and truth of his threatenings, and their own +unspeakable guilt and misery: and they shall never more be insensible of +these things: the eyes of conscience will now be fully enlightened, and +never shall be blinded again: the mouth of conscience shall now be opened, +and never shall be shut any more. + +Now ministers meet with their people, in public and private, in order to +enlighten them concerning the state of their souls; to open and apply the +rules of God's word to them, in order to their searching their own hearts, +and discerning the state that they are in. But now ministers have no +infallible discerning of the state of the souls of their own people; and +the most skilful of them are liable to mistakes, and often are mistaken in +things of this nature. Nor are the people able certainly to know the state +of their minister, or one another's state; very often those pass among +them for saints, and it may be eminent saints, that are grand hypocrites; +and on the other hand, those are sometimes censured, or hardly received +into their charity, that are indeed some of God's jewels. And nothing is +more common than for men to be mistaken concerning their own state: many +that are abominable to God, and the children of his wrath, think highly +of themselves, as his precious saints and dear children. Yea, there is +reason to think that often some that are most bold in their confidence of +their safe and happy state, and think themselves not only true saints, but +the most eminent saints in the congregation, are in a peculiar manner a +smoke in God's nose. And thus it undoubtedly often is in those +congregations where the word of God is most faithfully dispensed, +notwithstanding all that ministers can say in their clearest explications +and most searching applications of the doctrines and rules of God's word +to the souls of their hearers, in their meetings one with another. But in +the day of judgment they shall have another sort of meeting; then the +secrets of every heart shall be made manifest, and every man's state shall +be perfectly known: 1 Cor. iv. 5, "Therefore, judge nothing before the +time, until the Lord come, who will both bring to light the hidden things +of darkness, and will make manifest the counsels of the hearts: and then +shall every man have praise of God." Then none shall be deceived +concerning his own state, nor shall be any more in doubt about it. There +shall be an eternal end to all the ill conceit and vain hopes of deluded +hypocrites, and all the doubts and fears of sincere Christians. And then +shall all know the state of one another's souls: the people shall know +whether their minister has been sincere and faithful, and the ministers +shall know the state of every one of their people, and to whom the word +and ordinances of God have been a savor of life unto life, and to whom a +savor of death unto death. + +Now in this present state it often happens that when ministers and people +meet together to debate and manage their ecclesiastical affairs, +especially in a state of controversy, they are ready to judge and censure +one another with regard to each other's views and designs, and the +principles and ends that each is influenced by; and are greatly mistaken +in their judgment, and wrong one another with regard to each other's views +and designs and the principles and ends that each is influenced by, and +are greatly mistaken in their judgment, and wrong one another in their +censures. But at that future meeting, things will be set in a true and +perfect light, and the principles and aims that every one has acted from +shall be certainly known; and there will be an end to all errors of this +kind, and all unrighteous censures. + +(3) In this world, ministers and their people often meet together to hear +of and wait upon an unseen Lord; but at the day of judgment they shall +meet in his most immediate and visible presence. + +Ministers, who now often meet their people to preach to 'em the King +eternal, immortal, and invisible, to convince 'em that there is a God, and +declare to 'em what manner of being he is, and to convince 'em that he +governs and will judge the world, and that there is a future state of +rewards and punishments, and to preach to 'em a Christ in heaven and at +the right hand of God in an unseen world, shall then meet their people in +the most immediate sensible presence of this great God, Saviour and Judge, +appearing in the most plain, visible and open manner, with great glory, +with all his holy angels, before them and the whole world. They shall not +meet them to hear about an absent Christ, an unseen Lord and future Judge; +but to appear before that Judge, and as being set together in the presence +of that supreme Lord, in his immense glory and awful majesty, whom they +have heard so often of in their meetings together on earth. + +(4) The meeting, at the last day, of ministers, and the people that have +been under their care, will not be attended by any one with a careless, +heedless heart. + +With such an heart are their meetings often attended in this world by many +persons, having little regard to him whom they pretend unitedly to adore +in the solemn duties of his public worship, taking little heed to their +own thoughts or frame of their minds, not attending to the business they +are engaged in, or considering the end for which they are come together. +But the meeting at that great day will be very different: there will not +be one careless heart, no sleeping, no wandering of mind from the great +concern of the meeting, no inattentiveness to the business of the day, no +regardlessness of the presence they are in, or of those great things which +they shall hear from Christ at that meeting, or that they formerly heard +from him and of him by their ministers, in their meeting in a state of +trial, or which they shall now hear their ministers declaring concerning +them before their judge. + +Having observed these things concerning the manner and circumstances of +this future meeting of ministers and the people that have been under their +care, before the tribunal of Christ at the day of judgment, I now proceed, + +II. To observe to what purposes they shall then meet. + +1. To give an account, before the great Judge, of their behavior one to +another in the relation they stood in to each other in this world. + +Ministers are sent forth by Christ to their people on his business, are +his servants and messengers; and, when they have finished their service, +they must return to their master to give him an account of what they have +done, and of the entertainment they have had in performing their ministry. +Thus we find, in Luke xiv. 16-21, that when the servant who was sent forth +to call the guests to the great supper had done his errand, and finished +his appointed service, he returned to his master, and gave him an account +of what he had done, and of the entertainment he had received. And when +the master, being angry, sent his servant to others, he returns again, and +gives his master an account of his conduct and success. So we read, in +Heb. xiii. 17, of ministers being rulers in the house of God, "that watch +for souls, as those that must give account." And we see by the +forementioned Luke xiv., that ministers must give an account to their +master, not only of their own behavior in the discharge of their office, +but also of their people's reception of them, and of the treatment they +have met with among them. + +And therefore, as they will be called to give an account of both, they +shall give an account at the great day of accounts in the presence of +their people; they and their people being both present before their Judge. + +Faithful ministers will then give an account with joy, concerning those +who have received them well and made a good improvement of their ministry; +and these will be given 'em, at that day, as their crown of rejoicing. +And, at the same time, they will give an account of the ill treatment of +such as have not well received them and their messages from Christ: they +will meet these, not as they used to do in this world, to counsel and warn +them, but to bear witness against them, and as their judges and assessors +with Christ, to condemn them. And on the other hand, the people will, at +that day, rise up in judgment against wicked and unfaithful ministers who +have sought their own temporal interest more than the good of the souls of +their flock. + +2. At that time ministers, and the people who have been under their care, +shall meet together before Christ, that he may judge between them, as to +any controversies which have subsisted between them in this world. + +So it very often comes to pass in this evil world, that great differences +and controversies arise between ministers and the people that are under +their pastoral care. Though they are under the greatest obligations to +live in peace, above persons in almost any relation whatever; and although +contests and dissensions between persons so related are the most unhappy +and terrible in their consequences, on many accounts, of any sort of +contentions; yet how frequent have such contentions been! Sometimes a +people contest with their ministers about their doctrine, sometimes about +their administrations and conduct, and sometimes about their maintenance; +and sometimes such contests continue a long time; and sometimes they are +decided in this world according to the prevailing interest of one party or +the other, rather than by the word of God and the reason of things; and +sometimes such controversies never have any proper determination in this +world. + +But at the day of judgment there will be a full, perfect and everlasting +decision of them. The infallible Judge, the infinite fountain of light, +truth and justice, will judge between the contending parties, and will +declare what is the truth, who is in the right, and what is agreeable to +his mind and will. And in order hereto the parties must stand together +before him at the last day; which will be the great day of finishing and +determining all controversies, rectifying all mistakes and abolishing all +unrighteous judgments, errors and confusions, which have before subsisted +in the world of mankind. + +3. Ministers, and the people that have been under their care, must meet +together at that time to receive an eternal sentence and retribution from +the judge, in the presence of each other, according to their behavior in +the relation they stood in one to another in the present state. + +The Judge will not only declare justice, but he will do justice between +ministers and their people. He will declare what is right between them, +approving him that has been just and faithful, and condemning the unjust; +and perfect truth and equity shall take place in the sentence which he +passes, in the rewards he bestows and the punishments which he inflicts. +There shall be a glorious reward to faithful ministers: to those who have +been successful: Dan. xii. 3, "And they that be wise shall shine as the +brightness of the firmament; and they that turn many to righteousness as +the stars forever and ever;" and also to those who have been faithful, and +yet not successful: Isa. xlix. 4, "Then I said, I have labored in vain, I +have spent my strength for nought: yet surely my judgment is with the +Lord, and my reward with my God." And those who have well received and +entertained them shall be gloriously rewarded: Matt. x. 40, 41, "He that +receiveth you receiveth me, and he that receiveth me receiveth him that +sent me. He that receiveth a prophet in the name of a prophet shall +receive a prophet's reward; and he that receiveth a righteous man in the +name of a righteous man shall receive a righteous man's reward." Such +people, and their faithful ministers, shall be each other's crown of +rejoicing: 1 Thess. ii. 19, 20, "For what is our hope, or joy, or crown of +rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his +coming? For ye are our glory and joy." And in the text, _We are your +rejoicing, as ye also are ours, in the day of the Lord Jesus_. But they +that evil entreat Christ's faithful ministers, especially in that wherein +they are faithful, shall be severely punished: Matt. x. 14, 15, "And +whosoever shall not receive you, nor hear your words, when ye depart out +of that house or city, shake off the dust of your feet. Verily I say unto +you, It shall be more tolerable for the sinners of Sodom and Gomorrah in +the day of judgment, than for that city." Deut. xxxiii. 8-11, "And of Levi +he said, Let thy Urim and thy Thummim be with thy holy one.... They shall +teach Jacob thy judgments, and Israel thy law.... Bless, Lord, his +substance, and accept the work of his hands: smite through the loins of +them that rise against him, and of them that hate him, that they rise not +again." On the other hand, those ministers who are found to have been +unfaithful shall have a most terrible punishment. See Ezek. xxxiii. 6; +Matt. xxiii. 1-33. + +Thus justice shall be administered at the great day to ministers and their +people. And to that end they shall meet together, that they may not only +receive justice to themselves, but see justice done to the other party: +for this is the end of that great day, to reveal or declare the righteous +judgment of God, Rom. ii. 5. Ministers shall have justice done them, and +they shall see justice done to their people: and the people shall receive +justice and see justice done to their minister. And so all things will be +adjusted and settled forever between them; every one being sentenced and +recompensed according to his works, either in receiving and wearing a +crown of eternal joy and glory, or in suffering everlasting shame and +pain. + +I come now to the next thing proposed, viz., + +III. To give some reasons why we may suppose God has so ordered it, that +ministers, and the people that have been under their care, shall meet +together at the day of judgment, in such a manner and for such purposes. + +There are two things which I would now observe: + +1. The mutual concerns of ministers and their people are of the greatest +importance. + +The Scripture declares, that God will bring every work into judgment with +every secret thing, whether it be good or whether it be evil. 'Tis fit +that all the concerns and all the behavior of mankind, both public and +private, should be brought at last before God's tribunal, and finally +determined by an infallible Judge: but it is especially requisite that it +should be thus, as to affairs of very great importance. + +Now the mutual concerns of a Christian minister and his church and +congregation are of the vastest importance: in many respects, of much +greater moment than the temporal concerns of the greatest earthly monarchs +and their kingdoms or empires. It is of vast consequence how ministers +discharge their office, and conduct themselves towards their people in the +work of the ministry, and in affairs appertaining to it. 'Tis also a +matter of vast importance, how a people receive and entertain a faithful +minister of Christ, and what improvement they make of his ministry. These +things have a more immediate and direct respect to the great and last end +for which man was made, and the eternal welfare of mankind, than any of +the temporal concerns of men, whether public or private. And therefore +'tis especially fit that these affairs should be brought into judgment and +openly determined and settled in truth and righteousness; and that to this +end, ministers and their people should meet together before the omniscient +and infallible Judge. + +2. The mutual concerns of ministers and their people have a special +relation to the main things appertaining to the day of judgment. + +They have a special relation to that great and divine person who will then +appear as Judge. Ministers are his messengers, sent forth by him; and, in +their office and administrations among their people, represent his person, +stand in his stead, as those that are sent to declare his mind, to do his +work and to speak and act in his name. And therefore 'tis especially fit +that they should return to him, to give an account of their work and +success. The king is judge of all his subjects, they are all accountable +to him. But it is more especially requisite that the king's ministers, who +are especially intrusted with the administrations of his kingdom, and that +are sent forth on some special negotiation, should return to him, to give +an account of themselves, and their discharge of their trust, and the +reception they have met with. + +Ministers are not only messengers of the person who at the last day will +appear as Judge, but the errand they are sent upon, and the affairs they +have committed to them as his ministers, do most immediately concern his +honor and the interest of his kingdom. The work they are sent upon is to +promote the designs of his administration and government; and therefore +their business with their people has a near relation to the day of +judgment; for the great end of that day is completely to settle and +establish the affairs of his kingdom, to adjust all things that pertain to +it, that every thing that is opposite to the interests of his kingdom may +be removed, and that every thing which contributes to the completeness +and glory of it may be perfected and confirmed, that this great King may +receive his due honor and glory. + +Again, the mutual concerns of ministers and their people have a direct +relation to the concerns of the day of judgment, as the business of +ministers with their people is to promote the eternal salvation of the +souls of men and their escape from eternal damnation; and the day of +judgment is the day appointed for that end, openly to decide and settle +men's eternal state, to fix some in a state of eternal salvation and to +bring their salvation to its utmost consummation, and to fix others in a +state of everlasting damnation and most perfect misery. The mutual +concerns of ministers and people have a most direct relation to the day of +judgment, as the very design of the work of the ministry is the people's +preparation for that day. Ministers are sent to warn them of the approach +of that day, to forewarn them of the dreadful sentence then to be +pronounced on the wicked, and declare to them the blessed sentence then to +be pronounced on the righteous, and to use means with them that they may +escape the wrath which is then to come on the ungodly, and obtain the +reward then to be bestowed on the saints. + +And as the mutual concerns of ministers and their people have so near and +direct a relation to that day, it is especially fit that those concerns +should be brought into that day, and there settled and issued; and that in +order to this, ministers and their people should meet and appear together +before the great Judge at that day. + + +APPLICATION + +The improvement I would make of the things which have been observed, is to +lead the people here present who have been under my pastoral care to some +reflections, and give them some advice suitable to our present +circumstances; relating to what has been lately done in order to our +being separated, as to the relation we have heretofore stood in one to +another; but expecting to meet each other before the great tribunal at the +day of judgment. + +The deep and serious consideration of that our future most solemn meeting +is certainly most suitable at such a time as this; there having so lately +been that done, which, in all probability, will (as to the relation we +have heretofore stood in) be followed with an everlasting separation. + +How often have we met together in the house of God in this relation! How +often have I spoke to you, instructed, counselled, warned, directed and +fed you, and administered ordinances among you, as the people which were +committed to my care, and whose precious souls I had the charge of! But in +all probability this never will be again.° + +The prophet Jeremiah (chap. xxv. 3), puts the people in mind how long he +had labored among them in the work of the ministry: "From the thirteenth +year of Josiah the son of Amon king of Judah, even unto this day, that is +the three and twentieth year, the word of the Lord came unto me, and I +have spoken unto you, rising early and speaking." I am not about to +compare myself with the prophet Jeremiah; but in this respect I can say as +he did, that "I have spoken the word of God to you unto the three and +twentieth year, rising early and speaking." It was three and twenty years, +the 15th day of last February, since I have labored in the work of the +ministry, in the relation of a pastor to this church and congregation. And +though my strength has been weakness, having always labored under great +infirmity of body, besides my insufficiency for so great a charge in other +respects, yet I have not spared my feeble strength, but have exerted it +for the good of your souls. I can appeal to you as the apostle does to his +bearers, Gal. iv. 13, "Ye know how through infirmity of the flesh I +preached the gospel unto you." I have spent the prime of my life and +strength in labors for your eternal welfare. You are my witnesses, that +what strength I have had I have not neglected in idleness, nor laid out in +prosecuting worldly schemes and managing temporal affairs, for the +advancement of my outward estate, and aggrandizing myself and family; but +have given myself wholly to the work of the ministry, laboring in it night +and day, rising early and applying myself to this great business to which +Christ appointed me. I have found the work of the ministry among you to be +a great work indeed, a work of exceeding care, labor and difficulty: many +have been the heavy burdens that I have borne in it, which my strength has +been very unequal to. God called me to bear these burdens; and I bless his +name, that he has so supported me as to keep me from sinking under them, +and that his power herein has been manifested in my weakness; so that +although I have often been troubled on every side, yet I have not been +distressed; perplexed, but not in despair; cast down, but not destroyed. + +But now I have reason to think my work is finished which I had to do as +your minister: you have publicly rejected me, and my opportunities cease. + +How highly therefore does it now become us to consider of that time when +we must meet one another before the chief Shepherd! When I must give an +account of my stewardship, of the service I have done for, and the +reception and treatment I have had among, the people he sent me to: and +you must give an account of your own conduct towards me, and the +improvement you have made of these three and twenty years of my ministry. +For then both you and I must appear together, and we both must give an +account, in order to an infallible, righteous and eternal sentence to be +passed upon us by him who will judge us with respect to all that we have +said or done in our meeting here, all our conduct one towards another, in +the house of God and elsewhere, on Sabbath days and on other days; who +will try our hearts and manifest our thoughts, and the principles and +frames of our minds, will judge us with respect to all the controversies +which have subsisted between us, with the strictest impartiality, and will +examine our treatment of each other in those controversies. There is +nothing covered that shall not be revealed, nor hid which shall not be +known; all will be examined in the searching, penetrating light of God's +omniscience and glory, and by him whose eyes are as a flame of fire; and +truth and right shall be made plainly to appear, being stripped of every +veil; and all error, falsehood, unrighteousness and injury shall be laid +open, stripped of every disguise; every specious pretence, every cavil and +all false reasoning shall vanish in a moment, as not being able to bear +the light of that day. And then our hearts will be turned inside out, and +the secrets of them will be made more plainly to appear than our outward +actions do now. Then it shall appear what the ends are which we have aimed +at, what have been the governing principles which we have acted from, and +what have been the dispositions we have exercised in our ecclesiastical +disputes and contests. Then it will appear whether I acted uprightly, and +from a truly conscientious, careful regard to my duty to my great Lord and +Master, in some former ecclesiastical controversies, which have been +attended with exceeding unhappy circumstances and consequences: it will +appear whether there was any just cause for the resentment which was +manifested on those occasions. And then our late grand controversy, +concerning the qualifications necessary for admission to the privileges of +members in complete standing in the visible church of Christ, will be +examined and judged in all its parts and circumstances, and the whole set +forth in a clear, certain and perfect light. Then it will appear whether +the doctrine which I have preached and published concerning this matter be +Christ's own doctrine, whether he will not own it as one of the precious +truths which have proceeded from his own mouth, and vindicate and honor +as such before the whole universe. Then it will appear what is meant by +"the man that comes without the wedding garment"; for that is the day +spoken of, Matt. xxii. 13, wherein such an one shall be bound hand and +foot, and cast into outer darkness, where shall be weeping and gnashing of +teeth. And then it will appear whether, in declaring this doctrine, and +acting agreeable to it, and in my general conduct in the affair, I have +been influenced from any regard to my own temporal interest or honor, or +desire to appear wiser than others; or have acted from any sinister, +secular views whatsoever; and whether what I have done has not been from a +careful, strict and tender regard to the will of my Lord and Master, and +because I dare not offend him, being satisfied what his will was, after a +long, diligent, impartial and prayerful inquiry; having this constantly in +view and prospect to engage me to great solicitude not rashly to determine +truth to be on this side of the question, where I am now persuaded it is, +that such a determination would not be for my temporal interest, but every +way against it, bringing a long series of extreme difficulties and +plunging me into an abyss of trouble and sorrow. And then it will appear +whether my people have done their duty to their pastor with respect to +this matter; whether they have shown a right temper and spirit on this +occasion; whether they have done me justice in hearing, attending to and +considering what I had to say in evidence of what I believed and taught as +part of the counsel of God; whether I have been treated with that +impartiality, candor and regard which the just Judge esteemed due; and +whether, in the many steps which have been taken and the many things that +have been said and done in the course of this controversy, righteousness +and charity and Christian decorum have been maintained; or, if otherwise, +to how great a degree these things have been violated. Then every step of +the conduct of each of us in this affair, from first to last, and the +spirit we have exercised in all shall be examined and manifested, and our +own consciences shall speak plain and loud, and each of us shall be +convinced, and the world shall know; and never shall there be any more +mistake, misrepresentation or misapprehension of the affair to eternity. + +This controversy is now probably brought to an issue between you and me as +to this world; it has issued in the event of the week before last: but it +must have another decision at that great day, which certainly will come, +when you and I shall meet together before the great judgment seat: and +therefore I leave it to that time, and shall say no more about it at +present. + +But I would now proceed to address myself particularly to several sorts of +persons. + +I. To those who are professors of godliness amongst us. + +I would now call you to a serious consideration of that great day wherein +you must meet him who has heretofore been your pastor, before the Judge +whose eyes are as a flame of fire. + +I have endeavored, according to my best ability, to search the word of +God, with regard to the distinguishing notes of true piety, those by which +persons might best discover their state, and most surely and clearly judge +of themselves. And these rules and marks I have from time to time applied +to you in the preaching of the word to the utmost of my skill, and in the +most plain and searching manner that I have been able, in order to the +detecting the deceived hypocrite and establishing the hopes and comforts +of the sincere. And yet 'tis to be feared, that after all that I have +done, I now leave some of you in a deceived, deluded state; for 'tis not +to be supposed that among several hundred professors, none are deceived. + +Henceforward I am like to have no more opportunity to take the care and +charge of your souls, to examine and search them. But still I entreat you +to remember and consider the rules which I have often laid down to you +during my ministry, with a solemn regard to the future day when you and I +must meet together before our Judge; when the uses of examination you have +heard from me must be rehearsed again before you, and those rules of trial +must be tried, and it will appear whether they have been good or not; and +it will also appear whether you have impartially heard them, and tried +yourselves by them; and the Judge himself, who is infallible, will try +both you and me: and after this none will be deceived concerning the state +of their souls. + +I have often put you in mind that, whatever your pretences to experiences, +discoveries, comforts and joys have been, at that day every one will be +judged according to his works; and then you will find it so. + +May you have a minister of greater knowledge of the word of God and better +acquaintance with soul cases, and of greater skill in applying himself to +souls, whose discourses may be more searching and convincing; that such of +you as have held fast deceit under my preaching may have your eyes opened +by his; that you may be undeceived before that great day. + +What means and helps for instruction and self-examination you may +hereafter have is uncertain; but one thing is certain, that the time is +short, your opportunity for rectifying mistakes in so important a concern +will soon come to an end. We live in a world of great changes. There is +now a great change come to pass; you have withdrawn yourselves from my +ministry under which you have continued for so many years: but the time is +coming, and will soon come, when you will pass out of time into eternity; +and so will pass from under all means of grace whatsoever. + +The greater part of you who are professors of godliness have (to use the +phrase of the apostle) "acknowledged me in part": you have heretofore +acknowledged me to be your spiritual father, the instrument of the +greatest good to you that ever is or can be obtained by any of the +children of men. Consider of that day when you and I shall meet before +our Judge, when it shall be examined whether you have had from me the +treatment which is due to spiritual children, and whether you have treated +me as you ought to have treated a spiritual father. As the relation of a +natural parent brings great obligations on children in the sight of God; +so much more, in many respects, does the relation of a spiritual father +bring great obligations on such whose conversation and eternal salvation +they suppose God has made them the instrument of: 1 Cor. iv. 15. "For +though you have ten thousand instructors in Christ, yet have ye not many +fathers: for in Christ Jesus I have begotten you through the gospel." + +II. Now I am taking my leave of this people I would apply myself to such +among them as I leave in a Christless, graceless condition; and would call +on such seriously to consider of that solemn day when they and I must meet +before the Judge of the world. + +My parting with you is in some respects in a peculiar manner a melancholy +parting; inasmuch as I leave you in most melancholy circumstances; because +I leave you in the gall of bitterness and bond of iniquity, having the +wrath of God abiding on you, and remaining under condemnation to +everlasting misery and destruction. Seeing I must leave you, it would have +been a comfortable and happy circumstance of our parting if I had left you +in Christ, safe and blessed in that sure refuge and glorious rest of the +saints. But it is otherwise. I leave you far off, aliens and strangers, +wretched subjects and captives of sin and Satan and prisoners of +vindictive justice; without Christ and without God in the world. + +Your consciences bear me witness, that while I had opportunity, I have not +ceased to warn you and set before you your danger. I have studied to +represent the misery and necessity of your circumstances in the clearest +manner possible. I have tried all ways that I could think of tending to +awaken your consciences, and make you sensible of the necessity of your +improving your time, and being speedy in flying from the wrath to come and +thorough in the use of means for your escape and safety. I have diligently +endeavored to find out and use the most powerful motives to persuade you +to take care for your own welfare and salvation. I have not only +endeavored to awaken you, that you might be moved with fear, but I have +used my utmost endeavors to win you: I have sought out acceptable words, +that if possible I might prevail upon you to forsake sin, and turn to God, +and accept of Christ as your Saviour and Lord. I have spent my strength +very much in these things. But yet, with regard to you whom I am now +speaking to, I have not been successful: but have this day reason to +complain in those words, Jer. vi. 29: "The bellows are burnt, the lead is +consumed of the fire; the founder melteth in vain: for the wicked are not +plucked away." 'Tis to be feared that all my labors, as to many of you, +have served no other purpose but to harden you; and that the word which I +have preached, instead of being a savor of life unto life, has been a +savor of death unto death. Though I shall not have any account to give for +the future of such as have openly and resolutely renounced my ministry, as +of a betrustment committed to me: yet remember you must give account for +yourselves of your care of your own souls, and your improvement of all +means past and future, through your whole lives. God only knows what will +become of your poor, perishing souls, what means you may hereafter enjoy, +or what disadvantages and temptations you may be under. May God in his +mercy grant that, however all past means have been unsuccessful, you may +have future means which may have a new effect; and that the word of God, +as it shall be hereafter dispensed to you, may prove as the fire and the +hammer that breaketh the rock in pieces. However, let me now at parting +exhort and beseech you not wholly to forget the warnings you have had +while under my ministry. When you and I shall meet at the day of +judgment, then you will remember 'em: the sight of me, your former +minister, on that occasion, will soon revive 'em in your memory; and that +in a very affecting manner. O don't let that be the first time that they +are so revived. + +You and I are now parting one from another as to this world; let us labor +that we mayn't be parted after our meeting at the last day. If I have been +your faithful pastor (which will that day appear, whether I have or no), +then I shall be acquitted, and shall ascend with Christ. O do your part, +that in such a case it may not be so, that you should be forced eternally +to part from me and all that have been faithful in Christ Jesus. This is a +sorrowful parting that now is between you and me, but that would be a more +sorrowful parting to you than this. This you may perhaps bear without +being much affected with it, if you are not glad of it; but such a parting +in that day will most deeply, sensibly and dreadfully affect you. + +III. I would address myself to those who are under some awakenings. + +Blessed be God that there are some such, and that (although I have reason +to fear I leave multitudes in this large congregation in a Christless +state) yet I do not leave them all in total stupidity and carelessness +about their souls. Some of you that I have reason to hope are under some +awakenings, have acquainted me with your circumstances; which has a +tendency to cause me, now I am leaving you, to take my leave of you with +peculiar concern for you. What will be the issue of your present exercise +of mind I know not: but it will be known at that day, when you and I shall +meet before the judgment seat of Christ. Therefore now be much in +consideration of that day. + +Now I am parting with this flock, I would once more press upon you the +counsels I have heretofore given, to take heed of being slighty in so +great a concern, to be thorough and in good earnest in the affair, and to +beware of backsliding, to hold on and hold out to the end. And cry +mightily to God, that these great changes that pass over this church and +congregation don't prove your overthrow. There is great temptation in +them; and the devil will undoubtedly seek to make his advantage of them, +if possible to cause your present convictions and endeavors to be +abortive. You had need to double your diligence, and watch and pray, lest +you be overcome by temptation. + +Whoever may hereafter stand related to you as your spiritual guide, my +desire and prayer is, that the great Shepherd of the sheep would have a +special respect to you, and be your guide (for there is none teacheth like +him), and that he who is the infinite fountain of light would "open your +eyes, and turn you from darkness unto light, and from the power of Satan +unto God; that you may receive forgiveness of sins, and inheritance among +them that are sanctified, through faith that is in Christ;" that so, in +that great day, when I shall meet you again before your Judge and mine, we +may meet in joyful and glorious circumstances, never to be separated any +more. + +IV. I would apply myself to the young people of the congregation. + +Since I have been settled in the work of the ministry in this place I have +ever had a peculiar concern for the souls of the young people, and a +desire that religion might flourish among them: and have especially +exerted myself in order to it; because I knew the special opportunity they +had beyond others, and that ordinarily those whom God intended mercy for, +were brought to fear and love him in their youth. And it has ever appeared +to me a peculiarly amiable thing, to see young people walking in the ways +of virtue and Christian piety, having their hearts purified and sweetened +with a principle of divine love. And it has appeared a thing exceeding +beautiful, and what would be much to the adorning and happiness of the +town, if the young people could be persuaded when they meet together, to +converse as Christians, and as the children of God; avoiding impurity, +levity and extravagance; keeping strictly to the rules of virtue, and +conversing together of the things of God and Christ and heaven. This is +what I have longed for: and it has been exceeding grievous to me when I +have heard of vice, vanity and disorder among our youth. And so far as I +know my own heart, it was from hence that I formerly led this church to +some measures for the suppressing of vice among our young people, which +gave so great offence, and by which I became so obnoxious.° I have sought +the good, and not the hurt of our young people. I have desired their +truest honor and happiness, and not their reproach; knowing that true +virtue and religion tended not only to the glory and felicity of young +people in another world, but their greatest peace and prosperity, and +highest dignity and honor, in this world; and above all things to sweeten +and render pleasant and delightful even the days of youth. + +But whether I have loved you and sought your good more or less, yet God in +his providence now calling me to part with you, committing your souls to +him who once committed the pastoral care of them to me, nothing remains +but only (as I am now taking my leave of you) earnestly to beseech you, +from love to yourselves, if you have none to me, not to despise and forget +the warnings and counsels I have so often given you; remembering the day +when you and I must meet again before the great Judge of quick and dead; +when it will appear whether the things I have taught you were true, +whether the counsels I have given you were good, and whether I truly +sought your good, and whether you have well improved my endeavors. + +I have, from time to time, earnestly warned you against frolicking (as it +is called), and some other liberties commonly taken by young people in the +land. And whatever some may say in justification of such liberties and +customs, and may laugh at warnings against them, I now leave you my +parting testimony against such things; not doubting but God will approve +and confirm it in that day when we shall meet before him.° + +V. I would apply myself to the children of the congregation, the lambs of +this flock, who have been so long under my care. + +I have just now said that I have had a peculiar concern for the young +people; and in so saying I did not intend to exclude you. You are in +youth, and in the most early youth: and therefore I have been sensible +that if those that were young had a precious opportunity for their souls' +good, you who are very young had, in many respects, a peculiarly precious +opportunity. And accordingly I have not neglected you: I have endeavored +to do the part of a faithful shepherd, in feeding the lambs as well as the +sheep. Christ did once commit the care of your souls to me as your +minister; and you know, dear children, how I have instructed you, and +warned you from time to time; you know how I have often called you +together for that end; and some of you, sometimes, have seemed to be +affected with what I have said to you. But I am afraid it has had no +saving effects as to many of you; but that you remain still in an +unconverted condition, without any real saving work wrought in your souls, +convincing you thoroughly of your sin and misery, causing you to see the +great evil of sin, and to mourn for it, and hate it above all things, and +giving you a sense of the excellency of the Lord Jesus Christ, bringing +you with all your hearts to cleave to him as your Saviour, weaning your +hearts from the world, and causing you to love God above all, and to +delight in holiness more than in all the pleasant things of this earth; +and so that I now leave you in a miserable condition, having no interest +in Christ, and so under the awful displeasure and anger of God, and in +danger of going down to the pit of eternal misery. + +But now I must bid you farewell: I must leave you in the hands of God; I +can do no more for you than to pray for you. Only I desire you not to +forget, but often think of the counsels and warnings I have given you, +and the endeavors I have used, that your souls might be saved from +everlasting destruction. + +Dear children, I leave you in an evil world, that is full of snares and +temptations. God only knows what will become of you. This the Scripture +hath told us, that there are but few saved; and we have abundant +confirmation of it from what we see. This we see, that children die as +well as others: multitudes die before they grow up; and of those that grow +up, comparatively few ever give good evidence of saving conversion to God. +I pray God to pity you, and take care of you, and provide for you the best +means for the good of your souls; and that God himself would undertake for +you to be your heavenly Father and the mighty Redeemer of your immortal +souls. Do not neglect to pray for yourselves: take heed you ben't of the +number of those who cast off fear and restrain prayer before God. +Constantly pray to God in secret; and often remember that great day when +you must appear before the judgment seat of Christ, and meet your minister +there, who has so often counselled and warned you. + +I conclude with a few words of advice to all in general, in some +particulars, which are of great importance in order to the welfare and +prosperity of this church and congregation. + +1. One thing that greatly concerns you, as you would be a happy people, is +the maintaining of family order. + +We have had great disputes how the church ought to be regulated; and +indeed the subject of these disputes was of great importance: but the due +regulation of your families is of no less, and, in some respects, of much +greater importance. Every Christian family ought to be as it were a little +church, consecrated to Christ, and wholly influenced and governed by his +rules. And family education and order are some of the chief of the means +of grace. If these fail, all other means are like to prove ineffectual. If +these are duly maintained, all the means of grace will be like to prosper +and be successful. + +Let me now, therefore, once more, before I finally cease to speak to this +congregation, repeat and earnestly press the counsel which I have often +urged on heads of families here, while I was their pastor, to great +painfulness in teaching, warning and directing their children; bringing +them up in the nurture and admonition of the Lord; beginning early, where +there is yet opportunity, and maintaining a constant diligence in labors +of this kind; remembering that, as you would not have all your +instructions and counsels ineffectual, there must be government as well as +instructions, which must be maintained with an even hand and steady +resolution, as a guard to the religion and morals of the family and the +support of its good order. Take heed that it be not with any of you as +with Eli of old, who reproved his children but restrained them not; and +that, by this means, you don't bring the like curse on your families as he +did on his. + +And let children obey their parents, and yield to their instructions, and +submit to their orders, as they would inherit a blessing and not a curse. +For we have reason to think, from many things in the word of God, that +nothing has a greater tendency to bring a curse on persons in this world, +and on all their temporal concerns, than an undutiful, unsubmissive, +disorderly behavior in children towards their parents. + +2. As you would seek the future prosperity of this society, it is of vast +importance that you should avoid contention. + +A contentious people will be a miserable people. The contentions which +have been among you, since I first became your pastor, have been one of +the greatest burdens I have labored under in the course of my ministry: +not only the contentions you have had with me, but those which you have +had one with another about your lands and other concerns: because I knew +that contention, heat of spirit, evil speaking, and things of the like +nature, were directly contrary to the spirit of Christianity, and did, in +a peculiar manner, tend to drive away God's Spirit from a people and to +render all means of grace ineffectual, as well as to destroy a people's +outward comfort and welfare. + +Let me therefore earnestly exhort you, as you would seek your own future +good hereafter, to watch against a contentious spirit.° If you would see +good days, seek peace, and ensue it, 1 Pet. iii. 10, 11. Let the +contention which has lately been about the terms of Christian communion, +as it has been the greatest of your contentions, so be the last of them. I +would, now I am preaching my farewell sermon, say to you, as the Apostle +to the Corinthians, 2 Cor. xiii. 11, 12: "Finally, brethren, farewell. Be +perfect, be of one mind, live in peace; and the God of love and peace +shall be with you." + +And here I would particularly advise those that have adhered to me in the +late controversy, to watch over their spirits and avoid all bitterness +towards others. Your temptations are, in some respects, the greatest; +because what has been lately done is grievous to you. But however wrong +you may think others have done, maintain, with great diligence and +watchfulness, a Christian meekness and sedateness of spirit; and labor, in +this respect, to excel others who are of the contrary part. And this will +be the best victory: for "he that rules his spirit, is better than he that +takes a city." Therefore let nothing be done through strife or vainglory. +Indulge no revengeful spirit in any wise; but watch and pray against it; +and, by all means in your power, seek the prosperity of the town: and +never think you behave yourselves as becomes Christians, but when you +sincerely, sensibly and fervently love all men, of whatever party or +opinion, and whether friendly or unkind, just or injurious, to you or your +friends, or to the cause and kingdom of Christ. + +3. Another thing that vastly concerns the future prosperity of this town, +is, that you should watch against the encroachments of error; and +particularly Arminianism and doctrines of like tendency. + +You were, many of you, as I well remember, much alarmed with the +apprehension of the danger of the prevailing of these corrupt principles +near sixteen years ago. But the danger then was small in comparison of +what appears now. These doctrines at this day are much more prevalent than +they were then: the progress they have made in the land, within this seven +years, seems to have been vastly greater than at any time in the like +space before: and they are still prevailing and creeping into almost all +parts of the land, threatening the utter ruin of the credit of those +doctrines which are the peculiar glory of the gospel, and the interests of +vital piety. And I have of late perceived some things among yourselves +that show that you are far from being out of danger, but on the contrary +remarkably exposed. The older people may perhaps think themselves +sufficiently fortified against infection; but it is fit that all should +beware of self-confidence and carnal security, and should remember those +needful warnings of sacred writ, "Be not high-minded, but fear;" and "let +him that stands, take heed lest he fall." But let the case of the older +people be as it will, the rising generation are doubtless greatly exposed. +These principles are exceeding taking with corrupt nature, and are what +young people, at least such as have not their hearts established with +grace, are easily led away with. + +And if these principles should greatly prevail in this town, as they very +lately have done in another large town I could name, formerly greatly +noted for religion, and so for a long time, it will threaten the spiritual +and eternal ruin of this people in the present and future generations. +Therefore you have need of the greatest and most diligent care and +watchfulness with respect to this matter. + +4. Another thing which I would advise to, that you may hereafter be a +prosperous people, is, that you would give yourselves much to prayer. + +God is the fountain of all blessing and prosperity, and he will be sought +to for his blessing. I would therefore advise you not only to be constant +in secret and family prayer, and in the public worship of God in his +house, but also often to assemble yourselves in private praying societies. +I would advise all such as are grieved for the afflictions of Joseph, and +sensibly affected with the calamities of this town, of whatever opinion +they be with relation to the subject of our late controversy, often to +meet together for prayer, and to cry to God for his mercy to themselves, +and mercy to this town, and mercy to Zion and the people of God in general +through the world. + +5. The last article of advice I would give (which doubtless does greatly +concern your prosperity), is, that you would take great care with regard +to the settlement of a minister, to see to it who, or what manner of +person he is that you settle; and particularly in these two respects: + +(1) That he be a man of thoroughly sound principles in the scheme of +doctrine which he maintains. + +This you will stand in the greatest need of, especially at such a day of +corruption as this is. And in order to obtain such a one, you had need to +exercise extraordinary care and prudence. I know the danger. I know the +manner of many young gentlemen of corrupt principles, their ways of +concealing themselves, the fair, specious disguises they are wont to put +on, by which they deceive others, to maintain their own credit, and get +themselves into others' confidence and improvement, and secure and +establish their own interest, until they see a convenient opportunity to +begin more openly to broach and propagate their corrupt tenets. + +(2) Labor to obtain a man who has an established character, as a person of +serious religion and fervent piety. + +It is of vast importance that those who are settled in this work should be +men of true piety, at all times, and in all places; but more especially at +some times, and in some towns and churches. And this present time, which +is a time wherein religion is in danger, by so many corruptions in +doctrine and practice, is in a peculiar manner a day wherein such +ministers are necessary. Nothing else but sincere piety of heart is at all +to be depended on, at such a time as this, as a security to a young man, +just coming into the world, from the prevailing infection, or thoroughly +to engage him in proper and successful endeavors to withstand and oppose +the torrent of error and prejudice against the high, mysterious, +evangelical doctrines of the religion of Jesus Christ, and their genuine +effects in true experimental religion. And this place is a place that does +peculiarly need such a minister, for reasons obvious to all. + +If you should happen to settle a minister who knows nothing truly of +Christ and the way of salvation by him, nothing experimentally of the +nature of vital religion; alas, how will you be exposed as sheep without a +shepherd! Here is need of one in this place, who shall be eminently fit to +stand in the gap and make up the hedge, and who shall be as the chariots +of Israel and the horsemen thereof. You need one that shall stand as a +champion in the cause of truth and the power of godliness. + +Having briefly mentioned these important articles of advice, nothing +remains but that I now take my leave of you, and bid you all _farewell_; +wishing and praying for your best prosperity. I would now commend your +immortal souls to him, who formerly committed them to me, expecting the +day, when I must meet you again before him, who is the Judge of quick and +dead. I desire that I may never forget this people, who have been so long +my special charge, and that I may never cease fervently to pray for your +prosperity. May God bless you with a faithful pastor, one that is well +acquainted with his mind and will, thoroughly warning sinners, wisely and +skilfully searching professors, and conducting you in the way to eternal +blessedness. May you have truly a burning and shining light set up in this +candlestick; and may you, not only for a season, but during his whole +life, and that a long life, be willing to rejoice in his light. + +And let me be remembered in the prayers of all God's people that are of a +calm spirit, and are peaceable and faithful in Israel, of whatever opinion +they may be with respect to terms of church communion. + +And let us all remember and never forget our future solemn meeting on that +great day of the Lord; the day of infallible decision and of the +everlasting and unalterable sentence. AMEN. + + + + +NOTES + + +GOD GLORIFIED IN MAN'S DEPENDENCE + +1. =God Glorified.= The title-page of the original edition of this sermon, +the first work published by the author, reads as follows: "God Glorified +in the Work of Redemption by the Greatness of Man's Dependance upon Him, +in the Whole of it. Preached on the Publick Lecture in Boston, July 8, +1731. And published at the Desire of several, Ministers and Others, in +Boston, who heard it. By Jonathan Edwards A.M. Pastor of the Church of +Christ in Northampton. Judges 7. 2.--Lest Israel vaunt themselves against +me, saying, mine own hand hath saved me. Boston: Printed by S. Kneeland, +and T. Green, for D. Henchman, at the Corner Shop on the South-side of the +Town-House. 1731." + +The Public or Thursday Lecture, dating from the ordination of the Rev. +John Cotton, in 1633, continued with occasional interruptions till the +siege of 1775, later revived and existing, it is claimed, still, or until +recently (see Dr. Samuel A. Eliot's Preface to _Pioneers of Religious +Liberty in America_, Boston, 1903), was famous among the social and +religious institutions of colonial Boston. At one time the General Court +regularly adjourned for it; that the Governor should keep Christmas and +neglect it, was regarded by old Judge Sewall as a matter of grave +reproach. The preachers were selected from the most eminent divines, not +only of Boston, but throughout the colony. It is recorded, for instance, +of Solomon Stoddard, Edwards's grandfather and predecessor in the +Northampton pastorate, that he annually attended the Harvard Commencement +and the day after preached the Public Lecture. It was a great honor, +therefore, for Edwards, a young man of twenty-seven, to be invited to +preach on this foundation. + +He himself seems to have fully appreciated both the honor and the +opportunity. The original manuscript shows the most careful preparation. +In the statement of the Doctrine, for example, there are several erasures +and corrections before the right formula is hit upon. The printed sermon +shows still more elaboration. Edwards chose as his subject one aspect of a +theme which was central and controlling in his thought--God's sovereignty. +His mind had dwelt on this subject in all its bearings from childhood. He +had especially meditated upon it as it related to the doctrine of decrees, +a doctrine which he found at first revolting, but in the end "exceedingly +pleasant, bright, and sweet." No one since Augustine has emphasized as he +has done the absolute sovereignty of God and the corresponding dependence +of man. This conception of God's arbitrary will--arbitrary, not as +irrational or unrelated to the divine justice and benevolence, but as +being "without restraint, or constraint, or obligation"--was not only the +backbone of his system, but its heart, the principle which animates and +pulses through the whole of it. It is the ultimate basis alike of his +philosophy and of his religious faith. In this his first publication as in +the great theological treatises which were his last, he is everywhere the +prophet-like champion of this supreme idea in opposition to all those +schemes of divinity, generally denominated Arminian, which implied in his +view a degree of independence in man inconsistent with the absolute +sovereignty he regarded as the distinguishing glory of God. + +The sermon created a profound impression, as is evident both from the +immediate demand for its publication, indicated on the title-page, and +from the commendatory preface to the original edition signed by two of the +foremost ministers of Boston, the Rev. Thomas Prince, of the Old South +Church, and the Rev. William Cooper, of the Brattle Street Church. "It +was with no small difficulty," these gentlemen write, "that the author's +youth and modesty were prevailed on, to let him appear a preacher in our +public lecture, and afterwards to give us a copy of his discourse, at the +desire of diverse ministers, and others who heard it. But, as we quickly +found him to be a workman that need not be ashamed before his brethren, +our satisfaction was the greater, to see him pitching upon so noble a +subject, and treating it with so much strength and clearness, as the +judicious will perceive in the following composure: a subject which +secures to God his great design, in the work of fallen man's redemption by +the Lord Jesus Christ, which is evidently so laid out, as that the glory +of the whole should return to him the blessed ordainer, purchaser, and +applier; a subject which enters deep into practical religion; without the +belief in which, that must soon die in the hearts and lives of men. We +cannot, therefore, but express our joy and thankfulness, that the great +Head of the Church is pleased still to raise up, from among the children +of his people, for the supply of his churches, those who assert and +maintain these evangelical principles; and that our churches, +notwithstanding all their degeneracies, have still a high value for just +principles, and for those who publicly own and teach them. And, as we +cannot but wish and pray, that the College in the neighbouring colony, as +well as our own, may be a fruitful mother of many such sons as the author; +so we heartily rejoice, in the special favour of Providence, in bestowing +such a rich gift on the happy church of Northampton, which has, for so +many lustres of years, flourished under the influence of such pious +doctrines, taught them in the excellent ministry of their late venerable +pastor, whose gift and spirit we hope will long live and shine in his +grandson, to the end that they may abound in all the lovely fruits of +evangelical humility and thankfulness, to the glory of God." + +6. =It was of mere grace ... for our souls.= This passage may serve to +illustrate the way Edwards expanded his sermons for the press (see +Introduction, p. xxix). The manuscript reads as follows: "The Grace in +giving this Gift was great in proportion to our unworthiness, it was given +to us who instead of meriting that of G. which is of such Infinite Value +merited Infinite Ill of him." Then follows a space, above and beneath +which, between the lines, are the words, "in proportion to the blessedness +we have benefit we have given in him." Continuing: "the giver in giving +this gift is great according to the manner of giving. He gave him to us +Incarnate he gave him to us slain that he might be a feast to our souls." + + +THE REALITY OF SPIRITUAL LIGHT + +21. =Divine and Supernatural Light.= The original title-page of this, the +author's second published sermon, reads as follows: "A Divine and +Supernatural Light, Immediately imparted to the Soul by the Spirit of God, +shown to be both a Scriptural, and Rational Doctrine; In a Sermon Preach'd +at Northampton, and Published at the Desire of some of the Hearers. By +Jonathan Edwards, A.M. Pastor of the Church there. Job 28, 20. Whence +then cometh wisdom? and where is the place of understanding? Prov. 2, 6. +The Lord giveth wisdom. Is. 42, 18. Look ye blind, that ye may see. 2. +Pet. 1, 19. Until the day dawn and the day-star arise in your hearts. +Boston: Printed by S. Kneeland and T. Green, M,DCC,XXXIV." The sermon has +a preface in which Edwards modestly disclaims any forwardness or vanity in +publishing it and begs his readers to peruse it without prejudice on this +score, or because of the unfashionableness of the subject. This to the +general public. What he says to his own people shows how affectionate +their relations to their young minister were at this time and how high his +regard was for them; it has a pathetic interest in view of their +passionate rejection of him at the last. "I have reason to bless God," he +writes, "that there is a more happy union between us, than that you should +be prejudiced against any thing of mine, because 'tis mine." He +felicitates them on having been instructed in such doctrines as those in +the sermon from the beginning. "And I rejoice in it," he adds, "that +Providence, in this day of Corruption and Confusion, has cast my lot where +such doctrines, that I look upon so much the life and glory of the Gospel, +are not only own'd, but where there are so many, in whom the truth of them +is so apparently manifest in their experience, that any one who has had +the opportunity of acquaintance with them, in such matters, that I have +had, must be very unreasonable to doubt of it." + +This is justly regarded as "one of the most beautiful and most eloquent" +of Edwards's sermons (A. V. G. Allen, _Jonathan Edwards_, p. 67). It was +preached at a time when the signs were multiplying of an increased +interest in religion among the people of Northampton, preluding the great +revival of the next and the following years. The original manuscript bears +the date, August, 1733. The death of Mr. Stoddard in 1729 had removed the +restraints of a long-established and unquestioned authority, and the +results, as Edwards describes them, were deplorable. "It seemed," he says, +"to be a time of extraordinary dullness in religion: licentiousness for +some years greatly prevailed among the youth of the town; they were many +of them very much addicted to night walking, and frequenting the tavern, +and lewd practices, wherein some by their example exceedingly corrupted +others." "But in two or three years ... there began to be a sensible +amendment of these evils," and "at the latter end of the year 1733, there +appeared a very unusual flexibleness and yielding to advice" in the young +(_Narrative of Surprising Conversions_). The improved conditions reacted +on the preacher and, as a consequence, we have the sermon on Spiritual +Light. + +The principle enunciated in this sermon is the cardinal and controlling +principle of the whole revival. The revival is just its exhibition and the +experienced evidence, for Edwards at least, of its truth. Nothing in his +account of the movement is more impressive than the way he studies it, +tracing minutely the details of the process, wondering at its variety, +whereby the Holy Spirit makes real and effectual the divine message (see +Allen, _op. cit._ pp. 143 ff.). There was nothing essentially new in the +principle itself; that God directly influences the soul, that the soul is +capable of an immediate intuition of divine things, this had been the +common teaching of all, and especially of all the Christian, mystics. +Indeed, it may be doubted whether religion as a form of personal +experience does not universally involve a consciousness of some such +transcendent relationship (see W. James, _Varieties of Religious +Experience_, Boston, 1902, _passim_). What was new in Edwards's +formulation of the doctrine was his manner of defining it, the way in +which he relates it to the other parts of his system, his insistence on +the supernatural character of this divine illumination, his sharp +distinction between common and special grace. His doctrine of supernatural +light appears, in fact, as a necessary corollary of his conception of the +relation of man and God in the work of redemption expressed in his sermon +on Man's Dependence. It is partly, at least, from this point of view that +it seems to him not only scriptural, but reasonable. It was a doctrine +intimately connected with his views of conversion. It was on this account +no less than because of its emphasis of a mystical rather than a moral or +legal principle in religion, that Edwards can speak of the doctrine as +"unfashionable." The tendency of the age was to find more power in the +natural constitution of man than he was willing to allow. Historically, +however, it is in just this emphasis on the inner experience of the light +and life of God in the heart that Edwards makes the transition from the +older Calvinism to the more liberal theology of our own day. + +The manuscript of this sermon is more than usually full of erasures and +insertions, making it almost impossible to read, but suggesting something +of the labor and care expended on its composition. It is written on +twenty-six pages of the size of the facsimile in this volume, the last +page containing only a line and a half. But the printed sermon is more +fully elaborated. + + +RUTH'S RESOLUTION + +45. =Ruth's Resolution.= This sermon was one of five "Discourses on Various +Important Subjects, Nearly concerning the great Affair of the Soul's +Eternal Salvation: viz. I. Justification by Faith Alone. II. Pressing into +the Kingdom of God. III. Ruth's Resolution. IV. The Justice of God in the +Damnation of Sinners. V. The Excellency of Jesus Christ. Delivered in +Northampton, chiefly in the time of the late wonderful pouring out of the +Spirit of God there. By Jonathan Edwards A.M. Pastor of the Church of +Christ in Northampton. Deut. iv. 8 [9]--Take heed to thyself, and keep thy +soul diligently, lest thou forget the things which thine eyes have seen, +and lest they depart from thy heart all the days of thy life. Boston: +Printed and sold by S. Kneeland and T. Green, in Queen Street over against +the Prison. MDCCXXXVIII." The first four of these discourses were preached +during the revival of 1734-1735 and were selected by the desire of the +people as those from which they had derived special benefit; the fifth was +selected by Edwards himself at the request of some persons from a +neighboring town who heard it, and because he thought that a sermon on the +excellency of Christ might appropriately follow the others, which were of +an awakening character. They were prefixed to the American reprint of the +_Narrative of Surprising Conversions_, which was first published in +England. The cost of their publication was defrayed by the +congregation,--a clear evidence of their deep interest, as they were at +the time heavily burdened by the expenses of the new meeting-house. See +Dwight, _Life of Edwards_, pp. 140 f.; cf. n. here following, p. 162. + +The sermon on Ruth's Resolution has been selected as the shortest of the +above discourses to illustrate a type of revival sermon in marked contrast +to the sermon on Sinners in the Hands of an Angry God. They all, however, +bear out Edwards's own testimony concerning his preaching: "I have not +only endeavored to awaken you, that you might be moved with fear, but I +have used my utmost endeavors to win you" (Farewell Sermon). The +manuscript of the sermon is dated April, 1735, and it seems to have been +printed very nearly as it was written. + + +THE MANY MANSIONS + +59. =The Many Mansions.= The Ms. of this hitherto unpublished sermon is +dated, "The Sabbath after the seating of the New Meeting House, Dec. 25, +1737." The occasion was one of special interest to the people of +Northampton. The old meeting-house, erected in 1661, had become too small +for the congregation and dangerously dilapidated; in fact, on a Sunday in +March in the year the new building was completed, while Edwards was +preaching, just after he had "laid down his doctrines" from the text, +"Behold, ye despisers, wonder and perish," the front gallery, "with a +noise like a clap of thunder," suddenly and dramatically fell. +Fortunately--by a special providence, it seemed to Edwards--no one of the +hundred and fifty persons, more or less, involved in the catastrophe +perished, or even had a bone broken, and only ten were hurt "so as to make +any great matter of it." But the event showed that the building of a new +meeting-house had been undertaken none too soon. The question of this new +building had been brought forward in the town meeting of the spring of +1733, but it was first decided on in November, 1735, determined in part, +no doubt, by the great revival of that year, when sixty, eighty, and a +hundred were received into the church on successive communions. It then +took two years to complete the structure. Incidentally, sixty-nine +gallons of rum, besides numerous barrels of "cyder" and beer, were +consumed by the workmen during the erection of the framework alone. Sixty +men were engaged at 5s. a day for this part of the work, "they keeping +themselves"--as Deacon Hunt's journal has it--"excepting drinks." + +When the building, like several others of the period, a commodious, oblong +structure with a tower, belfry and weather-cock vane at one end of it, was +nearly finished, the important matter of seating the congregation was +taken up. This also was an affair of the town. It had already been decided +at the annual town meeting in the spring to have pews along the walls and +"seats" or benches only on both sides of the "alley" (broad aisle). The +actual plan of the sittings, still extant, shows pews also around the +benches on the floor, separated from the wall-pews by the narrow aisles, +and five pews in the gallery. These pews were of the high, square variety, +with seats on hinges, and were evidently regarded as places of superior +dignity. Towards the end of the year, the town held a series of meetings +with especial reference to the seating. The question of primary importance +concerned the apportioning of the sittings according to social rank. At +the meeting in November, a committee of five of the most prominent +citizens was instructed to draw up "their Scheam or Platt for Seating of +the meeting House and present it to the Town" for approval. The following +month the committee was further instructed by the following votes: + +"1. Voted That in Seating the new meeting House the committee have Respect +principally to men's estate. + +"2. To have Regard to men's Age. + +"3. Voted that some Regard and Respect [be paid] to men's usefullness, but +in a less Degree." And that no mistake should be made, a committee of six +was appointed to "estimate the pews and seats," that is, to "dignify" or +appraise their social value. + +Another connected question concerned the seating of the sexes. At the +meeting in November, it was voted that males should be at the south, +females at the north, end; the men at the right of the pulpit, the women +at the left. At the first meeting in December the town distinctly refused +to allow men and their wives to sit together. But this was clearly opposed +to the sentiment of some of the more influential members of the community, +for at the adjourned meeting four days later, when "The Question was put +whether the Committee be forbidden to Seat men & their wives together, +Especially Such as Incline to Sit together: It passed in the Negative." +Under this indirect and qualified authorization, married people were for +the most part seated together in the pews, but apart on the benches, while +in some cases the husband was assigned to a pew and the wife to a bench. + +The events and conditions here described are reflected in Edwards's +sermon, especially in what he says of the extent of the "accommodations" +in heaven and in his remarks on the "seats of various dignity and +different degrees and circumstances of honor and happiness" there, as +compared with what we find in houses of worship on earth. + +As indicating the size of Edwards's Northampton congregation, it may be +interesting to observe that the seating-plan above referred to contains +the names of nearly six hundred persons. And he had his audience all about +him. The pulpit, surmounted by a huge sounding board, was in the middle of +one of the longer sides of the building, not at the end, as is the custom +now. For further particulars, see J. R. Trumbull, _History of +Northampton_, Vol. II, Chap. vi. + +This sermon is more fully written out than most of Edwards's unpublished +sermons. In preparing the copy for the present volume, the editor had in +mind the general analogy of the other sermons here published. The +abbreviations--X (Christ), G. (God), F. H. (Father's House), etc.--have +accordingly been interpreted, and omitted sentences or phrases, indicated +in the Ms. by dashes or spaces, have been supplied from the context. All +such additions, however, are inserted within square brackets. + + +SINNERS IN THE HANDS OF AN ANGRY GOD + +78. =Sinners in the Hands of an Angry God.= The full title-page of this, +Edwards's most famous sermon, read in the original edition as follows: +"Sinners in the Hands of an Angry God. A sermon Preached at Enfield, July +8th 1741. At a time of great Awakenings; and attended with remarkable +Impressions on many of the Hearers. By Jonathan Edwards A.M. Pastor of the +Church of Christ in Northampton. Amos ix. 2, 3.--Though they dig into +Hell, thence shall mine Hand take them; though they climb up to Heaven, +thence will I bring them down. And though they hide themselves in the Top +of Carmel, I will search and take them out thence; and though they be hid +from my Sight in the Bottom of the Sea, thence will I command the Serpent, +and he shall bite them. Boston: Printed and Sold by S. Kneeland and T. +Green in Queen Street over against the Prison, 1741." + +Benjamin Trumbull in his _History of Connecticut_ (New Haven, 1818), Vol. +II, p. 145, records the circumstances under which this sermon was +delivered as told to him by Mr. Wheelock, a minister from Connecticut +(Enfield, Conn., was at that time included in Hampshire County, Mass.), +who heard it. "While the people in neighboring towns," writes Trumbull, +"were in great distress for their souls, the inhabitants of that town were +very secure, loose, and vain. A lecture had been appointed at Enfield, and +the neighboring people, the night before, were so affected at the +thoughtlessness of the inhabitants, and in such fear that God would, in +his righteous judgment, pass them by, while the divine showers were +falling all around them, as to be prostrate before him a considerable part +of it, supplicating mercy for their souls. When the time appointed for the +lecture came, a number of the neighboring ministers attended, and some +from a distance. When they went into the meeting-house, the appearance of +the assembly was thoughtless and vain. The people hardly conducted +themselves with common decency. The Rev. Mr. Edwards, of Northampton, +preached, and before the sermon was ended, the assembly appeared deeply +impressed and bowed down, with an awful conviction of their sin and +danger. There was such a breathing of distress and weeping, that the +preacher was obliged to speak to the people and desire silence, that he +might be heard. This was the beginning of the same great and prevailing +concern in that place, with which the colony in general was visited." The +circumstances, thus, under which this sermon was preached were +exceptional; the excitement of the Great Awakening was at its height; the +congregation to whom the sermon was addressed were notorious for their +apathy; Edwards doubtless felt that an exceptionally strong presentation +of their danger was necessary to arouse them. And this sermon is probably +the most tremendous of its kind ever delivered by a Christian minister. + +The kind, however, was by no means exceptional in Edwards's preaching, +particularly at this period. Believing as he did that the decisions of men +in this life were fraught with the most momentous issues to all eternity, +he held it his bounden duty to present these issues before them in the +liveliest manner possible.[16] The Justice of God in the Damnation of +Sinners; The Future Punishment of the Wicked Unavoidable and Intolerable; +The Eternity of Hell Torments; When the Wicked shall have filled up the +Measure of their Sin, Wrath will come upon them to the Uttermost; The End +of the Wicked contemplated by the Righteous; or, The Torments of the +Wicked in Hell, no occasion of grief to the Saints in Heaven; Wicked Men +useful in their Destruction only,--these are among the titles of his +sermons. Moreover, there is reason to believe that this very sermon, or +its like, was used on other occasions besides the one to which it is +explicitly ascribed. There is a tradition[17] that Edwards preached it +once when Whitfield had disappointed an audience by not appearing, and +that he produced a great effect by it. The manuscript is dated _June_, +1741, which suggests that it may have been preached in Northampton, or +elsewhere, the month before it was attended with such remarkable +impressions on the hearers in Enfield. But still more significant is the +existence of an undated second sermon from the same text. In this, which +was undoubtedly of earlier origin, the thought is somewhat differently +worked out: it is less lurid, less fully elaborated, less terrific; but it +contains many of the ideas, for example, on the uncertainty of life, the +suddenness with which destruction may overtake the sinner, etc., that are +found in the Enfield sermon. Edwards was evidently fascinated by the +theme; he works it out with the sure touch of a great artist, with the +intellectual force of the skilled dialectician. And he proclaims his +message with the intensity of conviction of an Old Testament prophet. No +wonder his hearers were moved. The effect would certainly have been less +great had there been any note or personal vindictiveness in the preaching. +But there is nothing of this; it is not in this sense that the sermon can +be called "imprecatory." On the contrary, so far as Edwards's personal +attitude is concerned, it is not difficult to detect in it the pathos and +the pity of the gentlest of men weeping over the senseless folly of those +who, blind to impending destruction, refuse repeated invitations of safety +(cf. Matt. xxiii. 37). For the rest, he is quite impersonal, detached; the +truth he preaches is sure, awful, but objective. On the modern reader the +sermon is likely to produce a very painful impression, unless he, for his +part, reads it in the same impersonal, detached way. It is not only the +realism of the presentation, but the harshness of the doctrine, which +offends. Edwards, for instance, frequently speaks of the reason why +sinners are not immediately cast into hell; but the reason assigned is not +the mercy or goodness or love of God, but His mere power and sovereign +pleasure. This is one aspect of the truth of the spiritual universe as +Edwards sees it. He is not a sentimentalist; he proclaims the truth as he +finds it. As far as Edwards himself is concerned, there is nothing in the +whole sermon, or in any of his "imprecatory" sermons, so called, half as +revolting as Dante's attitude towards sinners in hell. Take, for instance, +the case of Filippo Argenti in the Lake of Mud (_Inferno_, Canto viii.): +"'Master, I should much like to see him ducked in this broth before we +depart from the lake.' And he to me, 'Ere the shore allows thee to see it +thou shalt be satisfied; it will be fitting that thou enjoy such a +desire.' After this a little I saw such rending of him by the muddy folk +that I still praise God therefor, and thank Him for it. All cried, 'At +Filippo Argenti!' and the raging Florentine spirit turned upon himself +with his teeth." + +89. =The God that holds you ... drop down into hell.= This is probably the +best remembered paragraph in this all too well remembered sermon. +Comparison with the original manuscript shows some interesting variants +from the printed text, and at the same time gives evidence of the +deliberateness with which the sentences were wrought out with reference to +their calculated effect. For both reasons the passage is here reproduced +as written. + +"You are over the pit of hell in Gods hand very much as one holds a spider +or some loathsome Insect over the fire & 'tis nothing but for God to let +you go & you fall in." (Here follow four undecipherable lines, which +apparently, however, do not belong in this connection. The passage then +continues on the next page of the Ms.) "& this G. that thus holds you in +his hand is very angry with you & dreadfully provoked. ____ his wrath +burns like fire. ____ you are lothsome and hatefull in his eyes & and +worthy to be burnt--he looks upon you as worthy of nothing else but to be +cast into the fire you are ten thous. times more loathsome in his eyes +than the most noisome insect in the eyes of us men ____ & you have +offended him a thous. times so much as ever an obstinate rebel did his +prince. ____ & yet you are in his hands & tis nothing at all but his mere +pleasure that he keeps you from falling into hell every moment ____ there +is no other reason to be given why you did not go to hell last night why +you did not wake up in hell after you had closed your eyes to sleep & +there is no other reason to be given why you have [not] drop'd since you +rose in the morning ____ yea since you sit on here in the house of G. +Provoking his pure Eyes by your sinfull wicked manner of attending his +Holy worship ____ Yea there is nothing else to be given as the Reason why +you don't this very moment drop down into hell." + +Between the sentences here separated by longer spaces, lines curving from +the lower part of the preceding to the upper part of the following are +drawn, indicating possibly rhetorical pauses in the delivery and +suggesting to the modern reader a succession of waves, wave on wave of +horror, each more overwhelming than the one that went before. + +The above passage is contained in the manuscript under division I. of the +"Application," division II. beginning, "And consider here more +particularly" (p. 89). The four divisions thereafter following correspond +roughly to those in the printed edition, but are mere headings, and differ +from the six divisions first sketched. Inserted in the manuscript is a +loose sheet containing in Edwards's handwriting a careful outline of the +whole sermon, such as he might have made when preparing the sermon for the +press or used as notes for preaching. The manuscript of the entire sermon +is short, but twenty-two pages of writing and one blank leaf. + + +A STRONG ROD BROKEN + +98. =God's Awful Judgment.= The manuscript of this sermon is dated, "On +occasion of the death of Col. Stoddard June 1748." It consists of +fifty-two pages of the usual size of Edwards's manuscript sermons, but +with the unusual feature of being written in double columns. The paper +used was partly that of letters addressed to Edwards, the writing being in +places across the address, and the stamp marks being removed; +partly--about twenty pages--pieces of fine, soft paper, deep cut around +the upper edges, believed to be scraps of the paper used by Mrs. Edwards +and her daughters in making fans. The sermon is evidently written at high +pressure, with few corrections and fairly fully. The title-page of the +first edition reads as follows: "A Strong Rod broken and withered. A +Sermon Preached in Northampton, in the Lord's Day, June 26. 1748 On the +Death of The Honourable John Stoddard, Esq. Often a Member of his +Majesty's Council, For many Years Chief Justice of the Court of Common +Pleas for the County of Hampshire, Judge of the Probate of Wills, and +Chief Colonel of the Regiment, &c. Who died in Boston June 19. 1748. in +the 67th Year of his Age. By Jonathan Edwards A.M. Pastor of the first +Church in Northampton. Dan. iv. 35--He doth according to his Will in the +Army of Heaven, and among the inhabitants of the Earth; and none can stay +his Hand, or say unto Him, What dost thou? Boston Printed by Rogers and +Fowle for J. Edwards in Cornhill 1748." + +Colonel Stoddard was the eighth child and fourth son of the Rev. Solomon +Stoddard, and therefore Edwards's uncle on his mother's side. He was a man +of great prominence in all the leading affairs of the town, the county, +and the colony. "His life," says Trumbull (_History of Northampton_, Vol. +II, p. 172), "was the connecting link between the two series of great +leaders who controlled the affairs of Western Massachusetts for nearly a +century and three-quarters. His predecessors were John Pynchon of +Springfield and Samuel Partridge of Hatfield; following him came Joseph +Hawley and Caleb Strong of Northampton, and these five men were the +leaders in the Colony, the Province and the State." He was a stalwart +upholder of royalty and the royal prerogative, and for this reason had +many opponents; but the general esteem in which he was held is evidenced +by his many offices and by the fact that he was seventeen times reëlected +the representative of the county to the General Court. He was a valued +friend of Governor Shirley, in connection with whom there is a +characteristic story of him. It is that he once called and asked to see +the Governor when the latter had a party dining with him, but declined the +servant's invitation to come in. The company were surprised and shocked at +what they regarded as an act of discourtesy to the chief magistrate. "What +is the gentleman's name?" asked the Governor. "I think," replied the +servant, "he told me his name was Stoddard." "Is it?" said the Governor. +"Excuse me, gentlemen, if it is Col. Stoddard, I must go to him." (From +_Dwight's Travels_, Vol. I, p. 332, quoted by Trumbull, _op. cit._ p. +173.) His death removed one of Edwards's strongest supporters and probably +contributed to the tragic issue of the great controversy in which the +preacher was now engaged. In this connection it is interesting to find +that Colonel Stoddard in 1736 helped to lay out the township of +Stockbridge and that he had much to do toward establishing the mission to +the Indians there, to the conduct of which Edwards was called after his +dismissal from Northampton. Edwards's sermon is an eulogy, but there is +every reason to suppose that it gives on the whole a just impression of +Stoddard's character, services, and attainments. On him, see further +Trumbull, _op. cit._ Vol. II, Chap. xiii. + +116. =Present war.= King George's French and Indian War (1744-1748-9). +Colonel Stoddard, as commander of the Hampshire forces, directed the +military operations in that part of the country until his death. Major +Israel Williams of Hatfield, who later succeeded to the command, writing +under date of June 25, 1748, to Secretary Willard, says: "We are now like +sheep without a shepherd.... God has been pleased to take him (who was in +a great measure our wisdom and strength and glory) from us at a time when +we could least spare him." (Trumbull, _op. cit._ Vol. II, p. 158.) + + +FAREWELL SERMON + +118. =A Farewell Sermon.= "A Farewel-Sermon Preached at the first Precinct +in Northampton, After the People's publick Rejection of their Minister, +and renouncing their Relation to Him as Pastor of the Church there, On +June 22. 1750 Occasion'd by Difference of Sentiments, concerning the +requisite Qualifications of Members of the Church, in compleat Standing. +By Jonathan Edwards, A.M. Acts xx. 18. Ye know, from the first day that I +came into Asia, after what Manner I have been with you, at all Seasons. +ver. 20. And how I kept back nothing that was profitable unto you, but +have showed you, and have taught you publickly, and from House to House. +ver. 26, 27. Wherefore I take you to Record this Day, that I am pure from +the Blood of all Men: For I have not shunned to declare unto you all the +Counsel of God. Gal. iv. 15, 16. Where is then the Blessedness ye spake +of? For I bear you Record, that if it had been possible, ye would have +plucked out your own Eyes, and have given them to me. Am I then become +your Enemy, because I tell you the Truth? Boston Printed and sold by S. +Kneeland over against the Prison in Queen-Street. 1751."--Title-page of +the first edition. + +The preface to this sermon is a document so important for the +understanding of it, that it is here, as is usual also in other editions, +printed in full. + +_Preface._ It is not unlikely, that some of the readers of the following +sermon may be inquisitive concerning the circumstances of the difference +between me and the people of Northampton, that issued in that separation +between me and them, which occasioned the preaching of this farewell +sermon. There is, by no means, room here for a full account of that +matter: but yet it seems to be proper, and even necessary, here to correct +some gross misrepresentations, which have been abundantly, and ('tis to be +feared) by some affectedly and industriously made, of that difference: +such as, that I insisted on persons being assured of their being in a +state of salvation, in order to my admitting them into the church; that I +required a particular relation of the method and order of a person's +inward experience, and of the time and manner of his conversion, as the +test of his fitness for Christian communion; yea, that I have undertaken +to set up a pure church, and to make an exact and certain distinction +between saints and hypocrites, by a pretended infallible discerning [of] +the state of men's souls; that in these things I had fallen in with those +wild people, who have lately appeared in New England, called Separatists; +and that I myself was become a grand Separatist; and that I arrogated all +the power of judging of the qualifications of candidates for communion +wholly to myself, and insisted on acting by my sole authority, in the +admission of members into the church, &c. + +In opposition to these slanderous representations, I shall at present only +give my reader an account of some things which I laid before the council, +that separated between me and my people, in order to their having a just +and full view of my principles relating to the affair in controversy. + +Long before the sitting of the council, my people had sent to the Reverend +Mr. Clark of Salem village, desiring him to write in opposition to my +principles. Which gave me occasion to write to Mr. Clark, that he might +have true information what my principles were. And in the time of the +sitting of the council, I did, for their information, make a public +declaration of my principles before them and the church, in the +meeting-house, of the same import with that in my letter to Mr. Clark, and +very much in the same words: and then, afterwards, sent in to the council +in writing, an extract of that letter, containing the information I had +given to Mr. Clark, in the very words of my letter to him, that the +council might read and consider it at their leisure, and have a more +certain and satisfactory knowledge what my principles were. The extract +which I sent in to them was in the following words: + + "I am often and I don't know but pretty generally, in the country, + represented as of a new and odd opinion with respect to the terms of + Christian communion, and as being for introducing a peculiar way of + my own. Whereas I don't perceive that I differ at all from the scheme + of Dr. Watts in his book entitled, _The Rational Foundation of a + Christian Church, and the Terms of Christian Communion_; which, he + says, is the common sentiment of all reformed churches. I had not + seen this book of Dr. Watts' when I published what I have written on + the subject. But yet I think my sentiments, as I have expressed them, + are as exactly agreeable to what he lays down, as if I had been his + pupil. Nor do I at all go beyond what Dr. Doddridge plainly shows to + be his sentiments, in his _Rise and Progress of Religion_, and his + _Sermons on Regeneration_, and his Paraphrase and Notes on the New + Testament. Nor indeed, sir, when I consider the sentiments you have + expressed in your letters to Major Pomroy and Mr. Billing, can I + perceive but that they come exactly to the same thing that I + maintain. You suppose the sacraments are not converting ordinances: + but that, 'as seals of the covenant, they presuppose conversion, + especially in the adult; and that it is visible saintship, or, in + other words, a credible profession of faith and repentance, a solemn + consent to the gospel covenant, joined with a good conversation, and + competent measure of Christian knowledge, is what gives a gospel + right to all sacred ordinances: but that it is necessary to those + that come to these ordinances, and in those that profess a consent to + the gospel covenant, that they be sincere in their profession,' or at + least should think themselves so.--The great thing which I have + scrupled in the established method of this church's proceeding, and + which I dare no longer go on in, is their publicly assenting to the + form of words rehearsed on occasion of their admission to the + communion, without pretending thereby to mean any such thing as any + hearty consent to the terms of the gospel covenant, or to mean any + such faith or repentance as belong to the covenant of grace, and are + the grand conditions of that covenant: it being, at the same time + that the words are used, their known and established principle which + they openly profess and proceed upon, that men may and ought to use + these words and mean no such thing, but something else of a nature + far inferior; which I think they have no distinct, determinate notion + of; but something consistent with their knowing that they do not + choose God as their chief good, but love the world more than him, and + that they do not give themselves up entirely to God, but make + reserves; and in short, knowing that they do not heartily consent to + the gospel covenant, but live still under the reigning power of the + love of the world, and enmity to God and Christ. So that the words of + their public profession, according to their openly established use, + cease to be of the nature of any profession of gospel faith and + repentance, or any proper compliance with the covenant: for 'tis + their profession, that the words, as used, mean no such thing. The + words used under these circumstances, do at least fail of being a + _credible_ profession of these things. I can conceive of no such + virtue in a certain set of words, that it is proper, merely on the + making of these sounds, to admit persons to Christian sacraments, + without any regard to any pretended meaning of these sounds: nor can + I think that any institution of Christ has established any such terms + of admission into the Christian church. It does not belong to the + controversy between me and my people, how particular or large the + profession should be that is required. I should not choose to be + confined to exact limits as to that matter; but rather than contend, + I should content myself with a few words, briefly expressing the + cardinal virtues or acts implied in a hearty compliance with the + covenant, made (as should appear by inquiry into the person's + doctrinal knowledge) understandingly; if there were an external + conversation agreeable thereto: yea, I should think, that such a + person, solemnly making such a profession, had a right to be received + as the object of a public charity, however he himself might scruple + his own conversion, on account of his not remembering the time, not + knowing the method of his conversion, or finding so much remaining + sin, &c. And (if his own scruples did not hinder his coming to the + Lord's table) I should think the minister or church had no right to + debar such a professor, though he should say he did not think himself + converted; for I call that a profession of godliness, which is a + profession of the great things wherein godliness consists, and not a + profession of his own opinion of his good estate." + + Northampton, May 7, 1750. + + + Thus far my Letter to Mr. Clark. + +The council having heard that I had made certain draughts of the covenant, +or forms of a public profession of religion which I stood ready to accept +of from the candidates for church communion, they, for their further +information, sent for them. Accordingly I sent them four distinct draughts +or forms, which I had drawn up about a twelvemonth before, as what I stood +ready to accept of (any one of them) rather than contend and break with my +people. + +The two shortest of these forms are here inserted for the satisfaction of +the reader. They are as follows. + + "I hope I do truly find a heart to give up myself wholly to God, + according to the tenor of that covenant of grace which was sealed in + my baptism; and to walk in a way of that obedience to all the + commandments of God, which the covenant of grace requires, as long as + I live." Another, + + "I hope I truly find in my heart a willingness to comply with all the + commandments of God, which require me to give up myself wholly to + him, and to serve him with my body and my spirit. And do accordingly + now promise to walk in a way of obedience to all the commandments of + God, as long as I live." + +Such kind of professions as these I stood ready to accept, rather than +contend and break with my people. Not but that I think it much more +convenient, that ordinarily the public profession of religion that is made +by Christians should be much fuller and more particular; and that (as I +hinted in my letter to Mr. Clark) I should not choose to be tied up to any +certain form of words, but to have liberty to vary the expressions of a +public profession the more exactly to suit the sentiments and experience +of the professor, that it might be a more just and free expression of what +each one finds in his heart. + +And moreover it must be noted, that I ever insisted on it, that it +belonged to me as a pastor, before a profession was accepted, to have full +liberty to instruct the candidate in the meaning of the terms of it, and +in the nature of the things proposed to be professed; and to inquire into +his doctrinal understanding of these things, according to my best +discretion; and to caution the person, as I should think needful, against +rashness in making such a profession, or doing it mainly for the credit of +himself or his family, or from any secular views whatsoever, and to put +him on serious self-examination, and searching his own heart, and prayer +to God to search and enlighten him that he may not be hypocritical and +deceived in the profession he makes; withal pointing forth to him the +many ways in which professors are liable to be deceived. + +Nor do I think it improper for a minister in such a case, to inquire and +know of the candidate what can be remembered of the circumstances of his +Christian experience; as this may tend much to illustrate his profession +and give a minister great advantage for proper instructions: though a +particular knowledge and remembrance of the time and method of the first +conversion to God is not to be made the test of a person's sincerity, nor +insisted on as necessary in order to his being received into full charity. +Not that I think it at all improper or unprofitable, that in some special +cases a declaration of the particular circumstances of a person's first +awakening and the manner of his convictions, illuminations and comforts, +should be publicly exhibited before the whole congregation, on occasion of +his admission into the church; though this be not demanded as necessary to +admission. I ever declared against insisting on a relation of experience, +in this sense (viz., a relation of the particular time and steps of the +operation of the Spirit in first conversion), as the term of communion: +yet, if by a relation of experiences, he meant a declaration of experience +of the great things _wrought_, wherein true grace and the essential acts +and habits of holiness consist; in this sense, I think an account of a +person's experiences necessary in order to his admission into full +communion in the church. But that in whatever inquiries are made, and +whatever accounts are given, neither minister nor church are to set up +themselves as searchers of hearts, but are to accept the serious, solemn +profession of the well instructed professor, of a good life, as best able +to determine what he finds in his own heart. + +These things may serve in some measure to set right those of my readers +who have been misled in their apprehensions of the state of the +controversy between me and my people, by the forementioned +misrepresentations. + + JONATHAN EDWARDS. + +135. =But in all probability this will never be again.= It is sometimes +asserted that Edwards never again occupied the pulpit in Northampton. This +is not true. He preached, in fact, twelve Sundays, though, to be sure, not +consecutively and only when other supplies could not be secured, before +his removal to Stockbridge. There is perhaps more reason for the statement +of Dr. Hopkins, quoted by Dwight (_op. cit._ p. 418), that the town at +last--it is thought in November, 1750--voted that he should preach no +longer. But the records of town and precinct are alike silent on this +matter, the only vote bearing on it being one passed by the precinct in +November, "to pay Mr. Edwards £10 old tenor per Sabbath for the time he +preached here since he was dismissed." Trumbull, who has established this +fact (_History of Northampton_, Vol. II, p. 227), says that the last +sermon by Edwards in Northampton was in the afternoon of October 13, 1751, +from the text Heb. xi. 16. But even this is doubtful; for among the +manuscripts in New Haven, Professor Dexter discovered a sermon on 2 Cor. +iv. 6 marked as preached in Northampton, May 1755, and in a book of plans +of sermons at least three notes of texts and doctrines of the same period +marked as designed for Northampton. (F. B. Dexter, _The Manuscripts of +Jonathan Edwards_, p. 8.) + +145. =By which I became so obnoxious.= The excitement of the Great +Awakening was followed by a period of laxity. In 1744 Edwards was informed +that a number of the young people of his congregation, of both sexes, were +reading immoral books, which fostered lascivious and obscene conversation. +To check the evil, he preached a sermon, of the frankness of which we may +judge from the published sermon on "Joseph's Temptation," from Heb. xii. +15, 16, and after the service communicated to the brethren of the church +the evidence in his possession with a view to further action. A committee +of inquiry was appointed to assist the pastor in examining into the affair +at a meeting at his house. Edwards then read the names of the young people +to be summoned as witnesses or as accused, but without discriminating +between the two classes. When the names were thus published, it was found +that most of the leading families of the town were implicated. "The town +was suddenly all on a blaze." Many of the heads of families refused to +proceed with the investigation; many of the young people summoned to the +meeting refused to come, and those who did come acted with insolence. +Edwards never thereafter succeeded in reëstablishing his authority. For +years not a single candidate appeared for admission to the church. See +Hopkins, _Life of Edwards_ (1765), pp. 53 ff. Dwight, _op. cit._ pp. 299 +f., copies Hopkins's account almost verbatim, but without acknowledgment. + +146. =I have ... meet before him.= The company keeping and worldly +amusements of the young people were an old grievance with Edwards. Writing +of the period before the revival of 1734-1735, he says, "It was their +manner very frequently to get together in conventions of both sexes, for +mirth and jollity, which they called frolicks; and they would often spend +the greater part of the night in them, without any regard to order in the +families they belong to." How the young people amused themselves in these +"conventions," we can only conjecture; it is certain that some, at least, +of the parents saw no harm in them. But Edwards's idea of family +government was very different. "He allowed not his children to be from +home after nine o'clock at night, when they went abroad to see their +friends and companions. Neither were they allowed to sit up much after +that time, in his own house, when any came to make them a visit. If any +gentleman desired acquaintance with his daughters, after handsomely +introducing himself, by properly consulting the parents, he was allowed +all proper opportunity for it: a room and fire, if needed; but must not +intrude on the proper hours of rest and sleep, or the religion and order +of the family." (Hopkins, _op. cit._ p. 44.) We have reason to think that +some of the "other liberties commonly taken by young people in the land" +were calculated to favor anything rather than refinement and +spirituality. + +149. =A contentious spirit.= History in a general way corroborates the +following testimony of Edwards concerning the contentious spirit in the +people of Northampton: "There were some mighty contests and controversies +among them in Mr. Stoddard's day, which were managed with great heat and +violence; some great quarrels in the church, wherein Mr. Stoddard, great +as his authority was, knew not what to do with them. In one ecclesiastical +controversy in Mr. Stoddard's day, wherein the church was divided into two +parties, the heat of spirit was raised to such a degree, that it came to +hard blows. A member of one party met the head of the opposite party and +assaulted him and beat him unmercifully. There has been for forty or fifty +years a sort of settled division of the people into two parties, somewhat +like the Court and Country party in England (if I may compare small things +with great). There have been some of the chief men in the town, of chief +authority and wealth, that have been great proprietors of their lands, who +have had one party with them. And the other party, which has commonly been +the greatest, have been of those who have been jealous of them, apt to +envy them, and afraid of their having too much power and influence in town +and church. This has been a foundation of innumerable contentions among +the people, from time to time, which have been exceedingly grievous to me, +and by which doubtless God has been dreadfully provoked, and his Spirit +grieved and quenched, and much confusion and many evil works have been +introduced." Letter of July 1, 1751 to Rev. Thomas Gillespie. Cf. +Trumbull, _History of Northampton_, Vol. II, p. 36. + + + + +Footnotes: + +[1] See J. A. Stoughton, _Windsor Farmes_, p. 39 and p. 69 n. Students of +heredity may perhaps here find a clew to the character of Edwards's +brilliant, wayward grandson, Aaron Burr. + +[2] See H. N. Gardiner, _The Early Idealism of Edwards_ in Jonathan +Edwards: a Retrospect, pp. 115-160: Boston, 1901. Cf. J. H. MacCracken, +_The Sources of Jonathan Edwards's Idealism_, Philos. Rev., xi. 26 ff. +(Jan. 1902). + +[3] That to the church at Bolton, Conn. But for some reason, not now +apparent, he was never installed there. See S. Simpson, _Jonathan +Edwards--a Historical Review_, Hartford Seminary Record. xiv. 11 +(November, 1903). + +[4] First printed by Dwight, _Life of President Edwards_, p. 114, and +frequently reproduced. It has been compared to Dante's description of +Beatrice, which in pure lyric quality it certainly equals, though it lacks +the latter's sensuous coloring and imaginative idealization. The +comparison is made by A. V. G. Allen, _The Place of Edwards in History_, +in Jonathan Edwards: a Retrospect, p. 7; the contrast is pointed out by +John De Witt, Stockbridge (1903), Oration, p. 45 (pub. by the Berkshire +Conference). + +[5] Solomon Clark, _Historical Catalogue of the Northampton First Church_, +pp. 40-67 (Northampton, 1891), prints the list in full. + +[6] See note, p. 179. + +[7] It is impossible here to go into the history of this famous +controversy. Something concerning it will be found in the notes, pp. 172 +ff.; Dwight, _op. cit._, pp. 298-448, prints the documents from Edwards's +Journal in full; the records of the church are silent. It should be +stated, perhaps, in fairness to the Northampton people, that the pastoral +relation was not then, as is sometimes supposed, regarded as indissoluble; +six clergymen were "dismissed" from neighboring churches between 1721 and +1755. Moreover, Edwards, eminent as he undoubtedly was as a preacher, was +to them only the parish minister; his great fame as a theologian was +established later. Cf. Trumbull, _History of Northampton_, II, 225. It is +also not unreasonable to suppose that the spiritual capacities of the +people had been overstimulated. The later repentance of Joseph Hawley (see +Dwight, _op. cit._, p. 421), Edwards's cousin, who had taken a leading +part in the movement against him, concerns only the spirit of the +opposition; it does not seriously question the wisdom, under the +circumstances, of the separation. + +[8] Aaron Burr, the Vice-President of the United States, who killed +Alexander Hamilton in a duel, was their son. + +[9] See, e.g., the incident recorded by Dwight, _op. cit._, p. 133, where +the rapture lasts for about an hour, accompanied for the greater part of +the time "with tears and weeping aloud." + +[10] See F. B. Dexter, _The Manuscripts of Jonathan Edwards_, p. 7. +(Reprinted from the Proceedings of the Mass. Hist. Soc., March, 1901.) + +[11] As, e.g., in the great ethical sermon on the Sin of Theft and of +Injustice from the text, "Thou shalt not steal." Works, Worcester reprint, +IV, 601. + +[12] Examples of this are found in the manuscript sermons on John i. 47 +and John i. 41, 42, which are here taken as typical. + +[13] Samuel Hopkins, _Life of Edwards_, p. 48. + +[14] As illustrating the expansion in the printed sermon as compared with +the manuscript prepared for preaching, see note p. 157. + +[15] The next neighbor town. + +[16] "If I am in danger of going to hell, I should be glad to know as much +as possibly I can of the dreadfulness of it. If I am very prone to neglect +due care to avoid it, he does me the best kindness who does most to +represent to me the truth of the case, that sets forth my misery and +danger in the liveliest manner."--Sermon on The Distinguishing Marks of a +Work of the Spirit of God. + +[17] As Professor A. V. G. Allen informs the editor in a letter, Jan. 23, +1904. + + + + +Transcriber's Notes: + +Passages in italics are indicated by _italics_. + +Passages in bold are indicated by =bold=. + +The original text includes several intentional blank spaces. These are +represented by ____ in this text version. + +The misprint "dont" has been corrected to "don't" (page 169). + + + + + + +End of the Project Gutenberg EBook of Selected Sermons of Jonathan Edwards, by +Jonathan Edwards + +*** END OF THIS PROJECT GUTENBERG EBOOK SELECTED SERMONS OF JONATHAN *** + +***** This file should be named 34632-8.txt or 34632-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/4/6/3/34632/ + +Produced by The Online Distributed Proofreading Team at +http://www.pgdp.net (This book was produced from scanned +images of public domain material from the Google Print +project.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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Norman Gardiner. + </title> + + <style type="text/css"> + + p {margin-top: .75em; text-align: justify; margin-bottom: .75em;} + + body {margin-left: 12%; margin-right: 12%;} + + .pagenum {position: absolute; left: 92%; font-size: smaller; text-align: right; font-style: normal;} + + h1,h2,h3,h4,h5,h6 {text-align: center; clear: both;} + + hr {width: 33%; margin-top: 2em; margin-bottom: 2em; margin-left: auto; margin-right: auto; clear: both;} + + table {margin-left: auto; margin-right: auto;} + + .blockquot {margin-left: 5%; margin-right: 10%;} + .note {margin-left: 20%; margin-right: 20%;} + + .right {text-align: right;} + .center {text-align: center;} + + .smcap {font-variant: small-caps;} + + .figcenter {margin: auto; text-align: center;} + + a:link {color:#0000ff; text-decoration:none} + a:visited {color:#6633cc; text-decoration:none} + + .spacer {padding-left: 1em; padding-right: 1em;} + + ins.correction {text-decoration:none; border-bottom: thin solid gray;} + + </style> + </head> +<body> + + +<pre> + +Project Gutenberg's Selected Sermons of Jonathan Edwards, by Jonathan Edwards + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Selected Sermons of Jonathan Edwards + +Author: Jonathan Edwards + +Editor: H. Norman Gardiner + +Release Date: December 12, 2010 [EBook #34632] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK SELECTED SERMONS OF JONATHAN *** + + + + +Produced by The Online Distributed Proofreading Team at +http://www.pgdp.net (This book was produced from scanned +images of public domain material from the Google Print +project.) + + + + + + +</pre> + + + +<p> </p> +<div class="figcenter"><img src="images/frontis.jpg" alt="Jonathan Edwards" /></div> + +<p> </p><p> </p><p> </p> +<h1>SELECTED SERMONS</h1> +<h4>OF</h4> +<h1>JONATHAN EDWARDS</h1> +<p> </p> +<h3>EDITED WITH INTRODUCTION AND NOTES</h3> +<h5>BY</h5> +<h2>H. NORMAN GARDINER</h2> +<h4>PROFESSOR OF PHILOSOPHY IN SMITH COLLEGE</h4> +<p> </p> +<p class="center">New York<br /> +THE MACMILLAN COMPANY<br /> +LONDON: MACMILLAN & CO., LTD.<br /> +1904</p> +<p class="center"><i>All rights reserved</i></p> +<p> </p><p> </p> +<p class="center"><span class="smcap">Copyright</span>, 1904,<br /> +<span class="smcap">By</span> THE MACMILLAN COMPANY.</p> +<p class="center">Set up and electrotyped. Published June, 1904.</p> +<p class="center">Norwood Press<br /> +J. S. Cushing & Co.—Berwick & Smith Co.<br /> +Norwood, Mass., U.S.A.</p> + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<h2>CONTENTS</h2> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td> </td><td> </td><td align="right"><small>PAGE</small></td></tr> +<tr><td colspan="2">INTRODUCTION</td><td align="right"><a href="#Page_vii">vii</a></td></tr> +<tr><td colspan="2">SERMONS:</td></tr> +<tr><td align="right"><a href="#I">I.</a></td><td><span class="smcap">God Glorified in Man’s Dependence</span> (1731)</td><td align="right"><a href="#Page_1">1</a></td></tr> +<tr><td align="right"><a href="#II">II.</a></td><td><span class="smcap">The Reality of Spiritual Light</span> (1733)</td><td align="right"><a href="#Page_21">21</a></td></tr> +<tr><td align="right"><a href="#III">III.</a></td><td><span class="smcap">Ruth’s Resolution</span> (1735)</td><td align="right"><a href="#Page_45">45</a></td></tr> +<tr><td align="right"><a href="#IV">IV.</a></td><td><span class="smcap">The Many Mansions</span> (1737)</td><td align="right"><a href="#Page_64">64</a></td></tr> +<tr><td align="right"><a href="#V">V.</a></td><td><span class="smcap">Sinners in the Hands of an Angry God</span> (1741)</td><td align="right"><a href="#Page_78">78</a></td></tr> +<tr><td align="right"><a href="#VI">VI.</a></td><td><span class="smcap">A Strong Rod Broken and Withered</span> (1748)</td><td align="right"><a href="#Page_98">98</a></td></tr> +<tr><td align="right"><a href="#VII">VII.</a></td><td><span class="smcap">Farewell Sermon</span> (1750)</td><td align="right"><a href="#Page_118">118</a></td></tr> +<tr><td colspan="2">NOTES</td><td align="right"><a href="#Page_155">155</a></td></tr></table> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p> +<h2>INTRODUCTION</h2> + +<p><br />Jonathan Edwards was born October 5, 1703, in what is now South Windsor, +Conn., a part of the parish then known as “Windsor Farmes.” His father, +the Rev. Timothy Edwards, the minister of the parish, a Harvard graduate, +was reputed a man of superior ability and polished manners, a lover of +learning as well as of religion; in addition to his pastoral duties, he +fitted young men for college, and his liberal views of education appear in +the fact that he made his daughters pursue the same studies these youths +did. His mother, a daughter of the Rev. Solomon Stoddard, the minister of +Northampton, is said to have resembled her distinguished father in +strength of character and to have surpassed her husband in the native +vigor of her mind. As regards remoter ancestry and their intellectual and +moral qualities, Edwards seems also to have been well born; an exception, +however, must be made of the eccentric and possibly insane grandmother on +his father’s side, whose outrageous conduct led to her divorce.<small><a name="f1.1" id="f1.1" href="#f1">[1]</a></small></p> + +<p>Brought up the only son in a family of ten daughters, apart from all +distracting influences, in an atmosphere of religion and serious study in +the home, amid natural surroundings of meadows, woods, and low-lying +distant hills singularly conducive to a life of contemplation, the boy +early developed that absorbing interest in the things of the spirit, and +that astonishing acuteness<span class="pagenum"><a name="Page_viii" id="Page_viii">[Pg viii]</a></span> of intellect which are the most prominent +characteristics of his genius. While a mere child he spent much of his +time in religious exercises and in conversation on religious matters with +other boys, with some of whom he joined to build a booth in a retired spot +in a swamp for secret prayer; he had besides several other such places for +prayer in the woods to which he was wont to retire. His mind also dwelt +much on the doctrines he was taught, especially on the doctrine of God’s +sovereignty in election, against which he at that time violently rebelled. +When only ten years of age he wrote a short, quaint, somewhat humorous +little tract on the immortality of the soul; at about twelve he composed a +remarkably accurate and ingenious paper on the habits of the “flying +spider.”</p> + +<p>He entered the Collegiate School of Connecticut at Saybrook—afterwards +Yale College—at thirteen, and in 1720, shortly before his seventeenth +birthday, graduated at New Haven with the valedictory. In his Sophomore +year he made the acquaintance of Locke’s <i>Essay on the Human +Understanding</i>—a work which left a permanent impress on his thinking. He +read it, he says, with a far higher pleasure “than the most greedy miser +finds when gathering up handfuls of silver and gold from some +newly-discovered treasure.” Under its influence he began a series of Notes +on the Mind, with a view to a comprehensive treatise on mental philosophy. +He also began, possibly somewhat later, a series of Notes on Natural +Science, with reference to a similar work on natural philosophy. It is in +these early writings that we find the outlines of an idealistic theory +which resembles, but was probably not at all derived from, that of +Berkeley, and which seems to have remained a determining factor in his +speculations to the last.<small><a name="f2.1" id="f2.1" href="#f2">[2]</a></small></p> + +<p><span class="pagenum"><a name="Page_ix" id="Page_ix">[Pg ix]</a></span>After graduating he continued to reside for two years in New Haven, +studying for the ministry. From August, 1722, till the following April he +supplied the pulpit of a small Presbyterian congregation in New York, but +declined the invitation to remain as their minister. After returning to +his father’s home in Windsor, he received at least two other calls, one of +which he seems to have accepted.<small><a name="f3.1" id="f3.1" href="#f3">[3]</a></small> In September, 1723, he went to New +Haven to receive his Master’s degree, was appointed a tutor at the +college, entered upon the active duties of that office in June, 1724, and +continued in the same till September, 1726, when he resigned his tutorship +to become colleague-pastor with his grandfather Stoddard in the church at +Northampton.</p> + +<p>The spiritual history of Edwards in these years of growth from youth to +early manhood is recorded by his own hand in a narrative of personal +experiences written at a later date for his own use, in fragments of a +diary, and in a series of resolutions which he drew up for the conduct of +his own life. These documents, which were first published by his +biographer and descendant, Sereno E. Dwight, in 1829, throw a flood of +light on Edwards’s character and temperament, and serve to explain much in +his life which would otherwise be obscure. He tells us in his narrative +how the childish delight in the exercises of religion before referred to +gradually declined; how at length “he turned like a dog to his vomit, and +went on in the ways of sin;” then how, after much conflict of soul, he +experienced toward the end of his college course a genuine conversion, +issuing in a new life and, in the course of time, a deep and delightful +sense of God’s sovereignty, the excellency of Christ, and the beauty of +holiness. There is possibly some exaggeration<span class="pagenum"><a name="Page_x" id="Page_x">[Pg x]</a></span> in Edwards’s description of +this lapse and this recovery, but it was at least a very real experience +to him, and it doubtless contributed to the emphasis which he afterwards +put on conversion in his preaching. His own state after this decisive +change was at times one of mystic rapture—“a calm, sweet abstraction of +soul from all the concerns of this world; and sometimes a kind of vision, +or fixed ideas and imaginations, of being alone in the mountains or some +solitary wilderness, far from all mankind, sweetly conversing with Christ +and wrapped and swallowed up in God.” His diary is the record of a soul +straining in its flight. He watches the fluctuations of his moods with +almost morbid intensity, and yet in a way by no means merely conventional, +and with a singular absence of sentimentality, so evidently sincere and, +in a sense, objective are his observations. Of his seventy Resolutions, +all written before he was twenty, the following may be taken as a +specimen: it is the language of a mind as truly original as religious, and +is eminently characteristic. “On the supposition that there never was to +be but one individual in the world, at any one time, who was properly a +complete Christian, in all respects of a right stamp, having Christianity +always shining in its true lustre, and appearing excellent and lovely, +from whatever part and under whatever character viewed, <i>Resolved</i>: To act +just as I would do, if I strove with all my might to be that one, who +should live in my time.” And he did so act; these resolutions were not +empty, they really determined his life.</p> + +<p>Edwards was ordained at Northampton, February 15, 1727, being then in his +twenty-fourth year. Five months later, July 28, he married the beautiful +Sarah Pierrepont, then seventeen, the daughter of the Rev. James +Pierrepont, of New Haven, one of the founders, and a prominent trustee, of +Yale College, and on her mother’s side, the great-granddaughter of Thomas +Hooker, “the father of the Connecticut churches.” Edwards’s description of +her, written four years before their marriage, is<span class="pagenum"><a name="Page_xi" id="Page_xi">[Pg xi]</a></span> +famous.<small><a name="f4.1" id="f4.1" href="#f4">[4]</a></small> The union +proved a singularly happy one, the intelligence, cheerfulness, piety, and +practical sagacity of Mrs. Edwards combining to make her at once a +congenial companion and a most useful helpmeet to her zealously devout, +highly intellectual, but often low-spirited husband, immersed in his +writings and his books. They had twelve children, all born in Northampton. +Mr. Stoddard died February 11, 1729, leaving the young minister in full +pastoral charge. It was a responsible undertaking for so young a man to +guide the affairs of a church reputed the largest and wealthiest in the +colony outside of Boston, one too on which the venerable and venerated +Stoddard had stamped the impress of his strong personality during a +ministry of nearly sixty years. Edwards, as he later confesses, made +mistakes. Nevertheless, he succeeded in winning and holding the +confidence, admiration, and affection of the people during the greater +part of the twenty-three years of his ministry in Northampton. He carried +the church through two great periods of revival (1734-35, 1740-42), and +added over five hundred and fifty names to its membership.<small><a name="f5.1" id="f5.1" href="#f5">[5]</a></small> This, +however, represents but a small part of his influence in these years. Both +by his preaching in Northampton and elsewhere and by his published +writings, notably his printed sermons and his works dealing with the +revivals, in which must be included his treatise on the Religious +Affections, he powerfully affected the currents of religious thought and +life throughout New England and the neighboring colonies and, to some +extent also, in England <span class="pagenum"><a name="Page_xii" id="Page_xii">[Pg xii]</a></span>and Scotland. His mission had been to recall the +Puritan churches, which for some seventy years had languished in a period +of decline, to the old high Puritan standards both of creed and of +conduct, and to infuse into them a new spirit of vital piety. In this he +was largely successful; and still to-day, in spite of wide departures from +his theological system, he remains an effectual spiritual force in the +churches inheriting the Puritan tradition.</p> + +<p>The estrangement between Edwards and his people began in 1744, in +connection with a case of discipline in which a large number of the youth +belonging to the leading families of the town were brought under suspicion +of reading and circulating immoral books.<small><a name="f6.1" id="f6.1" href="#f6">[6]</a></small> During the excitement of the +revival the people had willingly accepted his high demands. But now, in +the reaction, flesh and blood rebelled. Edwards, however, was not the man +to accommodate the claims of religion, as he conceived those claims, to +the weaknesses of human nature. It would not be strange if, under the +circumstances, the people looked on their minister as something of a +spiritual dictator, exercising a kind of spiritual tyranny. Still, this +feeling, so far as it then existed, was not likely to have led to an open +rupture, had it not been that four years later, on occasion of an +application—the first in those years—for membership in the church, +Edwards sought to impose a new test of qualification. He required, namely, +that the candidate for full communion should give evidence of being +converted, and as such converted person, should make a public profession +of godliness. This restriction ran counter to the principles and usage +established by Mr. Stoddard, accepted by most of the neighboring churches, +and hitherto followed by Edwards himself, according to which, not only +might persons be admitted to church membership on the terms of the +“Halfway Covenant,” but they might come to<span class="pagenum"><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span> the Lord’s Supper, if they +desired to do so, even without the assurance of conversion, the hope being +that the rite might itself prove a converting ordinance. Edwards was now +openly charged with seeking to lord it over the brethren, and the +indignation was intense. He, on his part, was convinced of the correctness +of his position, and was prepared to maintain it at all costs. The unhappy +controversy lasted for two years: Edwards dignified, courteous, disposed +to be conciliatory, yet insisting on the recognition of his rights, and +showing throughout his great moral and intellectual superiority; the +people prejudiced, obstinate, refusing even to consider his views or to +allow him to set them forth in the pulpit, bent only on getting rid of +him. Finally, on June 22, 1750, the Council, convened to advise on the +matter, recommended, by a vote of 10 to 9, the minority protesting, that +the pastoral relations should be dissolved. The concurrent sentiment of +the church was expressed by the overwhelming vote of about 200 to 20 of +the male members. The next Sunday but one Edwards preached his Farewell +Sermon.<small><a name="f7.1" id="f7.1" href="#f7">[7]</a></small></p> + +<p>Edwards was now forty-six years of age, unfitted, as he says, for any +other business but study, and with a “numerous and <span class="pagenum"><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span>chargeable family” to +face the world with. The long controversy and the circumstances attending +the dismissal had had a depressing effect on his spirits, and the outlook +seemed to him gloomy in the extreme. But his trust was in God, and friends +did not fail. From Scotland came the offer of assistance in procuring him +a charge there; his Northampton adherents desired him to remain and form a +separate church in the town. Early in December he received a call from the +little church in Stockbridge, on the frontier, and about the same time an +invitation from the Commissioners in Boston of the “Society in London for +Propagating the Gospel in New England and the parts adjacent” to become +their missionary to the Indians, who then formed a large part of the +Stockbridge settlement. After acquainting himself by a residence of +several months in Stockbridge with the conditions of the work, and after +receiving satisfactory assurances, in a personal interview with the +Governor, with regard to the conduct of the Indian mission, he accepted +both of these proposals. He had scarcely done so when he received a call, +with the promise of generous support, from a church in Virginia.</p> + +<p>The opposition which had driven him from Northampton followed him to +Stockbridge. For several years a persistent effort was made to obstruct +his work, particularly his work among the Indians, and even to secure his +removal. But he successfully met this opposition, won the confidence of +the Indians, and greatly endeared himself to the “English.” Here, too, in +the wilderness he found time and opportunity for the writing of those +great treatises on the Freedom of the Will, on the End for which God +created the World, on the Nature of True Virtue, and on the Christian +Doctrine of Original Sin, which are the principal foundation of his +theological reputation.</p> + +<p>Meanwhile an event had occurred in Edwards’s family destined to have +important consequences—the marriage of his daughter Esther to the Rev. +Aaron Burr, President of Nassau<span class="pagenum"><a name="Page_xv" id="Page_xv">[Pg xv]</a></span> +Hall, in Princeton.<small><a name="f8.1" id="f8.1" href="#f8">[8]</a></small> In September, +1757, Mr. Burr died; two days later, the Corporation appointed Edwards as +his successor. Edwards was for various reasons reluctant to accept the +appointment; he mistrusted his fitness, he especially feared that the +duties of the office would seriously interrupt the literary work in which +he was now engrossed. Nevertheless, on the recommendation of a Council +called at his desire to advise in the matter, he accepted the call. He +left Stockbridge in January, and toward the end of the month reached +Princeton. But the only work he did as President of the College was to +preach for five or six Sundays and to give out themes in divinity to the +Senior Class, with whom he afterwards discussed their papers on them. The +small-pox was epidemic in the town when he arrived, and as a precautionary +measure he had himself inoculated. The disease, mild at first, developed +badly, and on March 22, 1758, he died. From his death-bed he sent this +tender and characteristic message to his wife, who was still in +Stockbridge: “Give my kindest love to my dear wife, and tell her that the +uncommon union, which has so long subsisted between us, has been of such a +nature, as, I trust, is spiritual, and therefore will continue forever.” +His last words, also characteristic, were, “Trust in God, and ye need not +fear.”</p> + +<p>A tall, spare man, with high, broad forehead, clear piercing eyes, +prominent nose, thin, set lips and a rather weak chin, his whole +appearance suggested the perspicacity of intellect and the integrity, +refinement, and benevolence of character of one possessing little physical +energy, little suited to practical affairs, but intensely alive in the +spirit, intensely absorbed in the contemplation of things invisible and +eternal. The two qualities, indeed, for which he is most distinguished are +spirituality and intellectuality. Spiritual-mindedness was the very core +and<span class="pagenum"><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span> essence of his being. Religion was his element. God was to him +absolute Reality; His will and His thoughts alone constituted the ultimate +truth and meaning of things. Nor was this with Edwards a mere +philosophical speculation; it was the high region in which he drew vital +breath, the solid ground on which he walked. He walked with God. He has +been called the “Saint of New England.” Like other saints, he too has on +occasion his ecstasies.<small><a name="f9.1" id="f9.1" href="#f9">[9]</a></small></p> + +<p>To this high spirituality, with its rich emotional coloring, was united a +power and subtlety of intellect such as is possessed by only the very +greatest masters of the mind. The spiritual world in which Edwards moved +was for him no mere shadowy realm of pious sentiment or vague aspiration, +but a world whose main outlines, at least, were sharply defined for +thought. He conceived it, namely, in accordance with the scheme of things +systematized by Calvin, but originally wrought out with the compelling +force of transcendent genius by Augustine. The theological thought of +Augustine is concerned—to put the matter as simply as possible—with the +elaboration of four fundamental ideas: the absolute sovereignty of God; +the absolute dependence of man; the supernatural revelation of a divinely +originated plan of salvation administered by the Church; and a philosophy +of history according to which the whole created universe and the entire +temporal course of events are ordered and governed from all eternity with +reference to the establishment and triumph of a Kingdom of saints in the +Church, the holy “City of God.” Augustine’s conception of the Church is +modified, but not in principle rejected, by the Protestant theologians; +the other features of the scheme remain substantially unchanged. The idea +of God’s absolute sovereignty leads naturally, in connection with the +motives supplied by certain<span class="pagenum"><a name="Page_xvii" id="Page_xvii">[Pg xvii]</a></span> teachings of Scripture, Roman jurisprudence, +Greek philosophy, and the experiences of a profound religious +consciousness, to the doctrines of God’s eternal foreknowledge, His +“arbitrary,” i.e., unconditional decrees,—the eternal +world-plan,—predestination, election, the historic work of redemption, +everlasting punishment for the unrepentant wicked, everlasting felicity +for the elect saints. Over against the sovereignty of God stands man’s +absolute dependence, historically conditioned, as regards his present +spiritual capacities, by the Fall, with original sin, total depravity, and +the utter inability of man to recover by himself his lost heritage as its +consequence. Hence the great, the essential tragedy of human life—man +naturally corrupt, in slavery to sin, at enmity with God, utterly +incompetent to change a condition in which, by a sort of natural +necessity, he is the subject of God’s vindictive justice, utterly +dependent for salvation on the free, unmerited grace of God, who has mercy +on whom He will have mercy, while whom He will He hardeneth, revealing +alike in mercy and in punishment the majesty of His divine and sovereign +attributes.</p> + +<p>This, in general, is the scheme which Edwards stands for, he most +conspicuously of all men of modern times. His speculative genius gave to +this scheme a metaphysical background, his logical acumen elaboration and +defence. He modified it in some respects, e.g., in his doctrine of the +will. What is more important, he gave a prominence to the inward state of +man—the dispositions and affections of his mind and heart—which +appreciably affected the relative values of the scheme, and which has, in +fact, changed the entire complexion of the religious thought of New +England. But as to the general scheme itself, the philosophy of religion, +the philosophy of life it expresses, there is nothing in that which is +essentially original with Edwards. In standing for these doctrines he but +champions the great orthodox tradition.</p> + +<p>But however little original may be the content of his thought,<span class="pagenum"><a name="Page_xviii" id="Page_xviii">[Pg xviii]</a></span> there is +nothing that is not in the highest degree original in his manner of +thinking. The significant thing about Edwards is the way he enters into +the tradition, infuses it with his personality and makes it live. The +vitality of his thought gives to its product the value of a unique +creation. Two qualities in him especially contribute to this result, large +constructive imagination and a marvellously acute power of abstract +reasoning. With the vision of the seer he looks steadily upon his world, +which is the world of all time and space and existence, and sees it as a +whole; God and souls are in it the great realities, and the transactions +between them the great business in which all its movement is concerned; +and this movement has in it nothing haphazard, it is eternally determined +with reference to a supreme and glorious end, the manifestation of the +excellency of God, the highest excellency of being. All the dark and +tragic aspects of the vision, which for him is intensely real, take their +place along with the other aspects, in a system, a system wherein every +part derives meaning and worth from its relation to the whole. People have +wondered how Edwards, the gentlest of men, could contemplate, as he said +he did, with sweetness and delight, the awful doctrine of the divine +sovereignty interpreted, as he interpreted it, as implying the everlasting +misery of a large part of the human race. The reason is no revolting +indifference, callous and inhuman, to suffering; the reason is rather the +personal detachment, the disinterested interest, the freedom from the +“pathetic fallacy” of the great poet, the great constructive thinker. It +is this large quality in Edwards’s imagination which is one source of his +power. Another is the thoroughness and ability with which he +intellectually elaborates the details of his scheme. He wrote, indeed, no +system of divinity; yet he is the very opposite of a fragmentary thinker, +and few minds have been less episodic than was his. His intellectual +constructions are large and solid. Of the doctrines with which he deals, +he leaves nothing undeveloped; with infinite patience he pushes<span class="pagenum"><a name="Page_xix" id="Page_xix">[Pg xix]</a></span> his +inquiries into every minute detail and remote consequence, putting his +adversaries to confusion by the unremitting attack, the overwhelming +massiveness of the argument. Rarely indeed can one escape his conclusions +who accepts his premises. Moreover, by the thoroughness, acuteness and +sincerity of his reasoning he powerfully stimulates the intellectual +faculties. Even in his most terrific sermons he never appeals to mere hope +and fear, nor to mere authority; in them, as in his theological treatises, +he is bent on demonstrating, within the limits prescribed by the +underlying assumptions, the reasonableness of his doctrine, its agreement +with the facts of life and the constitution of things, as well as with the +inspired teachings of the Word.</p> + +<p>Now these qualities appear, as in his other writings, so also, and perhaps +most conspicuously, in his sermons. Edwards’s chief public work and his +chief reputation in his lifetime was as a preacher; the fame of his +theological treatises is largely, indeed, posthumous. He was a great +preacher. In the case of many of the older divines, it is difficult for us +now to understand how they could ever have been considered great +preachers: to us their sermons seem dry and insipid. But it is not so with +Edwards. Even in print, after more than a hundred and fifty years, and +notwithstanding the gulf which separates our age from his, his sermons are +still deeply interesting. They are interesting because, among other +things, they reveal a great and interesting personality. They are instinct +with the energy of his intellect, they are vital with the vital touch of +his genius. He preached his theology; some of his sermons—for instance, +the sermon, or rather combination of sermons, on Justification by +Faith—seem to be less sermons than highly elaborate theological +disquisitions, adapted to the use of professional students. And there is +doubtless no sermon of his which does not reflect, to some extent, his +theological system. Edwards was certainly impressed with The Importance +and Advantage of a Thorough Knowledge of Divine Truth—the theme and title +of one of his<span class="pagenum"><a name="Page_xx" id="Page_xx">[Pg xx]</a></span> ablest discourses. He held that God had revealed Himself +not only to the heart, but to the mind of man, and that an intelligent +apprehension of the revelation was indispensable, in some measure, alike +to saving faith and to the development of Christian character. But it +would be a mistake to think of Edwards as preaching the dry bones of his +theology. He was far, indeed, from supposing, as some now seem to suppose, +that a Christian society can be the more perfectly organized in proportion +as all definiteness of theological, that is, distinctively religious, +conceptions is eliminated. He had too profound a respect for the intellect +to exclude it from matters of the deepest speculative as well as practical +moment, and he had too lofty an idea of religion to identify it either +with vague, transcendental emotion or with merely personal, social, or +political morality. His sermons, however, are by no means all of one type. +On the contrary, they are of a great variety of types. They are +“doctrinal,” “practical,” “experimental,” and—taking into account the +unpublished manuscripts—there is an unusually large number of +“occasional” sermons.<small><a name="f10.1" id="f10.1" href="#f10">[10]</a></small> And there are a good many varieties within the +types. But even when the sermons are most “doctrinal,” the practical +interest of a <i>living</i> conviction of the truth is never absent. The +abstract antithesis of thought and life, of theory and practice, as though +thinking were not itself a doing or as though an attitude toward truth +were not itself practical or capable of determining other practical +attitudes, is an error from which Edwards is wholesomely free.</p> + +<p>To say this is not necessarily to approve the content of his doctrinal +preaching. The thought of the churches with which Edwards was associated +has moved away from his thought. He contended stoutly for his scheme of +things, but he fought, it would seem, a losing fight. It is not that he +has been refuted by abstract logic; the argument by which he has been set +aside,<span class="pagenum"><a name="Page_xxi" id="Page_xxi">[Pg xxi]</a></span> so far as he has been set aside, is the logic of events. The +change has been brought about no doubt by many influences. Some of them +seem purely sentimental. But there are two things at least of fundamental +divergence in the character of our time—the development in us of a +critically disciplined historical sense and the dominating influence in +our modern science and philosophy of the idea of evolution. These have +broken down those hard and fast distinctions between nature and the +supernatural, nature and grace, human reason and divine revelation in +which Edwards delighted, at least in the form in which he habitually +preached them. With the establishment, on the lines of historical +criticism, of new canons of exegesis in the interpretation of Scripture +and with the gradual disappearance of the idea of the Bible as an external +authority, Protestant Christianity is at present confronting the question, +whether the entire claim of Christianity to be a supernatural revelation, +in the sense in which the term “supernatural” is used by orthodox +theologians, has not been misplaced. This is a question which Edwards +never raises and which he does not help us directly to solve. He has the +mind of a speculative philosopher, has a very profound thought of God, +grasps firmly the eternal spiritual significance of things; but he is +deficient in the historical sense—his History of Redemption is a wholly +uncritical, dogmatic construction, and he is not speculative enough to +find, or at least he works under conditions which prevent him from +showing, the mediating principles by which the antitheses and +contradictions of experience and theory can be reconciled and annulled.</p> + +<p>But to return to the sermons. Edwards’s sermons are constructed, in +general, on a definite model. We have, first, the Exposition of the text. +We have, secondly, a clearly formulated statement of the Doctrine, which +is then developed under its appropriate and preannounced divisions. +Finally, we have what is variously called the Improvement, Use, or +Application,<span class="pagenum"><a name="Page_xxii" id="Page_xxii">[Pg xxii]</a></span> similarly developed. The “Doctrine” is not usually an +abstract theological dogma: it is simply the theme of the discourse stated +in propositional form. Thus an unpublished sermon on John i. 41, 42 has +this for its statement of doctrine: “When persons have truly come to +Christ themselves, they naturally desire to bring others also to him.” +Another unpublished sermon on John iii. 7 has this: “’Tis no wonder that +Christ said that we must be born again.” In another—also +unpublished—from the text John i. 47 the doctrine is the similarly simple +statement, “’Tis a great thing to be indeed a converted person.” +Sometimes, though rarely, the statement of a doctrine is omitted +altogether, the text itself being regarded as sufficiently defining the +subject.<small><a name="f11.1" id="f11.1" href="#f11">[11]</a></small> This, however, is never the case with the Application. +Indeed, so “practical” is Edwards in his preaching that the Application is +sometimes much the larger part of the discourse. In the sermon on John i. +47, for example, it fills about two-thirds of the manuscript. In fact, the +proportion of these parts, Exposition, Development of Doctrine and +Application, depends entirely on the nature of the theme and the special +ends of the sermon. And similarly of the length and number of the +subdivisions. One feature is constant—strictly logical arrangement. +However finely articulated the sermons may be, they are constructed so as +to make a distinctly unified impression. Nor is this unity of impression +seriously interfered with, as a rule, by the length of the sermon. Edwards +was not in the habit of exhausting the attention of his audience. +Occasionally, however, he would develop his theme through two or more +sermons. When these appear in the printed editions as a single discourse, +the length naturally seems inordinate. In the manuscripts the parts of +such compound sermons are indicated by the word “Doc” (Doctrine) at the +divisions, suggesting that<span class="pagenum"><a name="Page_xxiii" id="Page_xxiii">[Pg xxiii]</a></span> the preacher was wont, in renewing the theme, +to remind his hearers of the precise nature of the subject under +discussion.<small><a name="f12.1" id="f12.1" href="#f12">[12]</a></small></p> + +<p>And as there was no confusion in the thought, so the style of Edwards’s +sermons is singularly clear, simple and unstudied. He affects no graces, +seeks no adornments, which the subject-matter itself and his interest in +it do not naturally lend. “The style is the man” is a saying which +peculiarly applies to him. The nobility, strength and directness of his +thought, the vividness and largeness of his imagination, the truthfulness +and elevation of his character, the intensity of his convictions, his +impassioned earnestness are reflected in his discourses. They seem to have +been to an unusual degree a spontaneous form of self-expression. But +attention is never diverted from the subject to the skill of the +workmanship. The object is not to delight, but to convince, and the +attainment of this end is sought by direct methods of argument, persuasion +and appeal. Yet the style, though simple and straightforward, is very far +from being barren. The sermons are full of great, rich, beautiful words; +and there are many passages in them of wonderful charm as well as many of +great sublimity and rhetorical power. But Edwards’s interest in these +seems never merely verbal. He is not a maker of phrases. He makes use of +striking metaphor and startling antithesis, his style is often +picturesque, he well knows the rhetorical value of iteration, when the +repeated phrase is employed in a varied context; but he never seeks to +produce his effects by literary indirection. He can be easy, familiar, +colloquial even, on occasion, if that suits his purpose; but he is never +undignified, never vulgarly sensational, nor does he seem ever to be +intentionally humorous. The construction of his sentences is often such as +the pedantry of modern standards would condemn; but however old-fashioned, +it is seldom indeed that the expression can be called whimsical or quaint. +The<span class="pagenum"><a name="Page_xxiv" id="Page_xxiv">[Pg xxiv]</a></span> most determining external influence on his style was unquestionably +the old, so-called King James version of the English Bible. His language +is saturated with its thought and phraseology. And as he is intimately +acquainted with it in all its parts, so he is continually quoting it and +constantly surprising us with fresh discoveries, in novel collocations, of +its variety, beauty and impressiveness. He was influenced also doubtless +by his too exclusively theological and philosophical reading. But it is, +in the end, the originality of his own genius, the depth and subtlety and +force of his mind and the richness of his spiritual experiences, which we +must regard as setting the stamp upon his style. Edwards’s sermons are +hall-marked: they have not only interest as historical memorials of the +religious conditions of their time; as the personal expressions of an +original mind, working in traditional material, indeed, but animating and +so refashioning it with the unique form of a great personality, they have +also the value of literature.</p> + +<p>Largely to the union of the intellectual and emotional elements +mentioned—the definiteness of the message, the logical unity of the +thought, the singleness and sincerity of the aim, the intensity of the +conviction, the thorough knowledge of Scripture, the profound +acquaintance, through personal experience, of the religious movings of the +human heart—must be attributed, in connection with the state of religious +thought and feeling of the time and the respect aroused by the character +of the preacher, the power which he exercised on his contemporaries. Of +his manner of preaching we have from his pupil, Hopkins, the following +authentic testimony. “His appearance in the desk was with a good grace, +and his delivery easy, natural and very solemn. He had not a strong, loud +voice, but appeared with such gravity and solemnity, and spake with such +distinctness, clearness and precision, his words were so full of ideas, +set in such a plain and striking light, that few speakers have been so +able to demand the attention of an audience as he.<span class="pagenum"><a name="Page_xxv" id="Page_xxv">[Pg xxv]</a></span> His words often +discovered a great degree of inward fervor, without much noise or external +emotion, and fell with great weight on the minds of his hearers. He made +but little motion of his head or hands in the desk, but spake as to +discover the motion of his own heart, which tended in the most natural and +effectual manner to move and affect others.</p> + +<p>“As he wrote his sermons out at large for many years, and always wrote a +considerable part of most of his public discourses, so he carried his +notes into the desk with him, and read the most that he wrote; yet he was +not so confined to his notes, when he wrote at large, but that, if some +thoughts were suggested, while he was speaking, which did not occur when +writing, and appeared to him pertinent and striking, he would deliver +them; and that with as great propriety, and oftener with greater pathos, +and attended with a more sensible good effect on his hearers, than all he +had wrote.”<small><a name="f13.1" id="f13.1" href="#f13">[13]</a></small></p> + +<hr style="width: 25%;" /> + +<p>The sermons in the present volume have been selected as representative of +Edwards the preacher rather than of Edwards the theologian. Any such +collection must include at least the following four: the sermon on Man’s +Dependence, the sermon on Spiritual Light, the Enfield Sermon and the +Farewell Sermon. These are classic. Moreover, they represent Edwards in +four of his most distinguishing aspects: as the powerful champion of a +theology resting ultimately on the principle of a transcendent, righteous, +sovereign Will; as the equally convinced advocate of the mystical +principle of an immediate, intuitive apprehension, through supernatural +illumination, of divine truth; as the flaming revivalist, with pitiless +logic and terrible realism of description, arousing, startling, +overwhelming the sinner with the sense of impending doom; finally, as the +rejected minister appealing, without rancor or bitterness, from the +judgment of this world to the<span class="pagenum"><a name="Page_xxvi" id="Page_xxvi">[Pg xxvi]</a></span> judgment of an infallible tribunal and +displaying what must ever make him more interesting, more precious as a +heritage to the Church and the world, than any of his opinions or his +works, the dignity and repose, the patience, strength and depth of a great +character, perfected through suffering and apparent defeat, in what was +virtually the Apologia of his ministerial life. These sermons alone would +suffice to justify Edwards’s reputation as the foremost preacher of his +age. Still, they cannot, of course, be taken as adequately representing +the whole range and power of his discourses. In particular, the Enfield +sermon, which has loomed so large in the popular imagination of Jonathan +Edwards, and which, in fact, is but one—to be sure, the most extreme—of +a number of the same type, cannot be taken as fairly representative even +of Edwards’s revival sermons. There has, therefore, been added, in this +reference, a revival sermon of another type, the sermon on Ruth’s +Resolution. This sermon was chosen, not because it is better than some +others, but because, while being an excellent sermon of its kind, it is +also brief, and so better adapted to the scope of this volume. There has +been further added, as representing a type distinctly different from any +of the others, the funeral sermon entitled A Strong Rod Broken and +Withered, which is certainly one of the noblest, in thought and +expression, of Edwards’s discourses, and which is probably unique among +his writings as dealing with the subject of civil government and the +management of affairs. Had space permitted, the picture of the Christian +statesman in this sermon might have been matched by the picture of the +Christian minister in one of the ordination sermons; but the omission is +the less serious since the conception is so largely realized in Edwards +himself.</p> + +<p>The above six sermons were selected independently of the fact that they +are among the ten published by their author; but this circumstance +confirms the choice and, moreover, serves<span class="pagenum"><a name="Page_xxvii" id="Page_xxvii">[Pg xxvii]</a></span> to authenticate the text. +Edwards has suffered not a little at the hands of his editors, +particularly Dwight, who seems to have been possessed by the idea that his +author would appear to better advantage in a style and language more +elegant and refined. “Don’t do as Orpah did,” pleads Edwards in the Ruth +sermon; “Do not as Orpah did,” is the feeble refinement of his editor. But +even the generally accurate Worcester or First American Edition (1809) is +not to be implicitly trusted; for instance, two whole pages are omitted at +the end of the Enfield sermon, giving to that sermon a startling and +bizarre close, wholly out of keeping with Edwards’s habitual manner. Later +editions import other errors and, even while professing to follow the +Worcester edition, sometimes, in fact, follow not that edition, but +Dwight’s (e.g., in the Ruth sermon). The present text is based upon a +careful comparison of the original editions, now very scarce, in the +Boston Athenæum. The original expressions, ’tis, won’t, don’t, etc., as +Edwards himself printed them, have been restored, a number of verbal +errors in the later editions corrected and several omitted lines +recovered, besides the long passage already mentioned, which is, however, +in Dwight, at the end of the Enfield sermon. No attempt, however, has been +made to give a facsimile reproduction of the first editions with all their +printer’s errors, capricious spelling, antiquated punctuation and uncouth +use of capitals and italics. These externalities could but distract the +modern reader, while adding nothing essential to accuracy. In these +respects, therefore, the more modern usage has been followed. The aim has +simply been to give the exact words of the originals and to preserve their +spirit, treating the sermons as sermons to be preached and not as essays +to be read. Accordingly, while avoiding the extremes of the first +editions, italics have been used where Edwards used them to mark +divisions, or for special emphasis, somewhat more freely than would be +customary now. This edition also follows his, and<span class="pagenum"><a name="Page_xxviii" id="Page_xxviii">[Pg xxviii]</a></span> the Biblical, use of +ordinary type in personal pronouns referring to divine beings, the verbal +reverence in the modern use of capitals being regarded as needless to +enhance the real reverence of Edwards’s thought and possibly a little out +of place. Added words are enclosed within square brackets.</p> + +<p>Besides the six sermons mentioned, the present collection includes one, +the interesting if not exactly great sermon on the Many Mansions, which +has not before been published. A copy of this sermon made for the late +Professor Edwards A. Park, of Andover, was kindly put at the disposal of +the editor by his son, the Rev. Dr. William E. Park, of Gloversville, +N.Y.; but it has also been carefully collated with the original +manuscript. The editor has also examined the original manuscripts of all +the other sermons in this volume, except that of the Farewell Sermon, +which could not be discovered. These manuscripts are all in the collection +of between eleven and twelve hundred of Edwards’s sermons now in the Yale +University Library. Most of these manuscripts are written in an +exceedingly minute hand, with many abbreviations and occasionally with +insertions in shorthand, on sheets of paper about 3⅝ × 4⅛in. in +size, stoutly stitched together. The facsimile of the first page of the +sermon on Spiritual Light given in this volume opposite p. <a href="#Page_21">21</a> is +representative; a relatively small number are slightly larger. Of the +particular manuscripts some account will be found in the notes. The +handling and deciphering of these manuscripts give one a curious sense of +intimacy with the working of Edwards’s brain and heart: one is with him in +his workshop and sees, as it were, the very thing in the making. One seems +to feel the intensity of the excitement as, with his audience present in +imagination, and with keen delight in the activity of literary creation, +he works out his theme. One observes how alternative forms of expression, +alternative lines of development, suggest themselves, and how now whole +paragraphs, whole pages are struck off at white heat, while now, oftenest +towards<span class="pagenum"><a name="Page_xxix" id="Page_xxix">[Pg xxix]</a></span> the end, the barest outlines are jotted down, to be filled out in +delivery. But the manuscripts of the sermons which Edwards himself +published afford no help in the fixing of the text. The sermons as he +printed them are invariably expanded and often greatly altered in other +respects; and the copy prepared for the printer is no longer extant.<small><a name="f14.1" id="f14.1" href="#f14">[14]</a></small> +This circumstance should not be overlooked in judging of sermons printed +directly from the manuscripts. In the Yale collection, there are sermons +which were written out pretty fully; others are only fairly fully written +out in parts, others again are mere skeletons. The majority of those of +the Northampton period are of the second sort. Among the hundreds of +Edwards’s unpublished sermons, there are doubtless many that it would be +interesting to have in print just as they stand; it is doubtful if there +are any which would add materially to his reputation as a preacher in +comparison with the great sermons already published.</p> + +<p>The portrait of Edwards in this volume is from a recent photograph of the +original painting of 1740. The photograph was kindly furnished by the +present owner of the painting, Mr. Eugene P. Edwards, of Chicago, to whom +the editor takes this opportunity of expressing his obligations. He also +desires to express his thanks to Dr. William E. Park for the use of the +copy of the sermon on the Many Mansions; to the publishers for allowing +the extra space required for printing this new sermon; to Professor +Franklin B. Dexter for generous help in the study of the manuscripts and +for permission to photograph the sermon on Spiritual Light; to Mr. Charles +K. Bolton, Librarian of the Boston Athenæum, for courtesies in the use of +the first editions; and to Mr. George N. Whipple of Boston, for verifying +a number of references.</p> + +<p><span style="margin-left: 2em;"><span class="smcap">Northampton, Mass.</span>,</span><br /> +<span style="margin-left: 4em;">March, 1904.</span></p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> +<h2>SELECTED SERMONS OF JONATHAN EDWARDS</h2> +<p> </p> +<h2><a name="I" id="I"></a>I</h2> +<h3>GOD GLORIFIED IN MAN’S DEPENDENCE<a href="#note1">°</a></h3> + +<p class="note"><span class="smcap">1 Cor.</span> i. 29-31.—That no flesh should glory in his presence. But of +him are ye in Christ Jesus, who of God is made unto us wisdom, and +righteousness, and sanctification, and redemption: that according as +it is written, He that glorieth, let him glory in the Lord.</p> + +<p><br />Those Christians to whom the apostle directed this epistle dwelt in a part +of the world where human wisdom was in great repute; as the apostle +observes in the 22d verse of this chapter, “The Greeks seek after wisdom.” +Corinth was not far from Athens, that had been for many ages the most +famous seat of philosophy and learning in the world.</p> + +<p>The apostle therefore observes to them how that God, by the gospel, +destroyed and brought to nought their human wisdom. The learned Grecians +and their great philosophers by all their wisdom did not know God: they +were not able to find out the truth in divine things. But after they had +done their utmost to no effect, it pleased God at length to reveal himself +by the gospel, which they accounted foolishness. He “chose the foolish +things of the world to confound the wise, and the weak things of the world +to confound the things which are mighty, and the base things of the world, +and things that are despised, yea, and things which are not, to bring to +nought the things that are.” And the apostle informs them why he thus<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span> +did, in the verse of the text: <i>That no flesh should glory in his +presence</i>, &c.</p> + +<p>In which words may be observed,</p> + +<p>1. What God aims at in the disposition of things in the affair of +redemption, viz., that man should not glory in himself, but alone in God: +<i>That no flesh should glory in his presence,—that, according as it is +written, He that glorieth, let him glory in the Lord</i>.</p> + +<p>2. How this end is attained in the work of redemption, viz., by that +absolute and immediate dependence which men have upon God in that work for +all their good. Inasmuch as,</p> + +<p>First, All the good that they have is in and through Christ; <i>he is made +unto us wisdom, righteousness, sanctification, and redemption</i>. All the +good of the fallen and redeemed creature is concerned in these four +things, and cannot be better distributed than into them; but Christ is +each of them to us, and we have none of them any otherwise than in him. +<i>He is made of God unto us wisdom</i>: in him are all the proper good and +true excellency of the understanding. Wisdom was a thing that the Greeks +admired; but Christ is the true light of the world, it is through him +alone that true wisdom is imparted to the mind. ’Tis in and by Christ that +we have <i>righteousness</i>: it is by being in him that we are justified, have +our sins pardoned, and are received as righteous into God’s favor. ’Tis by +Christ that we have <i>sanctification</i>: we have in him true excellency of +heart as well as of understanding; and he is made unto us inherent, as +well as imputed righteousness. ’Tis by Christ that we have <i>redemption</i>, +or actual deliverance from all misery, and the bestowment of all happiness +and glory. Thus we have all our good by Christ, who is God.</p> + +<p>Secondly, Another instance wherein our dependence on God for all our good +appears, is this, that it is God that has given us Christ, that we might +have these benefits through him; he <i>of God is made unto us wisdom, +righteousness</i>, &c.</p> + +<p><span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span>Thirdly, ’Tis <i>of him</i> that we are in Christ Jesus, and come to have an +interest in him, and so do receive those blessings which he is made unto +us. It is God that gives us faith whereby we close with Christ.</p> + +<p>So that in this verse is shown our dependence on each person in the +Trinity for all our good. We are dependent on Christ the Son of God, as he +is our wisdom, righteousness, sanctification and redemption. We are +dependent on the Father, who has given us Christ, and made him to be these +things to us. We are dependent on the Holy Ghost, for ’tis <i>of him that we +are in Christ Jesus</i>; ’tis the Spirit of God that gives faith in him, +whereby we receive him and close with him.</p> + +<p> </p> +<p class="center">DOCTRINE</p> + +<p><i>God is glorified in the work of redemption in this, that there appears in +it so absolute and universal a dependence of the redeemed on him.</i></p> + +<p>Here I propose to show, I., That there is an absolute and universal +dependence of the redeemed on God for all their good. And II., That God +hereby is exalted and glorified in the work of redemption.</p> + +<p>I. There is an absolute and universal dependence of the redeemed on God. +The nature and contrivance of our redemption is such, that the redeemed +are in every thing directly, immediately and entirely dependent on God: +they are dependent on him for all, and are dependent on him every way.</p> + +<p>The several ways wherein the dependence of one being may be upon another +for its good, and wherein the redeemed of Jesus Christ depend on God for +all their good, are these, viz., that they have all their good <i>of</i> him, +and that they have all <i>through</i> him, and that they have all <i>in</i> him. +That he is the cause and original whence all their good comes, therein it +is <i>of</i><span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span> him; and that he is the medium by which it is obtained and +conveyed, therein they have it <i>through</i> him; and that he is that good +itself that is given and conveyed, therein it is <i>in</i> him.</p> + +<p>Now those that are redeemed by Jesus Christ do, in all these respects, +very directly and entirely depend on God for their all.</p> + +<p>First, The redeemed have all their good <i>of</i> God; God is the great author +of it; he is the first cause of it, and not only so, but he is the only +proper cause.</p> + +<p>’Tis of God that we have our Redeemer: it is God that has provided a +Saviour for us. Jesus Christ is not only of God in his person, as he is +the only begotten Son of God, but he is from God, as we are concerned in +him and in his office of Mediator: he is the gift of God to us: God chose +and anointed him, appointed him his work, and sent him into the world.</p> + +<p>And as it is God that gives, so ’tis God that accepts the Saviour. As it +is God that provides and gives the Redeemer to buy salvation for us, so it +is of God that salvation is bought: he gives the purchaser, and he affords +the thing purchased.</p> + +<p>’Tis of God that Christ becomes ours, that we are brought to him and are +united to him: it is of God that we receive faith to close with him, that +we may have an interest in him. Eph. ii. 8, “For by grace ye are saved, +through faith; and that not of yourselves, it is the gift of God.” ’Tis of +God that we actually do receive all the benefits that Christ has +purchased. ’Tis God that pardons and justifies, and delivers from going +down to hell, and it is his favor that the redeemed are received into, and +are made the objects of, when they are justified. So it is God that +delivers from the dominion of sin, and cleanses us from our filthiness, +and changes us from our deformity. It is of God that the redeemed do +receive all their true excellency, wisdom and holiness; and that two ways, +viz., as the Holy Ghost, by whom these things are immediately wrought, is +from God, proceeds from him and is sent by him; and also as the<span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span> Holy +Ghost himself is God, by whose operation and indwelling the knowledge of +divine things, and a holy disposition, and all grace, are conferred and +upheld.</p> + +<p>And though means are made use of in conferring grace on men’s souls, yet +’tis of God that we have these means of grace, and ’tis God that makes +them effectual. ’Tis of God that we have the holy Scriptures; they are the +word of God. ’Tis of God that we have ordinances, and their efficacy +depends on the immediate influence of the Spirit of God. The ministers of +the gospel are sent of God, and all their sufficiency is of him. 2 Cor. +iv. 7, “We have this treasure in earthen vessels, that the excellency of +the power may be of God, and not of us.” Their success depends entirely +and absolutely on the immediate blessing and influence of God. The +redeemed have all.</p> + +<p>1. Of the <i>grace</i> of God. It was of mere grace that God gave us his only +begotten Son. The grace is great in proportion to the dignity and +excellency of what is given: the gift was infinitely precious, because it +was a person infinitely worthy, a person of infinite glory; and also +because it was a person infinitely near and dear to God. The grace is +great in proportion to the benefit we have given us in him: the benefit is +doubly infinite, in that in him we have deliverance from an infinite, +because an eternal, misery; and do also receive eternal joy and glory. The +grace in bestowing this gift is great in proportion to our unworthiness to +whom it is given; instead of deserving such a gift, we merited infinitely +ill of God’s hands. The grace is great according to the manner of giving, +or in proportion to the humiliation and expense of the method and means by +which way is made for our having of the gift. He gave him to us dwelling +amongst us; he gave him to us incarnate, or in our nature; he gave him to +us in our nature, in the like infirmities in which we have it in our +fallen state, and which in us do accompany and are occasioned by the +sinful corruption of our nature. He gave him to us in a low and afflicted +state;<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span> and not only so, but he gave him to us slain, that he might be a +feast for our souls.<a href="#note6">°</a></p> + +<p>The grace of God in bestowing this gift is most free. It was what God was +under no obligation to bestow: he might have rejected fallen man, as he +did the fallen angels. It was what we never did any thing to merit. ’Twas +given while we were yet enemies, and before we had so much as repented. It +was from the love of God that saw no excellency in us to attract it; and +it was without expectation of ever being requited for it.</p> + +<p>And ’tis from mere grace that the benefits of Christ are applied to such +and such particular persons. Those that are called and sanctified are to +attribute it alone to the good pleasure of God’s goodness, by which they +are distinguished. He is sovereign, and hath mercy on whom he will have +mercy, and whom he will, he hardens.</p> + +<p>Man hath now a greater dependence on the grace of God than he had before +the fall. He depends on the free goodness of God for much more than he did +then: then he depended on God’s goodness for conferring the reward of +perfect obedience: for God was not obliged to promise and bestow that +reward: but now we are dependent on the grace of God for much more: we +stand in need of grace, not only to bestow glory upon us, but to deliver +us from hell and eternal wrath. Under the first covenant we depended on +God’s goodness to give us the reward of righteousness; and so we do now. +And not only so, but we stand in need of God’s free and sovereign grace to +give us that righteousness; and yet not only so, but we stand in need of +his grace to pardon our sin and release us from the guilt and infinite +demerit of it.</p> + +<p>And as we are dependent on the goodness of God for more now than under the +first covenant, so we are dependent on a much greater, more free and +wonderful goodness. We are now more dependent on God’s arbitrary and +sovereign good pleasure. We were in our first estate dependent on God for +holiness:<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span> we had our original righteousness from him; but then holiness +was not bestowed in such a way of sovereign good pleasure as it is now. +Man was created holy, and it became God to create holy all the reasonable +creatures he created: it would have been a disparagement to the holiness +of God’s nature, if he had made an intelligent creature unholy. But now +when a man is made holy, it is from mere and arbitrary grace; God may +forever deny holiness to the fallen creature if he pleases, without any +disparagement to any of his perfections.</p> + +<p>And we are not only indeed more dependent on the grace of God, but our +dependence is much more conspicuous, because our own insufficiency and +helplessness in ourselves is much more apparent in our fallen and undone +state than it was before we were either sinful or miserable. We are more +apparently dependent on God for holiness, because we are first sinful, and +utterly polluted, and afterward holy: so the production of the effect is +sensible, and its derivation from God more obvious. If man was ever holy +and always was so, it would not be so apparent, that he had not holiness +necessarily, as an inseparable qualification of human nature. So we are +more apparently dependent on free grace for the favor of God, for we are +first justly the objects of his displeasure and afterwards are received +into favor. We are more apparently dependent on God for happiness, being +first miserable and afterwards happy. It is more apparently free and +without merit in us, because we are actually without any kind of +excellency to merit, if there could be any such thing as merit in creature +excellency. And we are not only without any true excellency, but are full +of, and wholly defiled with, that which is infinitely odious. All our good +is more apparently from God, because we are first naked and wholly without +any good, and afterwards enriched with all good.</p> + +<p>2. We receive all of the <i>power</i> of God. Man’s redemption is often spoken +of as a work of wonderful power as well as grace.<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> The great power of God +appears in bringing a sinner from his low state, from the depths of sin +and misery, to such an exalted state of holiness and happiness. Eph. i. +19, “And what is the exceeding greatness of his power to usward who +believe, according to the working of his mighty power.”</p> + +<p>We are dependent on God’s power through every step of our redemption. We +are dependent on the power of God to convert us, and give faith in Jesus +Christ, and the new nature. ’Tis a work of creation: “If any man be in +Christ, he is a new creature,” 2 Cor. v. 17. “We are created in Christ +Jesus,” Eph. ii. 10. The fallen creature cannot attain to true holiness, +but by being created again: Eph. iv. 24, “And that ye put on the new man, +which after God is created in righteousness and true holiness.” It is a +raising from the dead: Col ii. 12, 13, “Wherein ye also are risen with +him, through the faith of the operation of God, who hath raised him from +the dead.” Yea, it is a more glorious work of power than mere creation, or +raising a dead body to life, in that the effect attained is greater and +more excellent. That holy and happy being and spiritual life which is +reached in the work of conversion is a far greater and more glorious +effect than mere being and life. And the state from whence the change is +made, of such a death in sin, and total corruption of nature, and depth of +misery, is far more remote from the state attained, than mere death or +nonentity.</p> + +<p>’Tis by God’s power also that we are preserved in a state of grace: 1 Pet. +i. 5, “Who are kept by the power of God through faith unto salvation.” As +grace is at first from God, so ’tis continually from him, and is +maintained by him, as much as light in the atmosphere is all day long from +the sun, as well as at first dawning or at sunrising.</p> + +<p>Men are dependent on the power of God for every exercise of grace, and for +carrying on the work of grace in the heart, for the subduing of sin and +corruption, and increasing holy<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> principles, and enabling to bring forth +fruit in good works, and at last bringing grace to its perfection, in +making the soul completely amiable in Christ’s glorious likeness, and +filling of it with a satisfying joy and blessedness; and for the raising +of the body to life, and to such a perfect state, that it shall be +suitable for a habitation and organ for a soul so perfected and blessed. +These are the most glorious effects of the power of God that are seen in +the series of God’s acts with respect to the creatures.</p> + +<p>Man was dependent on the power of God in his first estate, but he is more +dependent on his power now; he needs God’s power to do more things for +him, and depends on a more wonderful exercise of his power. It was an +effect of the power of God to make man holy at the first; but more +remarkably so now, because there is a great deal of opposition and +difficulty in the way. ’Tis a more glorious effect of power to make that +holy that was so depraved and under the dominion of sin, than to confer +holiness on that which before had nothing of the contrary. It is a more +glorious work of power to rescue a soul out of the hands of the devil, and +from the powers of darkness, and to bring it into a state of salvation, +than to confer holiness where there was no prepossession or opposition. +Luke xi. 21, 22, “When a strong man armed keepeth his palace, his goods +are in peace; but when a stronger than he shall come upon him, and +overcome him, he taketh from him all his armor wherein he trusted, and +divideth his spoils.” So ’tis a more glorious work of power to uphold a +soul in a state of grace and holiness, and to carry it on till it is +brought to glory, when there is so much sin remaining in the heart +resisting, and Satan with all his might opposing, than it would have been +to have kept man from falling at first, when Satan had nothing in man.</p> + +<p>Thus we have shown how the redeemed are dependent on God for all their +good, as they have all <i>of</i> him.</p> + +<p><span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span>Secondly, They are also dependent on God for all, as they have all +<i>through</i> him. ’Tis God that is the medium of it, as well as the author +and fountain of it. All that we have, wisdom and the pardon of sin, +deliverance from hell, acceptance in God’s favor, grace and holiness, true +comfort and happiness, eternal life and glory, we have from God by a +Mediator; and this Mediator is God, which Mediator we have an absolute +dependence upon as he <i>through</i> whom we receive all. So that here is +another way wherein we have our dependence on God for all good. God not +only gives us the Mediator, and accepts his mediation, and of his power +and grace bestows the things purchased by the Mediator, but he is the +Mediator.</p> + +<p>Our blessings are what we have by purchase; and the purchase is made of +God, the blessings are purchased of him, and God gives the purchaser; and +not only so, but God is the purchaser. Yea, God is both the purchaser and +the price; for Christ, who is God, purchased these blessings for us by +offering up himself as the price of our salvation. He purchased eternal +life by the sacrifice of himself: Heb. vii. 27, “He offered up himself;” +and ix. 26, “He hath appeared to take away sin by the sacrifice of +himself.” Indeed it was the human nature that was offered; but it was the +same person with the divine, and therefore was an infinite price: it was +looked upon as if God had been offered in sacrifice.</p> + +<p>As we thus have our good through God, we have a dependence on God in a +respect that man in his first estate had not. Man was to have eternal life +then through his own righteousness; so that he had partly a dependence +upon what was in himself; for we have a dependence upon that through which +we have our good, as well as that from which we have it. And though man’s +righteousness that he then depended on was indeed from God, yet it was his +own, it was inherent in himself; so that his dependence was not so +immediately on God. But now the righteousness that we are dependent on is +not in<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> ourselves, but in God. We are saved through the righteousness of +Christ: he <i>is made unto us righteousness</i>; and therefore is prophesied +of, Jer. xxiii. 6, under that name of “the Lord our righteousness.” In +that the righteousness we are justified by is the righteousness of Christ, +it is the righteousness of God: 2 Cor. v. 21, “That we might be made the +righteousness of God in him.”</p> + +<p>Thus in redemption we han’t only all things of God, but by and through +him: 1 Cor. viii. 21, “But to us there is but one God, the Father, of whom +are all things, and we in him; and one Lord Jesus Christ, by whom are all +things, and we by him.”</p> + +<p>Thirdly, The redeemed have all their good <i>in</i> God. We not only have it of +him, and through him, but it consists in him; he <i>is</i> all our good.</p> + +<p>The good of the redeemed is either objective or inherent. By their +objective good I mean that intrinsic object, in the possession and +enjoyment of which they are happy. Their inherent good is that excellency +or pleasure which is in the soul itself. With respect to both of which the +redeemed have all their good in God, or, which is the same thing, God +himself is all their good.</p> + +<p>1. The redeemed have all their <i>objective</i> good in God. God himself is the +great good which they are brought to the possession and enjoyment of by +redemption. He is the highest good and the sum of all that good which +Christ purchased. God is the inheritance of the saints; he is the portion +of their souls. God is their wealth and treasure, their food, their life, +their dwelling-place, their ornament and diadem, and their everlasting +honor and glory. They have none in heaven but God; he is the great good +which the redeemed are received to at death, and which they are to rise to +at the end of the world. The Lord God, he is the light of the heavenly +Jerusalem; and is the “river of the water of life,” that runs, and “the +tree of<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span> life that grows, in the midst of the paradise of God.” The +glorious excellencies and beauty of God will be what will forever +entertain the minds of the saints, and the love of God will be their +everlasting feast. The redeemed will indeed enjoy other things; they will +enjoy the angels, and will enjoy one another; but that which they shall +enjoy in the angels, or each other, or in any thing else whatsoever that +will yield them delight and happiness, will be what will be seen of God in +them.</p> + +<p>2. The redeemed have all their <i>inherent</i> good in God. Inherent good is +twofold; ’tis either excellency or pleasure. These the redeemed not only +derive from God, as caused by him, but have them in him. They have +spiritual excellency and joy by a kind of participation of God. They are +made excellent by a communication of God’s excellency: God puts his own +beauty, i.e., his beautiful likeness, upon their souls: they are made +partakers of the divine nature, or moral image of God, 2 Pet. i. 4. They +are holy by being made partakers of God’s holiness, Heb. xii. 10. The +saints are beautiful and blessed by a communication of God’s holiness and +joy, as the moon and planets are bright by the sun’s light. The saint hath +spiritual joy and pleasure by a kind of effusion of God on the soul. In +these things the redeemed have communion with God; that is, they partake +with him and of him.</p> + +<p>The saints have both their spiritual excellency and blessedness by the +gift of the Holy Ghost, or Spirit of God, and his dwelling in them. They +are not only caused by the Holy Ghost, but are in the Holy Ghost as their +principle. The Holy Spirit becoming an inhabitant, is a vital principle in +the soul: he, acting in, upon and with the soul, becomes a fountain of +true holiness and joy, as a spring is of water, by the exertion and +diffusion of itself: John iv. 14, “But whosoever drinketh of the water +that I shall give him, shall never thirst; but the water that I shall give +him, shall be in him a well of water springing up into everlasting +life,”—compared with chap. vii.<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> 38, 39, “He that believeth on me, as the +Scripture hath said, out of his belly shall flow rivers of living water; +but this spake he of the Spirit, which they that believe on him should +receive.” The sum of what Christ has purchased for us is that spring of +water spoken of in the former of those places, and those rivers of living +water spoken of in the latter. And the sum of the blessings which the +redeemed shall receive in heaven is that river of water of life that +proceeds from the throne of God and the Lamb, Rev. xxii. 1,—which +doubtless signifies the same with those rivers of living water explained +John vii. 38, 39, which is elsewhere called the “river of God’s +pleasures.” Herein consists the fulness of good which the saints receive +by Christ. ’Tis by partaking of the Holy Spirit that they have communion +with Christ in his fulness. God hath given the Spirit, not by measure unto +him, and they do receive of his fulness, and grace for grace. This is the +sum of the saints’ inheritance; and therefore that little of the Holy +Ghost which believers have in this world is said to be the earnest of +their inheritance. 2 Cor. i. 22, “Who hath also sealed us, and given us +the Spirit in our hearts.” And chap. v. 5, “Now he that hath wrought us +for the selfsame thing is God, who also hath given unto us the earnest of +the Spirit.” And Eph. i. 13, 14, “Ye were sealed with that Holy Spirit of +promise, which is the earnest of our inheritance, until the redemption of +the purchased possession.”</p> + +<p>The Holy Spirit and good things are spoken of in Scripture as the same; as +if the Spirit of God communicated to the soul comprised all good things: +Matt. vii. 11, “How much more shall your heavenly Father give good things +to them that ask him?” In Luke it is, chap. xi. 13, “How much more shall +your heavenly Father give the Holy Spirit to them that ask him?” This is +the sum of the blessings that Christ died to procure, and that are the +subject of gospel promises: Gal. iii. 13, 14, “He was made a curse for us, +that we might receive<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> the promise of the Spirit through faith.” The +Spirit of God is the great promise of the Father: Luke xxiv. 49, “Behold, +I send the promise of my Father upon you.” The Spirit of God therefore is +called “the Spirit of promise,” Eph. i. 13. This promised thing Christ +received, and had given into his hand, as soon as he had finished the work +of our redemption, to bestow on all that he had redeemed: Acts ii. 33, +“Therefore, being by the right hand of God exalted, and having received of +the Father the promise of the Holy Ghost, he hath shed forth this, which +ye both see and hear.” So that all the holiness and happiness of the +redeemed is <i>in</i> God. ’Tis in the communications, indwelling and acting of +the Spirit of God. Holiness and happiness are in the fruit, here and +hereafter, because God dwells in them, and they in God.</p> + +<p>Thus ’tis God that has given us the Redeemer, and ’tis of him that our +good is purchased: so ’tis God that is the Redeemer and the price; and +’tis God also that is the good purchased. So that all that we have is <i>of</i> +God, and <i>through</i> him, and <i>in</i> him: Rom. xi. 36, “For of him, and +through him, and to him (or in him), are all things.” The same in the +Greek that is here rendered <i>to him</i> is rendered <i>in him</i>, 1 Cor. vii. 6.</p> + +<p>II. God is glorified in the work of redemption by this means, viz., by +there being so great and universal a dependence of the redeemed on him.</p> + +<p>1. Man hath so much the greater occasion and obligation to take notice and +acknowledge God’s perfections and all-sufficiency. The greater the +creature’s dependence is on God’s perfections, and the greater concern he +has with them, so much the greater occasion has he to take notice of them. +So much the greater concern any one has with, and dependence upon, the +power and grace of God, so much the greater occasion has he to take notice +of that power and grace. So much the greater and more immediate dependence +there is on the divine holiness, so much the greater occasion to take +notice of and acknowledge that. So much<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> the greater and more absolute +dependence we have on the divine perfections, as belonging to the several +persons of the Trinity, so much the greater occasion have we to observe +and own the divine glory of each of them. That which we are most concerned +with, is surely most in the way of our observation and notice; and this +kind of concern with any thing, viz., dependence, does especially tend to +commend and oblige the attention and observation. Those things that we are +not much dependent upon, ’tis easy to neglect; but we can scarce do any +other than mind that which we have a great dependence on. By reason of our +so great dependence on God and his perfections, and in so many respects, +he and his glory are the more directly set in our view, which way soever +we turn our eyes.</p> + +<p>We have the greater occasion to take notice of God’s all-sufficiency, when +all our sufficiency is thus every way of him. We have the more occasion to +contemplate him as an infinite good, and as the fountain of all good. Such +a dependence on God demonstrates God’s all-sufficiency. So much as the +dependence of the creature is on God, so much the greater does the +creature’s emptiness in himself appear to be; and so much the greater the +creature’s emptiness, so much the greater must the fulness of the Being be +who supplies him. Our having all <i>of</i> God shows the fulness of his power +and grace: our having all <i>through</i> him shows the fulness of his merit and +worthiness; and our having all <i>in</i> him demonstrates his fulness of +beauty, love and happiness.</p> + +<p>And the redeemed, by reason of the greatness of their dependence on God, +han’t only so much the greater occasion, but obligation to contemplate and +acknowledge the glory and fulness of God. How unreasonable and ungrateful +should we be if we did not acknowledge that sufficiency and glory that we +do absolutely, immediately and universally depend upon!</p> + +<p>2. Hereby is demonstrated how great God’s glory is considered +comparatively, or as compared with the creature’s. By<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> the creature’s +being thus wholly and universally dependent on God, it appears that the +creature is nothing and that God is all. Hereby it appears that God is +infinitely above us; that God’s strength, and wisdom and holiness are +infinitely greater than ours. However great and glorious the creature +apprehends God to be, yet if he be not sensible of the difference between +God and him, so as to see that God’s glory is great, compared with his +own, he will not be disposed to give God the glory due to his name. If the +creature, in any respect, sets himself upon a level with God, or exalts +himself to any competition with him, however he may apprehend that great +honor and profound respect may belong to God from those that are more +inferior, and at a greater distance, he will not be so sensible of its +being due from him. So much the more men exalt themselves, so much the +less will they surely be disposed to exalt God. ’Tis certainly a thing +that God aims at in the disposition of things in the affair of redemption +(if we allow the Scriptures to be a revelation of God’s mind), that God +should appear full, and man in himself empty, that God should appear all, +and man nothing. ’Tis God’s declared design that others should not “glory +in his presence”; which implies that ’tis his design to advance his own +comparative glory. So much the more man “glories in God’s presence,” so +much the less glory is ascribed to God.</p> + +<p>3. By its being thus ordered, that the creature should have so absolute +and universal a dependence on God, provision is made that God should have +our whole souls, and should be the object of our undivided respect. If we +had our dependence partly on God and partly on something else, man’s +respect would be divided to those different things on which he had +dependence. Thus it would be if we depended on God only for a part of our +good, and on ourselves or some other being for another part: or if we had +our good only from God, and through another that was not God, and in +something else distinct from<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> both, our hearts would be divided between +the good itself, and him from whom, and him through whom we received it. +But now there is no occasion for this, God being not only he from or of +whom we have all good, but also through whom, and one that is that good +itself, that we have from him and through him. So that whatsoever there is +to attract our respect, the tendency is still directly towards God, all +unites in him as the centre.</p> + +<p> </p> +<p class="center">USE</p> + +<p>1. We may here observe the marvellous wisdom of God in the work of +redemption. God hath made man’s emptiness and misery, his low, lost and +ruined state into which he sunk by the fall, an occasion of the greater +advancement of his own glory, as in other ways, so particularly in this, +that there is now a much more universal and apparent dependence of man on +God. Though God be pleased to lift man out of that dismal abyss of sin and +woe into which he was fallen, and exceedingly to exalt him in excellency +and honor, and to a high pitch of glory and blessedness, yet the creature +hath nothing in any respect to glory of; all the glory evidently belongs +to God, all is in a mere and most absolute and divine dependence on the +Father, Son and Holy Ghost.</p> + +<p>And each person of the Trinity is equally glorified in this work: there is +an absolute dependence of the creature on every one for all: all is <i>of</i> +the Father, all <i>through</i> the Son, and all <i>in</i> the Holy Ghost. Thus God +appears in the work of redemption as <i>all in all</i>. It is fit that he that +is, and there is none else, should be the Alpha and Omega, the first and +the last, the all, and the only, in this work.</p> + +<p>2. Hence those doctrines and schemes of divinity that are in any respect +opposite to such an absolute and universal dependence on God, do derogate +from God’s glory, and thwart the design of the contrivance for our +redemption. Those schemes<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> that put the creature in God’s stead, in any of +the mentioned respects, that exalt man into the place of either Father, +Son or Holy Ghost, in any thing pertaining to our redemption; that, +however they may allow of a dependence of the redeemed on God, yet deny a +dependence that is so absolute and universal; that own an entire +dependence on God for some things, but not for others; that own that we +depend on God for the gift and acceptance of a Redeemer, but deny so +absolute a dependence on him for the obtaining of an interest in the +Redeemer; that own an absolute dependence on the Father for giving his +Son, and on the Son for working out redemption, but not so entire a +dependence on the Holy Ghost for conversion and a being in Christ, and so +coming to a title to his benefits; that own a dependence on God for means +of grace, but not absolutely for the benefit and success of those means; +that own a partial dependence on the power of God for the obtaining and +exercising holiness, but not a mere dependence on the arbitrary and +sovereign grace of God; that own a dependence on the free grace of God for +a reception into his favor, so far that it is without any proper merit, +but not as it is without being attracted, or moved with any excellency; +that own a partial dependence on Christ, as he through whom we have life, +as having purchased new terms of life, but still hold that the +righteousness through which we have life is inherent in ourselves, as it +was under the first covenant; and whatever other way any scheme is +inconsistent with our entire dependence on God for all, and in each of +those ways, of having all of him, through him, and in him, it is repugnant +to the design and tenor of the gospel and robs it of that which God +accounts its lustre and glory.</p> + +<p>3. Hence we may learn a reason why faith is that by which we come to have +an interest in this redemption; for there is included in the nature of +faith a sensibleness and acknowledgment of this absolute dependence on God +in this affair. ’Tis very fit that it should be required of all, in order +to their having<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> the benefit of this redemption, that they should be +sensible of, and acknowledge the dependence on God for it. ’Tis by this +means that God hath contrived to glorify himself in redemption; and ’tis +fit that God should at least have this glory of those that are the +subjects of this redemption, and have the benefit of it.</p> + +<p>Faith is a sensibleness of what is real in the work of redemption; and as +we do really wholly depend on God, so the soul that believes doth entirely +depend on God for all salvation, in its own sense and act. Faith abases +men and exalts God, it gives all the glory of redemption to God alone. It +is necessary in order to saving faith, that man should be emptied of +himself, that he should be sensible that he is “wretched, and miserable, +and poor, and blind, and naked.” Humility is a great ingredient of true +faith: he that truly receives redemption, receives it as a little child: +Mark x. 15, “Whosoever shall not receive the kingdom of heaven as a little +child, he shall not enter therein.” It is the delight of a believing soul +to abase itself and exalt God alone: that is the language of it, Psalm +cxv. 1, “Not unto us, O Lord, not unto us, but to thy name give glory.”</p> + +<p>4. Let us be exhorted to exalt God alone, and ascribe to him all the glory +of redemption. Let us endeavor to obtain, and increase in a sensibleness +of our great dependence on God, to have our eye to him alone, to mortify a +self-dependent and self-righteous disposition. Man is naturally exceeding +prone to be exalting himself and depending on his own power or goodness, +as though he were he from whom he must expect happiness, and to have +respect to enjoyments alien from God and his Spirit, as those in which +happiness is to be found.</p> + +<p>And this doctrine should teach us to exalt God alone, as by trust and +reliance, so by praise. <i>Let him that glorieth, glory in the Lord.</i> Hath +any man hope that he is converted and sanctified, and that his mind is +endowed with true excellency<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span> and spiritual beauty, and his sins forgiven, +and he received into God’s favor, and exalted to the honor and blessedness +of being his child, and an heir of eternal life: let him give God all the +glory; who alone makes him to differ from the worst of men in this world, +or the miserablest of the damned in hell. Hath any man much comfort and +strong hope of eternal life, let not his hope lift him up, but dispose him +the more to abase himself and reflect on his own exceeding unworthiness of +such a favor, and to exalt God alone. Is any man eminent in holiness and +abundant in good works, let him take nothing of the glory of it to +himself, but ascribe it to him whose “workmanship we are, created in +Christ Jesus unto good works.”</p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><a name="II" id="II"></a></p> + +<div class="figcenter"><img src="images/i020.jpg" alt="" /></div> +<p class="center"><span class="smcap">Facsimile of Manuscript of First Page of Sermon<br />“A Divine and Supernatural Light.”</span></p> + +<p> </p><p> </p> +<p><span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span></p> +<h2>II</h2> + +<h3>A DIVINE AND SUPERNATURAL LIGHT, IMMEDIATELY IMPARTED TO THE SOUL BY +THE SPIRIT OF GOD, SHOWN TO BE BOTH A SCRIPTURAL AND RATIONAL DOCTRINE.<a href="#note21">°</a></h3> + +<p class="note"><span class="smcap">Matt.</span> xvi.—And Jesus answered and said unto him, Blessed art thou, +Simon Barjona: for flesh and blood hath not revealed it unto thee, +but my Father which is in heaven.</p> + +<p><br />Christ says these words to Peter upon occasion of his professing his faith +in him as the Son of God. Our Lord was inquiring of his disciples, who men +said he was; not that he needed to be informed, but only to introduce and +give occasion to what follows. They answer, that some said he was John the +Baptist, and some Elias, and others Jeremias, or one of the Prophets. When +they had thus given an account who others said he was, Christ asks them, +who they said he was. Simon Peter, whom we find always zealous and +forward, was the first to answer: he readily replied to the question, +<i>Thou art Christ, the Son of the living God</i>.</p> + +<p>Upon this occasion, Christ says as he does <i>to</i> him, and <i>of</i> him in the +text: in which we may observe,</p> + +<p>1. That Peter is pronounced blessed on this account. <i>Blessed art +Thou.</i>—“Thou art a happy man, that thou art not ignorant of this, that I +am Christ, the Son of the living God. Thou art distinguishingly happy. +Others are blinded, and have dark and deluded apprehensions, as you have +now given an account, some thinking that I am Elias, and some that I am +Jeremias, and some one thing, and some another; but none of them thinking +right, all of them misled. Happy<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> art thou, that art so distinguished as +to know the truth in this matter.”</p> + +<p>2. The evidence of this his happiness declared; viz., that God, and he +only, had <i>revealed it</i> to him. This is an evidence of his being +<i>blessed</i>.</p> + +<p>First, As it shows how peculiarly favored he was of God above others; q. +d., “How highly favored art thou, that others that are wise and great men, +the Scribes, Pharisees and Rulers, and the nation in general, are left in +darkness, to follow their own misguided apprehensions; and that thou +shouldst be singled out, as it were, by name, that my Heavenly Father +should thus set his love on thee, Simon Barjona. This argues thee blessed, +that thou shouldst thus be the object of God’s distinguishing love.”</p> + +<p>Secondly, It evidences his blessedness also, as it intimates that this +knowledge is above any that flesh and blood can reveal. “This is such +knowledge as my Father which is in heaven only can give: it is too high +and excellent to be communicated by such means as other knowledge is. Thou +art blessed, that thou knowest that which God alone can teach thee.”</p> + +<p>The original of this knowledge is here declared, both negatively and +positively. Positively, as God is here declared the author of it. +Negatively, as it is declared, that flesh and blood had not revealed it. +God is the author of all knowledge and understanding whatsoever. He is the +author of the knowledge that is obtained by human learning: he is the +author of all moral prudence, and of the knowledge and skill that men have +in their secular business. Thus it is said of all in Israel that were +wise-hearted and skilful in embroidering, that God had filled them with +the spirit of wisdom, Exod. xxviii. 3.</p> + +<p>God is the author of such knowledge; but yet not so but that flesh and +blood reveals it. Mortal men are capable of imparting the knowledge of +human arts and sciences, and skill in temporal affairs. God is the author +of such knowledge by<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> those means: flesh and blood is made use of by God +as the mediate or second cause of it; he conveys it by the power and +influence of natural means. But this spiritual knowledge, spoken of in the +text, is what God is the author of, and none else: he reveals it, and +flesh and blood reveals it not. He imparts this knowledge immediately, not +making use of any intermediate natural causes, as he does in other +knowledge.</p> + +<p>What had passed in the preceding discourse naturally occasioned Christ to +observe this; because the disciples had been telling how others did not +know him, but were generally mistaken about him, and divided and +confounded in their opinions of him: but Peter had declared his assured +faith, that he was the Son of God. Now it was natural to observe, how it +was not flesh and blood that had revealed it to him, but God: for if this +knowledge were dependent on natural causes or means, how came it to pass +that they, a company of poor fishermen, illiterate men, and persons of low +education, attained to the knowledge of the truth; while the Scribes and +Pharisees, men of vastly higher advantages, and greater knowledge and +sagacity in other matters, remained in ignorance? This could be owing only +to the gracious distinguishing influence and revelation of the Spirit of +God. Hence, what I would make the subject of my present discourse from +these words is this</p> + +<p> </p> +<p class="center">DOCTRINE</p> + +<p>viz., <i>That there is such a thing as a Spiritual and Divine Light, +immediately imparted to the soul by God, of a different nature from any +that is obtained by natural means.</i></p> + +<p>In what I say on this subject at this time I would</p> + +<p>I. Show what this divine light is.</p> + +<p>II. How it is given immediately by God, and not obtained by natural means.</p> + +<p><span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span>III. Show the truth of the doctrine.</p> + +<p>And then conclude with a brief improvement.</p> + +<p>I. I would show what this spiritual and divine light is. And in order to +it, would show,</p> + +<p>First, In a few things what it <i>is not</i>. And here,</p> + +<p>1. <i>Those convictions that natural men may have of their sin and misery</i>, +is not <i>this</i> spiritual and divine light. Men in a natural condition may +have convictions of the guilt that lies upon them, and of the anger of God +and their danger of divine vengeance. Such convictions are from light or +sensibleness of truth. That some sinners have a greater conviction of +their guilt and misery than others, is because some have more light, or +more of an apprehension of truth than others. And this light and +conviction may be from the Spirit of God; the Spirit convinces men of sin: +but yet nature is much more concerned in it than in the communication of +that spiritual and divine light that is spoken of in the doctrine; ’tis +from the Spirit of God only as assisting natural principles, and not as +infusing any new principles. Common grace differs from special, in that it +influences only by assisting of nature; and not by imparting grace, or +bestowing anything above nature. The light that is obtained is wholly +natural, or of no superior kind to what mere nature attains to, though +more of that kind be obtained than would be obtained if men were left +wholly to themselves: or, in other words, common grace only assists the +faculties of the soul to do that more fully which they do by nature, as +natural conscience or reason will, by mere nature, make a man sensible of +guilt, and will accuse and condemn him when he has done amiss. Conscience +is a principle natural to men; and the work that it doth naturally, or of +itself, is to give an apprehension of right and wrong, and to suggest to +the mind the relation that there is between right and wrong and a +retribution. The Spirit of God, in those convictions which unregenerate +men sometimes have, assists conscience to do this<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> work in a further +degree than it would do if they were left to themselves: he helps it +against those things that tend to stupefy it, and obstruct its exercise. +But in the renewing and sanctifying work of the Holy Ghost, those things +are wrought in the soul that are above nature, and of which there is +nothing of the like kind in the soul by nature; and they are caused to +exist in the soul habitually, and according to such a stated constitution +or law that lays such a foundation for exercises in a continued course, as +is called a principle of nature. Not only are remaining principles +assisted to do their work more freely and fully, but those principles are +restored that were utterly destroyed by the fall; and the mind +thenceforward habitually exerts those acts that the dominion of sin had +made it as wholly destitute of, as a dead body is of vital acts.</p> + +<p>The Spirit of God acts in a very different manner in the one case from +what he doth in the other. He may indeed act upon the mind of a natural +man, but he acts in the mind of a saint as an indwelling vital principle. +He acts upon the mind of an unregenerate person as an extrinsic, +occasional agent; for in acting upon them, he doth not unite himself to +them; notwithstanding all his influences that they may be the subjects of, +they are still sensual, having not the Spirit, Jude 19. But he unites +himself with the mind of a saint, takes him for his temple, actuates and +influences him as a new, supernatural principle of life and action. There +is this difference, that the Spirit of God, in acting in the soul of a +godly man, exerts and communicates himself there in his own proper nature. +Holiness is the proper nature of the Spirit of God. The Holy Spirit +operates in the minds of the godly by uniting himself to them, and living +in them, and exerting his own nature in the exercise of their faculties. +The Spirit of God may act upon a creature, and yet not in acting +communicate himself. The Spirit of God may act upon inanimate creatures; +as the Spirit moved upon the face of the waters in the beginning of the +creation;<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> so the Spirit of God may act upon the minds of men many ways, +and communicate himself no more than when he acts upon an inanimate +creature. For instance, he may excite thoughts in them, may assist their +natural reason and understanding, or may assist other natural principles, +and this without any union with the soul, but may act, as it were, as upon +an external object. But as he acts in his holy influences and spiritual +operations, he acts in a way of peculiar communication of himself; so that +the subject is thence denominated spiritual.</p> + +<p>2. <i>This</i> spiritual and divine light <i>don’t consist in any impression made +upon the imagination</i>. It is no impression upon the mind, as though one +saw any thing with the bodily eyes: ’tis no imagination or idea of an +outward light or glory, or any beauty of form or countenance, or a visible +lustre or brightness of any object. The imagination may be strongly +impressed with such things; but this is not spiritual light. Indeed when +the mind has a lively discovery of spiritual things, and is greatly +affected by the power of divine light, it may, and probably very commonly +doth, much affect the imagination; so that impressions of an outward +beauty or brightness may accompany those spiritual discoveries. But +spiritual light is not that impression upon the imagination, but an +exceeding different thing from it. Natural men may have lively impressions +on their imaginations; and we can’t determine but that the devil, who +transforms himself into an angel of light, may cause imaginations of an +outward beauty, or visible glory, and of sounds and speeches and other +such things; but these are things of a vastly inferior nature to spiritual +light.</p> + +<p>3. <i>This</i> spiritual light is <i>not the suggesting of any new truths or +propositions not contained in the word of God</i>. This suggesting of new +truths or doctrines to the mind, independent of any antecedent revelation +of those propositions, either in word or writing, is inspiration; such as +the prophets and<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> apostles had, and such as some enthusiasts pretend to. +But this spiritual light that I am speaking of, is quite a different thing +from inspiration: it reveals no new doctrine, it suggests no new +proposition to the mind, it teaches no new thing of God, or Christ, or +another world, not taught in the Bible, but only gives a due apprehension +of those things that are taught in the word of God.</p> + +<p>4. <i>’Tis not every affecting view that men have of the things of religion +that is this</i> spiritual and divine light. Men by mere principles of nature +are capable of being affected with things that have a special relation to +religion as well as other things. A person by mere nature, for instance, +may be liable to be affected with the story of Jesus Christ, and the +sufferings he underwent, as well as by any other tragical story: he may be +the more affected with it from the interest he conceives mankind to have +in it: yea, he may be affected with it without believing it; as well as a +man may be affected with what he reads in a romance, or sees acted in a +stage play. He may be affected with a lively and eloquent description of +many pleasant things that attend the state of the blessed in heaven, as +well as his imagination be entertained by a romantic description of the +pleasantness of fairy-land, or the like. And that common belief of the +truth of the things of religion that persons may have from education or +otherwise, may help forward their affection. We read in Scripture of many +that were greatly affected with things of a religious nature, who yet are +there represented as wholly graceless, and many of them very ill men. A +person therefore may have affecting views of the things of religion, and +yet be very destitute of spiritual light. Flesh and blood may be the +author of this: one man may give another an affecting view of divine +things with but common assistance; but God alone can give a spiritual +discovery of them.</p> + +<p>But I proceed to show,</p> + +<p>Secondly, Positively what this spiritual and divine light <i>is</i>.</p> + +<p><span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span>And it may be thus described: <i>a true sense of the divine excellency of +the things revealed in the word of God, and a conviction of the truth and +reality of them thence arising</i>.</p> + +<p>This spiritual light primarily consists in the former of these, viz., a +real sense and apprehension of the divine excellency of things revealed in +the word of God. A spiritual and saving conviction of the truth and +reality of these things arises from such a sight of their divine +excellency and glory; so that this conviction of their truth is an effect +and natural consequence of this sight of their divine glory. There is +therefore in this spiritual light,</p> + +<p>1. <i>A true sense of the divine and superlative excellency of the things of +religion</i>; a real sense of the excellency of God and Jesus Christ, and of +the work of redemption, and the ways and works of God revealed in the +gospel. There is a divine and superlative glory in these things; an +excellency that is of a vastly higher kind and more sublime nature than in +other things; a glory greatly distinguishing them from all that is earthly +and temporal. He that is spiritually enlightened truly apprehends and sees +it, or has a sense of it. He does not merely rationally believe that God +is glorious, but he has a sense of the gloriousness of God in his heart. +There is not only a rational belief that God is holy and that holiness is +a good thing, but there is a sense of the loveliness of God’s holiness. +There is not only a speculatively judging that God is gracious, but a +sense how amiable God is upon that account, or a sense of the beauty of +this divine attribute.</p> + +<p>There is a twofold understanding or knowledge of good that God has made +the mind of man capable of. The first, that which is merely speculative or +notional; as when a person only speculatively judges that anything is, +which, by the agreement of mankind, is called good or excellent, viz., +that which is most to general advantage, and between which and a reward +there is a suitableness, and the like. And the other is that which +consists in the sense of the heart: as when there is a sense of the<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> +beauty, amiableness, or sweetness of a thing; so that the heart is +sensible of pleasure and delight in the presence of the idea of it. In the +former is exercised merely the speculative faculty, or the understanding, +strictly so called, or as spoken of in distinction from the will or +disposition of the soul. In the latter, the will, or inclination, or +heart, are mainly concerned.</p> + +<p>Thus there is a difference between having an opinion that God is holy and +gracious, and having a sense of the loveliness and beauty of that holiness +and grace. There is a difference between having a rational judgment that +honey is sweet, and having a sense of its sweetness. A man may have the +former, that knows not how honey tastes; but a man can’t have the latter +unless he has an idea of the taste of honey in his mind. So there is a +difference between believing that a person is beautiful, and having a +sense of his beauty. The former may be obtained by hearsay, but the latter +only by seeing the countenance. There is a wide difference between mere +speculative rational judging anything to be excellent, and having a sense +of its sweetness and beauty. The former rests only in the head, +speculation only is concerned in it; but the heart is concerned in the +latter. When the heart is sensible of the beauty and amiableness of a +thing, it necessarily feels pleasure in the apprehension. It is implied in +a person’s being heartily sensible of the loveliness of a thing, that the +idea of it is sweet and pleasant to his soul; which is a far different +thing from having a rational opinion that it is excellent.</p> + +<p>2. There arises from this sense of divine excellency of things contained +in the word of God <i>a conviction of the truth and reality of them</i>; and +that either indirectly or directly.</p> + +<p>First, <i>Indirectly</i>, and that two ways.</p> + +<p>1. As the <i>prejudices that are in the heart</i> against the truth of divine +things <i>are hereby removed</i>; so that the mind becomes susceptive of the +due force of rational arguments for their truth. The mind of man is +naturally full of prejudices against<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> the truth of divine things: it is +full of enmity against the doctrines of the gospel; which is a +disadvantage to those arguments that prove their truth, and causes them to +lose their force upon the mind. But when a person has discovered to him +the divine excellency of Christian doctrines, this destroys the enmity, +removes those prejudices, and sanctifies the reason, and causes it to lie +open to the force of arguments for their truth.</p> + +<p>Hence was the different effect that Christ’s miracles had to convince the +disciples from what they had to convince the Scribes and Pharisees. Not +that they had a stronger reason, or had their reason more improved; but +their reason was sanctified, and those blinding prejudices, that the +Scribes and Pharisees were under, were removed by the sense they had of +the excellency of Christ and his doctrine.</p> + +<p>2. It not only removes the hinderances of reason, but <i>positively helps +reason</i>. It makes even the speculative notions the more lively. It engages +the attention of the mind, with the more fixedness and intenseness to that +kind of objects; which causes it to have a clearer view of them, and +enables it more clearly to see their mutual relations, and occasions it to +take more notice of them. The ideas themselves that otherwise are dim and +obscure are by this means impressed with the greater strength, and have a +light cast upon them; so that the mind can better judge of them: as he +that beholds the objects on the face of the earth, when the light of the +sun is cast upon them, is under greater advantage to discern them in their +true forms and mutual relations than he that sees them in a dim starlight +or twilight.</p> + +<p>The mind having a sensibleness of the excellency of divine objects, dwells +upon them with delight; and the powers of the soul are more awakened and +enlivened to employ themselves in the contemplation of them, and exert +themselves more fully and much more to the purpose. The beauty and +sweetness of the objects draws on the faculties, and draws forth their +exercises:<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> so that reason itself is under far greater advantages for its +proper and free exercises, and to attain its proper end, free of darkness +and delusion. But,</p> + +<p>Secondly, A true sense of the divine excellency of the things of God’s +word doth more <i>directly</i> and <i>immediately</i> convince of the truth of them; +and that because the excellency of these things is so superlative. There +is a beauty in them that is so divine and godlike, that is greatly and +evidently distinguishing of them from things merely human, or that men are +the inventors and authors of; a glory that is so high and great that, when +clearly seen, commands assent to their divinity and reality. When there is +an actual and lively discovery of this beauty and excellency, it won’t +allow of any such thought as that it is a human work, or the fruit of +men’s invention. This evidence that they that are spiritually enlightened +have of the truth of the things of religion is a kind of intuitive and +immediate evidence. They believe the doctrines of God’s word to be divine, +because they see divinity in them; i.e., they see a divine, and +transcendent, and most evidently distinguishing glory in them; such a +glory as, if clearly seen, does not leave room to doubt of their being of +God, and not of men.</p> + +<p>Such a conviction of the truth of religion as this, arising, these ways, +from a sense of the divine excellency of them, is that true spiritual +conviction that there is in saving faith. And this original of it is that +by which it is most essentially distinguished from that common assent +which unregenerate men are capable of.</p> + +<p>II. I proceed now to the second thing proposed, viz., to show <i>how this +light is immediately given by God</i>, and not obtained by natural means. And +here,</p> + +<p>1. <i>’Tis not intended that the natural faculties are not made use of in +it.</i> The natural faculties are the subject of this light: and they are the +subject in such a manner that they are not merely passive, but active in +it; the acts and exercises<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> of man’s understanding are concerned and made +use of in it. God, in letting in this light into the soul, deals with man +according to his nature, or as a rational creature; and makes use of his +human faculties. But yet this light is not the less immediately from God +for that; though the faculties are made use of, ’tis as the subject and +not as the cause; and that acting of the faculties in it is not the cause, +but is either implied in the thing itself (in the light that is imparted) +or is the consequence of it: as the use that we make of our eyes in +beholding various objects, when the sun arises, is not the cause of the +light that discovers those objects to us.</p> + +<p>2. <i>’Tis not intended that outward means have no concern in this affair.</i> +As I have observed already, ’tis not in this affair, as it is in +inspiration, where new truths are suggested: for here is by this light +only given a due apprehension of the same truths that are revealed in the +word of God; and therefore it is not given without the word. The gospel is +made use of in this affair: this light is the “light of the glorious +gospel of Christ,” 2 Cor. iv. 4. The gospel is as a glass, by which this +light is conveyed to us, 1 Cor. xiii. 12: “Now we see through a +glass.”—But,</p> + +<p>3. When it is said that this light is given immediately by God, and not +obtained by natural means, <i>hereby is intended, that ’tis given by God +without making use of any means that operate by their own power, or a +natural force</i>. God makes use of means; but ’tis not as mediate causes to +produce this effect. There are not truly any second causes of it; but it +is produced by God immediately. The word of God is no proper cause of this +effect: it does not operate by any natural force in it. The word of God is +only made use of to convey to the mind the subject matter of this saving +instruction: and this indeed it doth convey to us by natural force or +influence. It conveys to our minds these and those doctrines; it is the +cause of the notion of them in our heads, but not of the sense of the<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> +divine excellency of them in our hearts. Indeed a person can’t have +spiritual light without the word. But that don’t argue that the word +properly causes that light. The mind can’t see the excellency of any +doctrine, unless that doctrine be first in the mind; but the seeing of the +excellency of the doctrine may be immediately from the Spirit of God; +though the conveying of the doctrine or proposition itself may be by the +word. So that the notions that are the subject matter of this light are +conveyed to the mind by the word of God; but that due sense of the heart, +wherein this light formally consists, is immediately by the Spirit of God. +As for instance, that notion that there is a Christ, and that Christ is +holy and gracious, is conveyed to the mind by the word of God: but the +sense of the excellency of Christ by reason of that holiness and grace, is +nevertheless immediately the work of the Holy Spirit.—I come now,</p> + +<p>III. To show <i>the truth of the doctrine</i>; that is, to show that there is +such a thing as that spiritual light that has been described, thus +immediately let into the mind by God. And here I would show briefly, that +this doctrine is both <i>scriptural</i> and <i>rational</i>.</p> + +<p>First, ’Tis <i>scriptural</i>. My text is not only full to the purpose, but +’tis a doctrine that the Scripture abounds in. We are there abundantly +taught that the saints differ from the ungodly in this, that they have the +knowledge of God, and a sight of God, and of Jesus Christ. I shall mention +but few texts of many. 1 John iii. 6, “Whosoever sinneth hath not seen +him, nor known him.” 3 John 11, “He that doeth good is of God: but he that +doeth evil hath not seen God.” John xiv. 19, “The world seeth me no more; +but ye see me.” John xvii. 3, “And this is eternal life, that they might +know thee the only true God, and Jesus Christ, whom thou hast sent.” This +knowledge, or sight of God and Christ, can’t be a mere speculative +knowledge; because it is spoken of as a seeing and knowing wherein they +differ from the ungodly. And by these<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> Scriptures it must not only be a +different knowledge in degree and circumstances, and different in its +effects; but it must be entirely different in nature and kind.</p> + +<p>And this light and knowledge is always spoken of as immediately given of +God, Matt. xi. 25, 26, 27: “At that time Jesus answered and said, I thank +thee, O Father, Lord of heaven and earth, because thou hast hid these +things from the wise and prudent, and hast revealed them unto babes. Even +so, Father: for so it seemed good in thy sight. All things are delivered +unto me of my father: and no man knoweth the Son, but the Father: neither +knoweth any man the Father, save the Son, and he to whomsoever the Son +will reveal him.” Here this effect is ascribed alone to the arbitrary +operation and gift of God, bestowing this knowledge on whom he will, and +distinguishing those with it, that have the least natural advantage or +means for knowledge, even babes, when it is denied to the wise and +prudent. And the imparting of the knowledge of God is here appropriated to +the Son of God as his sole prerogative. And again, 2 Cor. iv. 6: “For God, +who commanded the light to shine out of darkness, hath shined in our +hearts, to give the light of the knowledge of the glory of God in the face +of Jesus Christ.” This plainly shows that there is such a thing as a +discovery of the divine superlative glory and excellency of God and +Christ, and that peculiar to the saints: and also, that ’tis as +immediately from God, as light from the sun: and that ’tis the immediate +effect of his power and will; for ’tis compared to God’s creating the +light by his powerful word in the beginning of the creation; and is said +to be by the Spirit of the Lord, in the 18th verse of the preceding +chapter. God is spoken of as giving the knowledge of Christ in conversion, +as of what before was hidden and unseen in that, Gal. i. 15, 16: “But when +it pleased God, who separated me from my mother’s womb, and called me by +his grace, to reveal his Son in me.” The Scripture also speaks plainly of +such a knowledge of the word of God as has been <span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span>described, as the +immediate gift of God, Psal. cxix. 18: “Open thou mine eyes, that I may +behold wondrous things out of thy law.” What could the Psalmist mean when +he begged of God to open his eyes? Was he ever blind? Might he not have +resort to the law and see every word and sentence in it when he pleased? +And what could he mean by those “wondrous things”? Was it the wonderful +stories of the creation and deluge, and Israel’s passing through the Red +Sea, and the like? Were not his eyes open to read these strange things +when he would? Doubtless by “wondrous things” in God’s law, he had respect +to those distinguishing and wonderful excellencies, and marvellous +manifestations of the divine perfections and glory, that there was in the +commands and doctrines of the word, and those works and counsels of God +that were there revealed. So the Scripture speaks of a knowledge of God’s +dispensation, and covenant of mercy, and way of grace towards his people, +as peculiar to the saints, and given only by God, Psal. xxv. 14: “The +secret of the Lord is with them that fear him; and he will show them his +covenant.”</p> + +<p>And that a true and saving belief of the truth of religion is that which +arises from such a discovery, is also what the Scripture teaches. As John +vi. 40: “And this is the will of him that sent me, that every one which +seeth the Son, and believeth on him, may have everlasting life;” where it +is plain that a true faith is what arises from a spiritual sight of +Christ. And John xvii. 6, 7, 8: “I have manifested thy name unto the men +which thou gavest me out of the world. Now they have known that all things +whatsoever thou hast given me are of thee. For I have given unto them the +words which thou gavest me; and they have received them, and have known +surely that I came out from thee, and they have believed that thou didst +send me;” where Christ’s manifesting God’s name to the disciples, or +giving them the knowledge of God, was that whereby they knew that Christ’s +doctrine was of God, and<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span> that Christ himself was of him, proceeded from +him, and was sent by him. Again, John xii. 44, 45, 46: “Jesus cried and +said, He that believeth on me, believeth not on me, but on him that sent +me. And he that seeth me seeth him that sent me. I am come a light into +the world, that whosoever believeth on me should not abide in darkness.” +Their believing in Christ, and spiritually seeing him, are spoken of as +running parallel.</p> + +<p>Christ condemns the Jews, that they did not know that he was the Messiah, +and that his doctrine was true, from an inward distinguishing taste and +relish of what was divine, in Luke xii. 56, 57. He having there blamed the +Jews, that though they could discern the face of the sky and of the earth, +and signs of the weather, that yet they could not discern those times—or, +as ’tis expressed in Matthew, the signs of those times—he adds, yea, and +why even of your own selves judge ye not what is right? i.e., without +extrinsic signs. Why have ye not that sense of true excellency, whereby ye +may distinguish that which is holy and divine? Why have ye not that savor +of the things of God, by which you may see the distinguishing glory and +evident divinity of me and my doctrine?</p> + +<p>The Apostle Peter mentions it as what gave them (the apostles) good and +well grounded assurance of the truth of the gospel, that they had seen the +divine glory of Christ, 2 Pet. i. 16: “For we have not followed cunningly +devised fables when we made known unto you the power and coming of our +Lord Jesus Christ, but were eyewitnesses of his majesty.” The apostle has +respect to that visible glory of Christ which they saw in his +transfiguration: that glory was so divine, having such an ineffable +appearance and semblance of divine holiness, majesty and grace, that it +evidently denoted him to be a divine person. But if a sight of Christ’s +outward glory might give a rational assurance of his divinity, why may not +an apprehension of his spiritual glory do so too? Doubtless Christ’s +spiritual glory is in itself as distinguishing, and as plainly showing his +divinity,<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> as his outward glory; and a great deal more: for his spiritual +glory is that wherein his divinity consists; and the outward glory of his +transfiguration showed him to be divine, only as it was a remarkable image +or representation of that spiritual glory. Doubtless, therefore, he that +has had a clear sight of the spiritual glory of Christ, may say, I have +not followed cunningly devised fables, but have been an eyewitness of his +majesty, upon as good grounds as the apostle, when he had respect to the +outward glory of Christ that he had seen.</p> + +<p>But this brings me to what was proposed next, viz., to show that,</p> + +<p>Secondly, This doctrine is <i>rational</i>.</p> + +<p>1. ’Tis rational to suppose that <i>there is really such an excellency</i> in +divine things, that is so transcendent and exceedingly different from what +is in other things, that, if it were seen, would most evidently +distinguish them. We cannot rationally doubt but that things that are +divine, that appertain to the Supreme Being, are vastly different from +things that are human; that there is that godlike, high and glorious +excellency in them, that does most remarkably difference them from the +things that are of men; insomuch that if the difference were but seen, it +would have a convincing, satisfying influence upon any one, that they are +what they are, viz., divine. What reason can be offered against it? Unless +we would argue, that God is not remarkably distinguished in glory from +men.</p> + +<p>If Christ should now appear to any one as he did on the mount at his +transfiguration; or if he should appear to the world in the glory that he +now appears in in heaven as he will do at the day of judgment; without +doubt, the glory and majesty that he would appear in, would be such as +would satisfy every one that he was a divine person, and that religion was +true: and it would be a most reasonable and well grounded conviction too. +And why may there not be that stamp of divinity or divine glory on the +word of God, on the scheme and<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> doctrine of the gospel, that may be in +like manner distinguishing and as rationally convincing, provided it be +but seen! ’Tis rational to suppose that when God speaks to the world, +there should be something in his word or speech vastly different from +men’s word. Supposing that God never had spoken to the world, but we had +noticed that he was about to do it; that he was about to reveal himself +from heaven and speak to us immediately himself, in divine speeches or +discourses, as it were from his own mouth, or that he should give us a +book of his own inditing: after what manner should we expect that he would +speak? Would it not be rational to suppose that his speech would be +exceeding different from men’s speech, that he should speak like a God; +that is, that there should be such an excellency and sublimity in his +speech or word, such a stamp of wisdom, holiness, majesty and other divine +perfections, that the word of men, yea of the wisest of men, should appear +mean and base in comparison of it? Doubtless it would be thought rational +to expect this, and unreasonable to think otherwise. When a wise man +speaks in the exercise of his wisdom, there is something in every thing he +says that is very distinguishable from the talk of a little child. So, +without doubt, and much more, is the speech of God (if there be any such +thing as the speech of God) to be distinguished from that of the wisest of +men; agreeable to Jer. xxiii. 28, 29. God having there been reproving the +false prophets that prophesied in his name and pretended that what they +spake was his word, when indeed it was their own word, says, “The prophet +that hath a dream, let him tell a dream; and he that hath my word, let him +speak my word faithfully. What is the chaff to the wheat? saith the Lord. +Is not my word like as a fire? saith the Lord; and like a hammer that +breaketh the rock in pieces?”</p> + +<p>2. If there be such a distinguishing excellency in divine things, ’tis +rational to suppose that <i>there may be such a thing as seeing it</i>. What +should hinder but that it may be seen!<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> It is no argument, that there is +no such thing as such a distinguishing excellency, or that, if there be, +that it can’t be seen, that some don’t see it, though they may be +discerning men in temporal matters. It is not rational to suppose, if +there be any such excellency in divine things, that wicked men should see +it. ’Tis not rational to suppose that those whose minds are full of +spiritual pollution, and under the power of filthy lusts, should have any +relish or sense of divine beauty or excellency; or that their minds should +be susceptive of that light that is in its own nature so pure and +heavenly. It need not seem at all strange that sin should so blind the +mind, seeing that men’s particular natural tempers and dispositions will +so much blind them in secular matters; as when men’s natural temper is +melancholy, jealous, fearful, proud, or the like.</p> + +<p>3. ’Tis rational to suppose that <i>this knowledge should be given +immediately by God</i>, and not be obtained by natural means. Upon what +account should it seem unreasonable, that there should be any immediate +communication between God and the creature? It is strange that men should +make any matter of difficulty of it. Why should not he that made all +things, still have something immediately to do with the things that he has +made? Where lies the great difficulty, if we own the being of a God, and +that he created all things out of nothing, of allowing some immediate +influence of God on the creation still? And if it be reasonable to suppose +it with respect to any part of the creation, it is especially so with +respect to reasonable, intelligent creatures; who are next to God in the +gradation of the different orders of beings, and whose business is most +immediately with God; who were made on purpose for those exercises that do +respect God and wherein they have nextly to do with God: for reason +teaches, that man was made to serve and glorify his Creator. And if it be +rational to suppose that God immediately communicates himself to man in +any affair, it is in this. ’Tis rational to suppose<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> that God would +reserve that knowledge and wisdom, that is of such a divine and excellent +nature, to be bestowed immediately by himself, and that it should not be +left in the power of second causes. Spiritual wisdom and grace is the +highest and most excellent gift that ever God bestows on any creature: in +this the highest excellency and perfection of a rational creature +consists. ’Tis also immensely the most important of all divine gifts: ’tis +that wherein man’s happiness consists, and on which his everlasting +welfare depends. How rational is it to suppose that God, however he has +left meaner goods and lower gifts to second causes, and in some sort in +their power, yet should reserve this most excellent, divine and important +of all divine communications in his own hands, to be bestowed immediately +by himself, as a thing too great for second causes to be concerned in! +’Tis rational to suppose that this blessing should be immediately from +God; for there is no gift or benefit that is in itself so nearly related +to the divine nature, there is nothing the creature receives that is so +much of God, of his nature, so much a participation of the deity: ’tis a +kind of emanation of God’s beauty, and is related to God as the light is +to the sun. ’Tis therefore congruous and fit, that when it is given of +God, it should be nextly from himself, and by himself, according to his +own sovereign will.</p> + +<p>’Tis rational to suppose that it should be beyond a man’s power to obtain +this knowledge and light by the mere strength of natural reason; for ’tis +not a thing that belongs to reason, to see the beauty and loveliness of +spiritual things; it is not a speculative thing, but depends on the sense +of the heart. Reason, indeed, is necessary in order to it, as ’tis by +reason only that we are become the subjects of the means of it; which +means I have already shown to be necessary in order to it, though they +have no proper causal influence in the affair. ’Tis by reason that we +become possessed of a notion of those doctrines that are the subject +matter of this divine light; and reason may<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> many ways be indirectly and +remotely an advantage to it. And reason has also to do in the acts that +are immediately consequent on this discovery: a seeing the truth of +religion from hence is by reason; though it be but by one step, and the +inference be immediate. So reason has to do in that accepting of, and +trusting in Christ, that is consequent on it. But if we take reason +strictly, not for the faculty of mental perception in general, but for +ratiocination, or a power of inferring by arguments; I say, if we take +reason thus, the perceiving of spiritual beauty and excellency no more +belongs to reason than it belongs to the sense of feeling to perceive +colors, or to the power of seeing to perceive the sweetness of food. It is +out of reason’s province to perceive the beauty or loveliness of any +thing: such a perception don’t belong to that faculty. Reason’s work is to +perceive truth and not excellency. It is not ratiocination that gives men +the perception of the beauty and amiableness of a countenance, though it +may be many ways indirectly an advantage to it; yet ’tis no more reason +that immediately perceives it than it is reason that perceives the +sweetness of honey: it depends on the sense of the heart. Reason may +determine that a countenance is beautiful to others, it may determine that +honey is sweet to others; but it will never give me a perception of its +sweetness.—I will conclude with a very brief</p> + +<p> </p> +<p class="center">IMPROVEMENT</p> + +<p>of what has been said.</p> + +<p>First, This doctrine may lead us to reflect on the goodness of God, that +has so ordered it, that a saving evidence of the truth of the gospel is +such as is attainable by persons of mean capacities and advantages, as +well as those that are of the greatest parts and learning. If the evidence +of the gospel depended only on history, and such reasonings as learned men +only are capable of, it would be above the reach of far the<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> greatest part +of mankind. But persons with but an ordinary degree of knowledge are +capable, without a long and subtile train of reasoning, to see the divine +excellency of the things of religion: they are capable of being taught by +the Spirit of God, as well as learned men. The evidence that is this way +obtained is vastly better and more satisfying than all that can be +obtained by the arguings of those that are most learned, and greatest +masters of reason. And babes are as capable of knowing these things as the +wise and prudent; and they are often hid from these when they are revealed +to those: 1 Cor. i. 26, 27, “For ye see your calling, brethren, how that +not many wise men after the flesh, not many mighty, not many noble, are +called. But God hath chosen the foolish things of the world....”</p> + +<p>Secondly, This doctrine may well put us upon examining ourselves, whether +we have ever had this divine light that has been described let into our +souls. If there be such a thing indeed, and it be not only a notion or +whimsy of persons of weak and distempered brains, then doubtless ’tis a +thing of great importance, whether we have thus been taught by the Spirit +of God; whether the light of the glorious gospel of Christ, who is the +image of God, hath shined unto us, giving us the light of the knowledge of +the glory of God in the face of Jesus Christ; whether we have seen the +Son, and believed on him, or have that faith of gospel doctrines that +arises from a spiritual sight of Christ.</p> + +<p>Thirdly, All may hence be exhorted earnestly to seek this spiritual light. +To influence and move to it, the following things may be considered.</p> + +<p>1. This is the most <i>excellent and divine</i> wisdom that any creature is +capable of. ’Tis more excellent than any human learning; ’tis far more +excellent than all the knowledge of the greatest philosophers or +statesmen. Yea, the least glimpse of the glory of God in the face of +Christ doth more exalt and ennoble the soul than all the knowledge of +those that have the<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> greatest speculative understanding in divinity +without grace. This knowledge has the most noble object that is or can be, +viz., the divine glory or excellency of God and Christ. The knowledge of +these objects is that wherein consists the most excellent knowledge of the +angels, yea, of God himself.</p> + +<p>2. This knowledge is that which is above all others <i>sweet and joyful</i>. +Men have a great deal of pleasure in human knowledge, in studies of +natural things; but this is nothing to that joy which arises from this +divine light shining into the soul. This light gives a view of those +things that are immensely the most exquisitely beautiful, and capable of +delighting the eye of the understanding. This spiritual light is the +dawning of the light of glory in the heart. There is nothing so powerful +as this to support persons in affliction, and to give the mind peace and +brightness in this stormy and dark world.</p> + +<p>3. This light is such as effectually influences the inclination, and +<i>changes the nature of the soul</i>. It assimilates the nature to the divine +nature, and changes the soul into an image of the same glory that is +beheld: 2 Cor. iii. 18, “But we all, with open face, beholding as in a +glass the glory of the Lord, are changed into the same image from glory to +glory, even as by the Spirit of the Lord.” This knowledge will wean from +the world and raise the inclination to heavenly things. It will turn the +heart to God as the fountain of good, and to choose him for the only +portion. This light, and this only, will bring the soul to a saving close +with Christ. It conforms the heart to the gospel, mortifies its enmity and +opposition against the scheme of salvation therein revealed. It causes the +heart to embrace the joyful tidings, and entirely to adhere to, and +acquiesce in the revelation of Christ as our Saviour. It causes the whole +soul to accord and symphonize with it, admitting it with entire credit and +respect, cleaving to it with full inclination and affection; and it +effectually disposes the soul to give up itself entirely to Christ.</p> + +<p><span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span>4. This light, and this only, <i>has its fruit in an universal holiness of +life</i>. No merely notional or speculative understanding of the doctrines of +religion will ever bring to this. But this light, as it reaches the bottom +of the heart, and changes the nature, so it will effectually dispose to an +universal obedience. It shows God’s worthiness to be obeyed and served. It +draws forth the heart in a sincere love to God, which is the only +principle of a true, gracious and universal obedience. And it convinces of +the reality of those glorious rewards that God has promised to them that +obey him.</p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span></p> +<h2><a name="III" id="III"></a>III</h2> +<h3>RUTH’S RESOLUTION<a href="#note45">°</a></h3> + +<p class="note"><span class="smcap">Ruth</span> i. 16.—And Ruth said, Intreat me not to leave thee, or to +return from following after thee: for whither thou goest, I will go; +and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God.</p> + +<p><br />The historical things in this book of Ruth seem to be inserted into the +canon of the Scripture especially on two accounts:</p> + +<p>First, Because Christ was of Ruth’s posterity. The Holy Ghost thought fit +to take particular notice of that marriage of Boaz with Ruth, whence +sprang the Saviour of the world. We may often observe it, that the Holy +Spirit who indited the Scriptures, often takes notice of little things, +minute occurrences, that do but remotely relate to Jesus Christ.</p> + +<p>Secondly, Because this history seems to be typical of the calling of the +Gentile church, and indeed of the conversion of every believer. Ruth was +not originally of Israel, but was a Moabitess, an alien from the +commonwealth of Israel: but she forsook her own people, and the idols of +the Gentiles, to worship the God of Israel, and to join herself to that +people. Herein she seems to be a type of the Gentile church, and also of +every sincere convert. Ruth was the mother of Christ; he came of her +posterity: so the church is Christ’s mother, as she is represented, Rev. +xii., at the beginning. And so also is every true Christian his mother: +Matt. xii. 50, “Whosoever shall<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> do the will of my Father which is in +heaven, the same is my brother, and sister, and mother.” Christ is what +the soul of every one of the elect is in travail with in the new birth. +Ruth forsook all her natural relations and her own country, the land of +her nativity, and all her former possessions there, for the sake of the +God of Israel; as every true Christian forsakes all for Christ. Psalm xlv. +10, “Hearken, O daughter, and consider, and incline thine ear; forget also +thine own people, and thy father’s house.”</p> + +<p>Naomi was now returning out of the land of Moab into the land of Israel +with her two daughters in law, Orpah and Ruth; who will represent to us +two sorts of professors of religion: Orpah, that sort that indeed make a +fair profession, and seem to set out well, but dure but for a while, and +then turn back; Ruth, that sort that are sound and sincere, and therefore +are steadfast and persevering in the way that they have set out in. Naomi +in the preceding verses represents to these her daughters the difficulties +of their leaving their own country to go with her. And in this verse may +be observed,</p> + +<p>1. The remarkable conduct and behavior of Ruth on this occasion; with what +inflexible resolution she cleaves to Naomi and follows her. When Naomi +first arose to return from the country of Moab into the land of Israel, +Orpah and Ruth both set out with her; and Naomi exhorts them both to +return. And they both of them wept, and seemed as if they could not bear +the thoughts of leaving her, and appeared as if they were resolved to go +with her: verse 10, “And they said unto her, Surely we will return with +thee unto thy people.” Then Naomi says to them again, “Turn again, my +daughters, go your way,” &c. And then they were greatly affected again, +and Orpah returned and went back. Now Ruth’s steadfastness in her purpose +had a greater trial, but yet is not overcome: “She clave unto her,” verse +14. Then Naomi speaks to her<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> again, verse 15, “Behold, thy sister in law +is gone back unto her people, and unto her gods: return thou after thy +sister in law.” And then she shows her immovable resolution in the text +and following verse.</p> + +<p>2. I would particularly observe that wherein the virtuousness of this her +resolution consists, viz., that it was for the sake of the God of Israel, +and that she might be one of his people, that she was thus resolved to +cleave to Naomi: “Thy people shall be my people, and thy God my God.” It +was for God’s sake that she did thus; and therefore her so doing is +afterwards spoken of as a virtuous behavior in her, chap. ii. 11, 12: “And +Boaz answered and said unto her, It hath fully been showed me, all that +thou hast done unto thy mother in law since the death of thine husband: +and how thou hast left thy father, and thy mother, and the land of thy +nativity, and art come unto a people which thou knewest not heretofore. +The Lord recompense thy work, and a full reward be given thee of the Lord +God of Israel, under whose wings thou art come to trust.” She left her +father and mother, and the land of her nativity, to come and trust under +the shadow of God’s wings: and she had indeed a full reward given her, as +Boaz wished; for besides immediate spiritual blessings to her own soul and +eternal rewards in another world, she was rewarded with plentiful and +prosperous outward circumstances in the family of Boaz. And God raised up +David and Solomon of her seed, and established the crown of Israel (the +people that she chose before her own people) in her posterity; and—which +is much more—of her seed he raised up Jesus Christ, in whom all the +families of the earth are blessed.</p> + +<p>From the words thus opened, I observe this for the subject of my present +discourse:</p> + +<div class="blockquot"><p><i>When those that we have formerly been conversant with, are turning +to God, and joining themselves to his people, it<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> ought to be our +firm resolution, that we will not leave them; but that their people +shall be our people, and their God our God.</i></p></div> + +<p>It sometimes happens, that of those who have been conversant one with +another, that have dwelt together as neighbors, and have been often +together as companions, or have been united in near relation, and have +been together in darkness, bondage and misery in the service of Satan, +some are enlightened, and have their minds changed, are made to see the +great evil of sin, and have their hearts turned to God, and are influenced +by the Holy Spirit of God to leave their company that are on Satan’s side +to go and join themselves with that blessed company that are with Jesus +Christ; they are made willing to forsake the tents of wickedness, to dwell +in the land of uprightness with the people of God.</p> + +<p>And sometimes this proves a final parting or separation between them and +those that they have been formerly conversant with. Though it may be no +parting in outward respects, they may still dwell together and may +converse one with another; yet in other respects, it sets them at a great +distance one from another: one is a child of God, and the other the enemy +of God; one is in a miserable, and the other in a happy condition; one is +a citizen of the heavenly Zion, the other is under condemnation to hell. +They are no longer together in those respects wherein they used to be +together. They used to be of one mind to serve sin and do Satan’s work; +now they are of contrary minds. They used to be together in worldliness +and sinful vanity; now they are of exceeding different dispositions. They +are separated as they are in different kingdoms; the one remains in the +kingdom of darkness, the other is translated into the kingdom of God’s +dear Son. And sometimes they are finally separated in these respects; +while one dwells in the land of Israel, and in the house of God, the +other, like Orpah, lives and dies in the land of Moab.</p> + +<p><span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span>Now ’tis lamentable when it is thus. ’Tis awful being parted so. ’Tis +doleful, when of those that have formerly been together in sin, some turn +to God, and join themselves with his people, that it should prove a +parting between them and their former companions and acquaintance. It +should be our firm and inflexible resolution in such a case that it shall +be no parting, but that we will follow them, that their people shall be +our people, and their God our God; and that for the following reasons:</p> + +<p>I. Because their <i>God</i> is a glorious God. There is none like him, who is +infinite in glory and excellency. He is the most high God, glorious in +holiness, fearful in praises, doing wonders. His name is excellent in all +the earth, and his glory is above the earth and the heavens. Among the +gods there is none like unto him; there is none in heaven to be compared +to him, nor are there any among the sons of the mighty that can be likened +unto him. Their God is the fountain of all good, and an inexhaustible +fountain; he is an all-sufficient God, able to protect and defend them, +and do all things for them. He is the King of glory, the Lord strong and +mighty, the Lord mighty in battle: a strong rock, and a high tower. There +is none like the God of Jeshurun, who rideth on the heaven in their help, +and in his excellency on the sky. The eternal God is their refuge, and +underneath are everlasting arms. He is a God that hath all things in his +hands, and does whatsoever he pleases: he killeth and maketh alive; he +bringeth down to the grave and bringeth up; he maketh poor and maketh +rich: the pillars of the earth are the Lord’s. Their God is an infinitely +holy God; there is none holy as the Lord. And he is infinitely good and +merciful. Many that others worship and serve as gods are cruel beings, +spirits that seek the ruin of souls; but this is a God that delighteth in +mercy; his grace is infinite and endures forever. He is love itself, an +infinite fountain and ocean of it.</p> + +<p><span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span>Such a God is their God! Such is the excellency of Jacob! Such is the God +of them who have forsaken their sins and are converted! They have made a +wise choice who have chosen this for their God. They have made a happy +exchange indeed, that have exchanged sin and the world for such a God!</p> + +<p>They have an excellent and glorious Saviour, who is the only-begotten Son +of God; the brightness of his Father’s glory; one in whom God from +eternity had infinite delight; a Saviour of infinite love; one that has +shed his own blood and made his soul an offering for their sins, and one +that is able to save them to the uttermost.</p> + +<p>II. Their <i>people</i> are an excellent and happy people. God has renewed +them, and instamped his own image upon them, and made them partakers of +his holiness. They are more excellent than their neighbors, Prov. xii. 26. +Yea, they are the excellent of the earth, Psalm xvi. 3. They are lovely in +the sight of the angels; and they have their souls adorned with those +graces that in the sight of God himself are of great price.</p> + +<p>The people of God are the most excellent and happy society in the world. +That God whom they have chosen for their God is their Father; he has +pardoned all their sins, and they are st peace with him; and he has +admitted them to all the privileges of his children. As they have devoted +themselves to God, so God has given himself to them. He is become their +salvation and their portion: his power and mercy and all his attributes +are theirs. They are in a safe state, free from all possibility of +perishing: Satan has no power to destroy them. God carries them on eagle’s +wings, far above Satan’s reach, and above the reach of all the enemies of +their souls. God is with them in this world; they have his gracious +presence. God is for them; who then can be against them? As the mountains +are round about Jerusalem, so Jehovah is round about them. God is their +shield and their exceeding great reward; and their fellowship is with the +Father and with his Son Jesus Christ.<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> And they have the divine promise +and oath that in the world to come they shall dwell forever in the +glorious presence of God.</p> + +<p>It may well be sufficient to induce us to resolve to cleave to those that +forsake their sins and idols to join themselves with this people, that God +is with them, Zech. viii. 23: “Thus saith the Lord of hosts; In those days +it shall come to pass, that ten men shall take hold out of all languages +of the nations, even shall take hold of the skirt of him that is a Jew, +saying, We will go with you: for we have heard that God is with you.” So +should persons as it were take hold of the skirt of their neighbors and +companions that have turned to God, and resolve that they will go with +them, because God is with them.</p> + +<p>III. <i>Happiness</i> is nowhere else to be had, but in their God, and with +their people. There are that are called gods many, and lords many. Some +make gods of their pleasures; some choose Mammon for their god; some make +gods of their own supposed excellencies, or the outward advantages they +have above their neighbors: some choose one thing for their god, and +others another. But men can be happy in no other God but the God of +Israel: he is the only fountain of happiness. Other gods can’t help in +calamity; nor can any of them afford what the poor empty soul stands in +need of. Let men adore those other gods never so much, and call upon them +never so earnestly, and serve them never so diligently, they will +nevertheless remain poor, wretched, unsatisfied, undone creatures. All +other people are miserable, but that people whose God is the Lord.—The +world is divided into two societies. There are the people of God, the +little flock of Jesus Christ, that company that we read of, Rev. xiv. 4. +“These are they which were not defiled with women; for they are virgins. +These are they which follow the Lamb whithersoever he goeth. These were +redeemed from among men, being the firstfruits unto God and to the Lamb.” +And there are those that belong to the kingdom of darkness, that are +without Christ, being aliens from the <span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span>commonwealth of Israel, strangers +from the covenant of promise, having no hope, and without God in the +world. All that are of this latter company are wretched and undone; they +are the enemies of God, and under his wrath and condemnation. They are the +devil’s slaves, that serve him blindfold, and are befooled and ensnared by +him, and hurried along in the broad way to eternal perdition.</p> + +<p>IV. When those that we have formerly been conversant with are turning to +God, and to his people, their <i>example</i> ought to influence us. Their +example should be looked upon as the call of God to us to do as they have +done. God, when he changes the heart of one, calls upon another; +especially does he loudly call on those that have been their friends and +acquaintance. We have been influenced by their examples in evil; and shall +we cease to follow them when they make the wisest choice that ever they +made, and do the best thing that ever they did? If we have been companions +with them in worldliness, in vanity, in unprofitable and sinful +conversation, it will be a hard case, if there must be a parting now, +because we be not willing to be companions with them in holiness and true +happiness. Men are greatly influenced by seeing one another’s prosperity +in other things. If those whom they have been much conversant with grow +rich, and obtain any great earthly advantages, it awakens their ambition +and eager desire after the like prosperity. How much more should they be +influenced, and stirred up to follow them, and be like them, when they +obtain that spiritual and eternal happiness that is of infinitely more +worth than all the prosperity and glory of this world!</p> + +<p>V. Our resolutions to cleave to and follow those that are turning to God, +and joining themselves to his people, ought to be <i>fixed</i> and <i>strong</i>, +because of the great difficulty of it. If we will cleave to them, and have +their God for our God, and their people for our people, we must mortify +and deny all our lusts, and cross every evil appetite and inclination, and +forever part<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> with all sin. But our lusts are many and violent. Sin is +naturally exceeding dear to us; to part with it is compared to plucking +out our right eyes. Men may refrain from wonted ways of sin for a little +while, and may deny their lusts in a partial degree, with less difficulty; +but ’tis heart-rending work, finally to part with all sin, and to give our +dearest lusts a bill of divorce, utterly to send them away. But this we +must do, if we would follow those that are truly turning to God. Yea, we +must not only forsake sin, but must, in a sense, forsake all the world: +Luke xiv. 33, “Whosoever he be of you that forsaketh not all he hath, he +cannot be my disciple.” That is, he must forsake all in his heart, and +must come to a thorough disposition and readiness actually to quit all for +God and the glorious spiritual privileges of his people, whenever the case +may require it; and that without any prospect of any thing of the like +nature, or any worldly thing whatsoever, to make amends for it; and all to +go into a strange country, a land that has hitherto been unseen; like +Abraham, who being called of God, “went out of his own country, and from +his kindred, and from his father’s house, for a land that God should show +him, not knowing whither he went.”</p> + +<p>Thus it was a hard thing for Ruth to forsake her native country and her +father and mother, her kindred and acquaintance, and all the pleasant +things she had in the land of Moab, to dwell in the land of Israel, where +she never had been. Naomi told her of the difficulties once and again. +They were too hard for her sister Orpah; the consideration of them turned +her back after she was set out. Her resolution was not firm enough to +overcome them. But so firmly resolved was Ruth, that she broke through +all; she was steadfast in it, that, let the difficulty be what it would, +she would not leave her mother in law. So persons had need to be very firm +in their resolution to conquer the difficulties that are in the way of +cleaving to them who are indeed turning from sin to God.</p> + +<p><span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span>Our cleaving to them, and having their God for our God and their people +for our people, depends on our resolution and choice; and that in two +respects.</p> + +<p>1. The firmness of resolution in using means in order to it, is <i>the way +to have means effectual</i>. There are means appointed in order to our +becoming some of the true Israel and having their God for our God; and the +thorough use of these means is the way to have success; but not a slack or +slighty use of them. And that we may be thorough, there is need of +strength of resolution, a firm and inflexible disposition and bent of mind +to be universal in the use of means, and to do what we do with our might, +and to persevere in it. Matt. xi. 12, “The kingdom of heaven suffereth +violence, and the violent take it by force.”</p> + +<p>2. A choosing of their God and their people, with a full determination and +with the whole soul, is <i>the condition of an union with them</i>. God gives +every man his choice in this matter: as Orpah and Ruth had their choice, +whether they would go with Naomi into the land of Israel, or stay in the +land of Moab. A natural man may choose deliverance from hell; but no man +doth ever heartily choose God and Christ, and the spiritual benefits that +Christ has purchased, and the happiness of God’s people, till he is +converted. On the contrary, he is averse to them; he has no relish of +them; and is wholly ignorant of the inestimable worth and value of them.</p> + +<p>Many carnal men do seem to choose these things, but do it not really: as +Orpah seemed at first to choose to forsake Moab to go into the land of +Israel. But when Naomi came to set before her the difficulty of it, she +went back; and thereby showed that she was not fully determined in her +choice, and that her whole soul was not in it as Ruth’s was.</p> + +<p> <span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span></p> +<p class="center">APPLICATION</p> + +<p>The use that I shall make of what has been said is to move sinners to this +resolution, with respect to those amongst us that have lately turned to +God, and joined themselves to the flock of Christ. Through the abundant +mercy and grace of God to us in this place, it may be said of many of you +that are in a Christless condition, that you have lately been left by +those that were formerly with you in such a state. There are those that +you have formerly been conversant with that have lately forsaken a life of +sin and the service of Satan, and have turned to God, and fled to Christ, +and joined themselves to that blessed company that are with him. They +formerly were with you in sin and in misery; but now they are with you no +more in that state or manner of life. They are changed, and have fled from +the wrath to come; they have chosen a life of holiness here and the +enjoyment of God hereafter. They were formerly your associates in bondage, +and were with you in Satan’s business; but now you have their company no +longer in these things. Many of you have seen those you live with, under +the same roof, turning from being any longer with you in sin, to be with +the people of Jesus Christ. Some of you that are husbands have had your +wives; and some of you that are wives have had your husbands; some of you +that are children have had your parents; and parents have had your +children; many of you have had your brothers and sisters; and many your +near neighbors and acquaintance and special friends; many of you that are +young have had your companions: I say, many of you have had those that you +have been thus concerned with, leaving you, forsaking that doleful life +and wretched state that you still continue in. God, of his good pleasure +and wonderful grace, hath lately caused it to be so in this place that +multitudes have been forsaking their old abodes in the land of Moab, and +under the gods of Moab, and going into the land of Israel, to put<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> their +trust under the wings of the Lord God of Israel. Though you and they have +been nearly related, and have dwelt together, or have been often together +and intimately acquainted one with another, they have been taken and you +hitherto left. O let it not be the foundation of a final parting! But +earnestly follow them; be firm in your resolution in this matter. Don’t do +as Orpah did, who, though at first she made as though she would follow +Naomi, yet when she had the difficulty of it set before her went back: but +say as Ruth, “I will not leave thee; but where thou goest, I will go: thy +people shall be my people, and thy God my God.” Say as she said, and do as +she did. Consider the excellency of their God and their Saviour, and the +happiness of their people, the blessed state that they are in, and the +doleful state that you are in.</p> + +<p>You who are old sinners, who have lived long in the service of Satan, have +lately seen some that were with you, that have travelled with you in the +paths of sin these many years, that with you enjoyed great means and +advantages, that have had calls and warnings with you, and have with you +passed through remarkable times of the pouring out of God’s Spirit in this +place, and have hardened their hearts and stood it out with you, and with +you have grown old in sin; I say, you have seen some of them turning to +God, i.e., you have seen those evidences of it in them, whence you may +rationally judge that it is so. O let it not be a final parting! You have +been thus long together in sin, and under condemnation; let it be your +firm resolution, that, if possible, you will be with them still, now they +are in a holy and happy state, and that you will follow them into the holy +and pleasant land.</p> + +<p>You that tell of your having been seeking salvation for many years, +though, without doubt, in a poor dull way, in comparison of what you ought +to have done, have seen some that have been with you in that respect, that +were old sinners and old seekers, as you are, obtaining mercy. God has +lately roused them from<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> their dulness, and caused them to alter their +hand, and put them on more thorough endeavors; and they have now, after so +long a time, heard God’s voice, and have fled for refuge to the Rock of +Ages. Let this awaken earnestness and resolution in you. Resolve that you +will not leave them.</p> + +<p>You that are in your youth, how many have you seen of your age and +standing that have of late hopefully chosen God for their God and Christ +for their Saviour! You have followed them in sin, and have perhaps +followed them into vain company; and will you not now follow them to +Christ?</p> + +<p>And you that are children, there have lately been some of your sort that +have repented of their sins, and have loved the Lord Jesus Christ, and +trusted in him, and are become God’s children, as we have reason to hope: +let it stir you up to resolve to your utmost to seek and cry to God, that +you may have the like change made in your hearts, that their people may be +your people, and their God your God.</p> + +<p>You that are great sinners, that have made yourselves distinguishingly +guilty by the wicked practices you have lived in, there are some of your +sort that have lately (as we have reason to hope) had their hearts broken +for sin, and have forsaken it, and trusted in the blood of Christ for the +pardon of it, and have chosen a holy life, and have betaken themselves to +the ways of wisdom: let it excite and encourage you resolutely to cleave +to them and earnestly to follow them.</p> + +<p>Let the following things be here considered:—</p> + +<p>1. That your soul is as precious as theirs. It is immortal as theirs is; +and stands in as much need of happiness, and can as ill bear eternal +misery. You were born in the same miserable condition that they were, +having the same wrath of God abiding on you. You must stand before the +same Judge; who will be as strict in judgment with you as with them; and +your own righteousness will stand you in no more stead before him than +theirs; and therefore you stand in as absolute necessity of a<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> Saviour as +they. Carnal confidences can no more answer your end than theirs; nor can +this world or its enjoyments serve to make you happy without God and +Christ more than them. When the bridegroom comes, the foolish virgins +stand in as much need of oil as the wise, Matt. xxv. at the beginning.</p> + +<p>2. Unless you follow them in their turning to God, their conversion will +be a foundation of an eternal separation between you and them. You will be +in different interests and in exceeding different states, as long as you +live; they the children of God, and you the children of Satan; and you +will be parted in another world; when you come to die, there will be a +vast separation made between you: Luke xvi. 26, “And besides all this, +between us and you there is a great gulf fixed: so that they which would +pass from hence to you, cannot; neither can they pass to us, that would +come from thence.” And you will be parted at the day of judgment. You will +be parted at Christ’s first appearance in the clouds of heaven. While they +are caught up in the clouds to meet the Lord in the air, to be ever with +the Lord, you will remain below, confined to this cursed ground, that is +kept in store, reserved unto fire, against the day of judgment and +perdition of ungodly men. You will appear separated from them while you +stand before the great judgment-seat, they being at the right hand, while +you are set at the left: Matt. xxv. 32, 33, “And before him shall be +gathered all nations: and he shall separate them one from another, as a +shepherd divideth his sheep from the goats: and he shall set the sheep on +his right hand, but the goats on the left.” And you shall then appear in +exceeding different circumstances. While you stand with devils, in the +image and deformity of devils, and in ineffable horror and amazement, they +shall appear in glory, sitting upon thrones, as assessors with Christ, and +as such passing judgment upon you, 1 Cor. vi. 2. And what shame and +confusion will then cover you, when so many of your contemporaries, your +equals, your neighbors, relations and companions,<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> shall be honored, and +openly acknowledged and confessed by the glorious Judge of the universe +and Redeemer of saints, and shall be seen by you sitting with him in such +glory, and you shall appear to have neglected your salvation, and not to +have improved your opportunities, and rejected the Lord Jesus Christ, the +same person that will then appear as your great Judge, and you shall be +the subjects of wrath, and, as it were, trodden down in eternal contempt +and disgrace! Dan. xii. 2, “Some shall rise to everlasting life, and some +to shame and everlasting contempt.” And what a wide separation will the +sentence then passed and executed make between you and them! When you +shall be sent away out of the presence of the Judge with indignation and +abhorrence, as cursed and loathsome creatures, and they shall be sweetly +accosted and invited into his glory as his dear friends and the blessed of +his Father! When you, with all that vast throng of wicked and accursed men +and devils, shall descend with loud lamentings and horrid shrieks into +that dreadful gulf of fire and brimstone, and shall be swallowed up in +that great and everlasting furnace, while they shall joyfully, and with +sweet songs of glory and praise, ascend with Christ, and all that +beauteous and blessed company of saints and angels, into eternal felicity, +in the glorious presence of God, and the sweet embraces of his love; and +you and they shall spend eternity in such a separation and immensely +different circumstances! And that however you have been intimately +acquainted and nearly related, closely united and mutually conversant here +in this world; and how much soever you have taken delight in each other’s +company! Shall it be so after you have been together a great while, each +of you in undoing yourselves, enhancing your guilt, and heaping up wrath, +that their so wisely changing their minds and their course, and choosing +such happiness for themselves, should now at length be the beginning of +such an exceeding and everlasting separation between you and them? How +awful will it be to be parted so!</p> + +<p><span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span>3. Consider the great encouragement that God gives you, earnestly to +strive for the same blessing that others have obtained. There is great +encouragement in the word of God to sinners to seek salvation, in the +revelation we have of the abundant provision made for the salvation even +of the chief of sinners, and in the appointment of so many means to be +used with and by sinners, in order to their salvation; and by the blessing +which God in his word connects with the means of his appointment. There is +hence great encouragement for all, at all times, that will be thorough in +using of these means. But now God gives extraordinary encouragement in his +providence, by pouring out his Spirit so remarkably amongst us, and +bringing savingly home to himself all sorts, young and old, rich and poor, +wise and unwise, sober and vicious, old self-righteous seekers and +profligate livers: no sort are exempt. There is now at this day amongst us +the loudest call and the greatest encouragement and the widest door open +to sinners, to escape out of a state of sin and condemnation that perhaps +God ever granted in New England. Who is there that has an immortal soul so +sottish as not to improve such an opportunity, and that won’t bestir +himself with all his might now? How unreasonable is negligence, and how +exceeding unseasonable is discouragement, at such a day as this! Will you +be so stupid as to neglect your soul now? Will any mortal amongst us be so +unreasonable as to lag behind, or look back in discouragement when God +opens such a door? Let every single person be thoroughly awake! Let every +one encourage himself now to press forward, and fly for his life!</p> + +<p>4. Consider how earnestly desirous they that have obtained are that you +should follow them, and that their people should be your people, and their +God your God. They desire that you should partake of that great good that +God has given them, and that unspeakable and eternal blessedness that he +has promised them. They wish and long for it. If you do not go with<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> them, +and are not still of their company, it won’t be for want of their +willingness, but your own. That of Moses to Hobab is the language of every +true saint of your acquaintance to you, Numb. x. 29, “We are journeying +unto the place of which the Lord said, I will give it you: come thou with +us, and we will do thee good: for the Lord hath spoken good concerning +Israel.” As Moses, when on his journey through the wilderness, following +the pillar of cloud and fire, invited Hobab, that he had been acquainted +with and nearly allied to out of the land of Midian, where Moses had +formerly dwelt with him, to go with him and his people to Canaan, to +partake with them in the good that God had promised them; so do those of +your friends and acquaintance invite you, out of a land of darkness and +wickedness, where they have formerly been with you, to go with them to the +heavenly Canaan. The company of saints, the true church of Christ, invite +you. The lovely bride calls you to the marriage supper. She hath authority +to invite guests to her own wedding; and you ought to look on her +invitation and desire as the call of Christ the bridegroom; for it is the +voice of his Spirit in her: Rev. xxii. 17, “The Spirit and the bride say, +Come.” Where seems to be a reference to what had been said, chap. xix. +7-9, “The marriage of the Lamb is come, and his wife hath made herself +ready. And to her was granted that she should be arrayed in fine linen, +clean and white: for the fine linen is the righteousness of saints. And he +saith unto me, Write, Blessed are they which are called to the marriage +supper of the Lamb.” ’Tis with respect to this her marriage supper that +she, from the motion of the Spirit of the Lamb in her, says, Come. So that +you are invited on all hands; all conspire to call you. God the Father +invites you: this is the King that has made a marriage for his Son; and he +sends forth his servants, the ministers of the gospel, to invite the +guests. And the Son himself invites you: ’tis he that speaks, Rev. xvii. +17, “And let him that heareth say,<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> Come; and let him that is athirst, +come; and whosoever will, let him come.” He tells us who he is in the +foregoing verse, “I Jesus, the root and offspring of David, the bright and +morning star.” And God’s ministers invite you, and all the church invites +you; and there will be joy in the presence of the angels of God that hour +that you accept the invitation.</p> + +<p>5. Consider what a doleful company that will be that be left after this +extraordinary time of mercy is over. We have reason to think that there +will be a number left. We read that when Ezekiel’s healing waters +increased so abundantly, and the healing effect of them was so very +general; yet there were certain places, where the water came, that never +were healed: Ezek. xlvii. 9-11, “And it shall come to pass, that every +thing that liveth, which moveth, whithersoever the rivers shall come, +shall live: and there shall be a very great multitude of fish, because +these waters shall come thither: for they shall be healed; and every thing +shall live whither the river cometh. And it shall come to pass, that the +fishers shall stand upon it from En-gedi even unto En-eglaim; they shall +be a place to spread forth nets; their fish shall be according to their +kinds, as the fish of the great sea, exceeding many. But the miry places +thereof and the marshes thereof shall not be healed; they shall be given +to salt.” And even in the apostles’ times, when there was such wonderful +success of the gospel, yet wherever they came, there were some that did +not believe: Acts xiii. 48, “And when the Gentiles heard this, they were +glad, and glorified the word of the Lord; and as many as were ordained to +eternal life, believed.” And chap. xxviii. 24, “And some believed, and +some believed not.” So we have no reason to expect but there will be some +left amongst us. ’Tis to be hoped it will be a small company. But what a +doleful company will it be! How darkly and awfully will it look upon them! +If you shall be of that company, how well may your friends and relations +lament over you, and bemoan your dark and dangerous circumstances! If<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> you +would not be one of them, make haste, delay not and look not behind you. +Shall all sorts obtain, shall every one press into the kingdom of God, +while you stay loitering behind in a doleful undone condition? Shall every +one take heaven, while you remain with no other portion but this world? +Now take up that resolution, that if it be possible you will cleave to +them that have fled for refuge to lay hold of the hope set before them. +Count the cost of a thorough, violent, and perpetual pursuit of salvation, +and forsake all, as Ruth forsook her own country and all her pleasant +enjoyments in it. Don’t do as Orpah did; who set out, and then was +discouraged, and went back: but hold out with Ruth through all +discouragement and opposition. When you consider others that have chosen +the better part, let that resolution be ever firm with you: “Where thou +goest, I will go; where thou lodgest, I will lodge: thy people shall be my +people, and thy God my God.”</p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span></p> +<h2><a name="IV" id="IV"></a>IV</h2> +<h3>THE MANY MANSIONS<a href="#note59">°</a></h3> + +<p class="center"><span class="smcap">John</span> xiv. 2.—In my Father’s house are many mansions.</p> + +<p><br />In these words may be observed two things,</p> + +<p>1. The thing described, viz., Christ’s Father’s house. Christ spoke to his +disciples in the foregoing chapter as one that was about to leave them. He +told ’em, verse 31, “Now is the Son of Man glorified, and God is glorified +in him,” and then goes to giving of them counsel to live in unity and love +one another, as one that was going from them. By which they seemed +somewhat surprised and hardly knew what to make of it. And one of them, +viz., Peter, asked him where he was going; verse 36, “Simon Peter said +unto him, Lord, whither goest thou?” Christ did not directly answer and +tell him where he was going, but he signifies where in these words of the +text, viz., to his Father’s house, i.e., to heaven, and afterwards, in +the verse 12, he tells ’em plainly that he was going to his Father.</p> + +<p>2. We may observe the description given of it, viz., that in it there are +many mansions. The disciples seemed very sorrowful at the news of Christ’s +going away, but Christ comforts ’em with that, that in his Father’s house +where he was going there was not only room for him, but room for them too. +There were many mansions. There was not only a mansion there for him, but +there were mansions enough for them all; there was room enough in heaven +for them. When the disciples perceived that Christ was going away, they +manifested a great desire to go with him, and particularly<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span> Peter. Peter +in the latter part of the foregoing chapter asked him whither he went to +that end that he might follow him. Christ told him that whither he went he +could not follow him now, but that he should follow him afterwards. But +Peter, not content with Christ, seemed to have a great mind to follow him +now. “Lord,” says he, “why cannot I follow thee now?” So that the +disciples had a great mind still to be with Christ, and Christ in the +words of the text intimates that they shall be with him. Christ signifies +to ’em that he was going home to his Father’s house, and he encourages ’em +that they shall be with him there in due time, in that there were many +mansions there. There was a mansion provided not only for him, but for +them all (for Judas was not then present), and not only for them, but for +all that should ever believe in him to the end of the world; and though he +went before, he only went to prepare a place for them that should follow.</p> + +<p>The text is a plain sentence; ’tis therefore needless to press any +doctrine in other words from it: so that I shall build my discourse on the +words of the text. There are two propositions contained in the words, +viz., I, that heaven is God’s house, and II, that in this house of God +there are many mansions.</p> + +<p>Prop. I. Heaven is God’s house. An house of public worship is an house +where God’s people meet from time to time to attend on God’s ordinances, +and that is set apart for that and is called God’s house. The temple of +Solomon was called God’s house. God was represented as dwelling there. +There he had his throne in the holy of holies, even the mercy-seat over +the ark and between the cherubims.</p> + +<p>Sometimes the whole universe is represented in Scripture as God’s house, +built with various stories one above another: Amos ix. 6, “It is he that +buildeth his stories in the heaven;” and Ps. civ. 3, “Who layeth the beams +of his chambers in the waters.” But the highest heaven is especially<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> +represented in Scripture as the house of God. As to other parts of the +creation, God hath appointed them to inferior uses; but this part he has +reserved for himself for his own abode. We are told that the heavens are +the Lord’s, but the earth he hath given to the sons of men. God, though he +is everywhere present, is represented both in Old Testament and New as +being in heaven in a special and peculiar manner. Heaven is the temple of +God. Thus we read of God’s temple in heaven, Rev. xv. 5. Solomon’s temple +was a type of heaven; it was made exceeding magnificent and, costly partly +to that end, that it might be the most lively type of heaven. The apostle +Paul in his epistle to the Hebrews does from time to time call heaven the +holy of holies, as being the antitype not only of the temple of Solomon, +but of the most holy place in that temple, which was the place of God’s +most immediate residence: Heb. ix. 12, “He entered in once into the holy +place;” verse 24, “For Christ is not entered into the holy places made +with hands, which are the figures of the true, but into heaven itself.” +Houses where assemblies of Christians worship God are in some respects +figures of this house of God above. When God is worshipped in them in +spirit and truth, they become the outworks of heaven and as it were its +gates. As in houses of public worship here there are assemblies of +Christians meeting to worship God, so in heaven there is a glorious +assembly, or Church, continually worshipping God: Heb. xii. 22, 23, “But +ye are come unto mount Sion, [and unto] the city of the living God, the +heavenly Jerusalem, and to an innumerable company of angels, to the +general assembly and church of the firstborn, that are written in heaven.”</p> + +<p>Heaven is represented in Scripture as God’s dwelling-house; Ps. cxiii. 5, +“Who is like [unto] the Lord our God, who dwelleth on high,” and Ps. +cxxiii. 1, “Unto thee I lift up mine eyes, O thou that dwellest in the +heavens.” Heaven is God’s palace. ’Tis the house of the great King of the<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> +universe; there he has his throne, which is therefore represented as his +house or temple; Ps. xi. 4, “The Lord is in his holy temple; the Lord’s +throne is in heaven.”</p> + +<p>Heaven is the house where God dwells with his family. God is represented +in Scripture as having a family; and though some of this family are now on +earth, yet in so being they are abroad and not at home, but all going +home: Eph. iii. 15, “Of whom the whole family in heaven and earth is +named.” Heaven is the place that God has built for himself and his +children. God has many children, and the place designed for them is +heaven; therefore the saints, being the children of God, are said to be of +the household of God, Eph. ii. 19: “Now therefore ye are no more strangers +and foreigners, but fellow-citizens with the saints, and of the household +of God.” God is represented as a householder or head of a family, and +heaven is his house.</p> + +<p>Heaven is the house not only where God hath his throne, but also where he +doth as it were keep his table, where his children sit down with him at +his table and where they are feasted in a royal manner becoming the +children of so great a King: Luke xxii. 30, “That ye may eat and drink at +my table in my kingdom;” Matt. xxvi. 29, “But I say unto you, I will not +drink henceforth of this fruit of the vine until that day when I drink it +new with you in my Father’s kingdom.”</p> + +<p>God is the King of kings, and heaven is the place where he keeps his +court. There are his angels and archangels that as the nobles of his court +do attend upon him.</p> + +<p>Prop. II. There are many mansions in the house of God. By many mansions is +meant many seats or places of abode. As it is a king’s palace, there are +many mansions. Kings’ houses are wont to be built very large, with many +stately rooms and apartments. So there are many mansions in God’s house.</p> + +<p>When this is spoken of heaven, it is chiefly to be understood<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> in a +figurative sense, and the following things seem to be taught us in it.</p> + +<p>1. There is room in this house of God for great numbers. There is room in +heaven for a vast multitude, yea, room enough for all mankind that are or +ever shall be; Luke xiv. 22, “Lord it is done as thou hast commanded, and +yet there is room.”</p> + +<p>It is not with the heavenly temple as it often is with houses of public +worship in this world, that they fill up and become too small and scanty +for those that would meet in them, so that there is not convenient room +for all. There is room enough in our heavenly Father’s house. This is +partly what Christ intended in the words of the text, as is evident from +the occasion of his speaking them. The disciples manifested a great desire +to be where Christ was, and Christ therefore, to encourage them that it +should be as they desired, tells them that in his Father’s house where he +was going were many mansions, i.e., room enough for them.</p> + +<p>There is mercy enough in God to admit an innumerable multitude into +heaven. There is mercy enough for all, and there is merit enough in Christ +to purchase heavenly happiness for millions of millions, for all men that +ever were, are or shall be. And there is a sufficiency in the fountain of +heaven’s happiness to supply and fill and satisfy all: and there is in all +respects enough for the happiness of all.</p> + +<p>2. There are sufficient and suitable accommodations for all the different +sorts of persons that are in the world: for great and small, for high and +low, rich and poor, wise and unwise, bond and free, persons of all nations +and all conditions and circumstances, for those that have been great +sinners as well as for moral livers; for weak saints and those that are +babes in Christ as well as for those that are stronger and more grown in +grace. There is in heaven a sufficiency for the happiness of every sort; +there is a convenient accommodation for every creature that will hearken +to the calls of the Gospel. None<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> that will come to Christ, let his +condition be what it will, need to fear but that Christ will provide a +place suitable for him in heaven.</p> + +<p>This seems to be another thing implied in Christ’s words. The disciples +were persons of very different condition from Christ: he was their Master, +and they were his disciples; he was their Lord, and they were the +servants; he was their Guide, and they were the followers; he was their +Captain, and they the soldiers; he was the Shepherd, and they the sheep; +[he was, as it were, the] Father, [and they the] children; he was the +glorious, holy Son of God, they were poor, sinful, corrupt men. But yet, +though they were in such different circumstances from him, yet Christ +encourages them that there shall not only be room in heaven for him, but +for them too; for there were many mansions there. There was not only a +mansion to accommodate the Lord, but the disciples also; not only the +head, but the members; not only the Son of God, but those that are +naturally poor, sinful, corrupt men: as in a king’s palace there is not +only a mansion or room of state built for the king himself and for his +eldest son and heir, but there are many rooms, mansions for all his +numerous household, children, attendants and servants.</p> + +<p>3. It is further implied that heaven is a house that was actually built +and prepared for a great multitude. When God made heaven in the beginning +of the world, he intended it for an everlasting dwelling-place for a vast +and innumerable multitude. When heaven was made, it was intended and +prepared for all those particular persons that God had from eternity +designed to save: Matt. xxv. 34, “Come, ye blessed [of my Father, inherit +the Kingdom] prepared for you [from the foundation of the world].” And +that is a very great and innumerable multitude: Rev. vii. 9, “After this I +beheld, and, lo, a great multitude which no man could number, of all +nations, and kindreds, and peoples, and tongues, stood before the throne<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> +and before the Lamb, clothed with white robes.” Heaven being built +designedly for these was built accordingly; it was built so as most +conveniently to accommodate all this multitude: as a house that is built +for a great family is built large and with many rooms in it; as a palace +that is built for a great king that keeps a great court with many +attendants is built exceeding great with a great many apartments; and as +an house of public worship that is built for a great congregation is built +very large with many seats in it.</p> + +<p>4. When it is said, [“In my father’s house are many mansions”], it is +meant that there are seats of various dignity and different degrees and +circumstances of honor and happiness. There are many mansions in God’s +house because heaven is intended for various degrees of honor and +blessedness. Some are designed to sit in higher places there than others; +some are designed to be advanced to higher degrees of honor and glory than +others are; and, therefore, there are various mansions, and some more +honorable mansions and seats, in heaven than others. Though they are all +seats of exceeding honor and blessedness, yet some are more so than +others.</p> + +<p>Thus a palace is built. Though every part of the palace is magnificent as +becomes the palace of a king, yet there are many apartments of various +honor, and some are more stately and costly than others, according to the +degree of dignity. There is one apartment that is the king’s +presence-chamber; there are other apartments for the next heir to the +crown; there are others for other children; and others for their +attendants and the great officers of the household: one for the high +steward, and another for the chamberlain, and others for meaner officers +and servants.</p> + +<p>Another image of this was in Solomon’s temple. There were many mansions of +different degrees of honor and dignity. There was the holy of holies, +where the ark was that was the place of God’s immediate residence, where +the high priest alone might<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> come; and there was another apartment called +the holy place, where the other priests might come; and next to that was +the inner court of the temple, where the Levites were admitted: and there +they had many chambers or mansions built for lodging-rooms for the +priests; and next to that was the court of Israel where the people of +Israel might come; and next to that was the court of the Gentiles where +the Gentiles, those that were called the “Proselytes of the Gate,” might +come.</p> + +<p>And we have an image of this in houses built for the worship of Christian +assemblies. In such houses of God there are many seats of different honor +and dignity, from the most honorable to the most inferior of the +congregation.</p> + +<p>Not that we are to understand the words of Christ so much in a literal +sense, as that every saint in heaven was to have a certain seat or room or +place of abode where he was to be locally fixed. ’Tis not the design of +the Scriptures to inform us much about the external circumstances of +heaven or the state of heaven locally considered; but we are to understand +what Christ says chiefly in a spiritual sense. Persons shall be set in +different degrees of honor and glory in heaven, as is abundantly +manifested in Scripture: which may fitly be represented to our +imaginations by there being different seats of various honor, as it was in +the temple, as it is in kings’ courts. Some seats shall be nearer the +throne than others. Some shall sit next to Christ in glory: Matt. xx. 23, +“To sit on my right hand and on my left, is not mine to give, but it shall +be given to them for whom it is prepared of my Father.”</p> + +<p>Christ has doubtless respect to these different degrees of glory in the +text. When he was going to heaven and the disciples were sorrowful at the +thoughts of parting with their Lord, he lets them know that there are +seats or mansions of various degrees of honor in his Father’s house, that +there was not only one for him, who was the Head of the Church and the +elder brother, but also for them that were his disciples and younger +brethren.</p> + +<p><span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span>Christ also may probably have respect not only to different degrees of +glory in heaven, but different circumstances. Though the employment and +happiness of all the heavenly assembly shall in the general be the same, +yet ’tis not improbable that there may be circumstantial difference. We +know what their employment [is] in general, but not in particular. We know +not how one may be employed to subserve and promote the happiness of +another, and all to help one another. Some may there be set in one place +for one office or employment, and others [in] another, as ’tis in the +Church on earth. God hath set every one in the body as it hath pleased +him; one is the eye, another the ear, another the head, etc. But because +God has not been pleased expressly to reveal how it shall be in this +respect, therefore I shall not insist upon it, but pass to make some</p> + +<p> </p> +<p class="center">IMPROVEMENT</p> + +<p>of what has been offered.</p> + +<p>I. Here is encouragement for sinners that are concerned and exercised for +the salvation of their souls, such as are afraid that they shall never go +to heaven or be admitted to any place of abode there, and are sensible +that they are hitherto in a doleful state and condition in that they are +out of Christ, and so have no right to any inheritance in heaven, but are +in danger of going to hell and having their place of eternal abode fixed +there. You may be encouraged by what has been said, earnestly to seek +heaven; for there are many mansions there. There is room enough there. Let +your case be what it will, there is suitable provision there for you; and +if you come to Christ, you need not fear but that he will prepare a place +for you; he’ll see to it that you shall be well accommodated in heaven.</p> + +<p>But II. I would improve this doctrine in a twofold exhortation.</p> + +<p><span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span>1. Let all be hence exhorted earnestly to seek that they may be admitted +to a mansion in heaven. You have heard that this is God’s house; it is his +temple. If David, when he was in the wilderness of Judah and in the land +of Geshur and of the Philistines, so longed that he might again return +into the land of Israel that he might have a place in the house of God +here on earth, and prized a place there so much, though it was but that of +a door-keeper, how great a happiness will it be to have a place in this +heavenly temple of God! If they are looked upon as enjoying a high +privilege that have a seat appointed them in kings’ courts or in +apartments in kings’ palaces, especially those that have an abode there in +the quality of the king’s children, then how great a privilege will it be +to have an apartment or mansion assigned to us in God’s heavenly palace, +and to have a place there as his children! How great is their glory and +honor that are admitted to be of the household of God!</p> + +<p>And seeing there are many mansions there, mansions enough for us all, our +folly will be the greater if we neglect to seek a place in heaven, having +our minds foolishly taken up about the worthless, fading things of this +world. Here consider three things:</p> + +<p>(1) How little a while you can have any mansion or place of abode in this +world. Now you have a dwelling amongst the living. You have a house or +mansion of your own, or at least one that is at present for your use, and +now you have a seat in the house of God; but how little a while will this +continue! In a very little while, and the place that now knows you in this +world will know you no more. The habitation you have here will be empty of +you; you will be carried dead out of it, or shall die at a distance from +it, and never enter into it any more, or into any other abode in this +world. Your mansion or place of abode in this world, however convenient or +commodious it may be, is but as a tent that shall soon be taken down, but +a<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> lodge in a garden of cucumbers. Your stay is as it were but for a +night. Your body itself is but a house of clay which will quickly moulder +and tumble down, and you shall have no other habitation here in this world +but the grave.</p> + +<p>Thus God in his providence is putting you in mind by the repeated +instances of death that have been in the town within the two weeks past, +both in one house: in which death he has shown his dominion over old and +young. The son was taken away first before the father, being in his full +strength and flower of his days; and the father, who was then well and +having no appearance of approaching death, followed in a few days: and +their habitation and their seat in the house of God in this world will +know them no more.</p> + +<p>Take warning by these warnings of Providence to improve your time that you +may have a mansion in heaven. We have a house of worship newly created +amongst us which now you have a seat in, and probably are pleased with the +ornaments of it; and though you have a place in so comely a house, yet you +know not how little a while you shall have a place in this house of God. +Here are a couple snatched away by death that had met in it but a few +times, that have been snatched out of it before it was fully finished and +never will have any more a seat in it. You know not how soon you may +follow, and then of great importance will it be to you to have a seat in +God’s house above. Both of the persons lately deceased were much on their +death-beds warning others to improve their precious time. The first of +them was much in expressing his sense of the vast importance of an +interest in Christ, as I was a witness, and was earnest in calling on +others to improve their time, to be thorough, to get an interest in +Christ, and seemed very desirous that young people might receive council +and warning from him, as the words of a dying man, to do their utmost to +make sure of conversion; and a little before he died left a request to me +that I would warn the young people in his room.<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span> God has been warning of +you in his death and the death of his father that so soon followed. The +words of dying persons should be of special weight with us, for then they +are in circumstances wherein they are most capable to look on things as +they are and judge aright of ’em,—between both worlds as it were. Still +that we must all be in.</p> + +<p>Let our young people, therefore, take warning from hence, and don’t be +such fools as to neglect seeking a place and mansion in heaven. Young +persons are especially apt to be taken with the pleasing things of this +world. You are now, it may be, much pleased with hopes of your future +circumstances in this world; [and you are now, it may be, much] pleased +with the ornaments of that house of worship that you with others have a +place in. But, alas, do you not too little consider how soon you may be +taken away from all these things, and no more forever have any part in any +mansion or house or enjoyment or happiness under the sun? Therefore let it +be your main care to secure an everlasting habitation for hereafter.</p> + +<p>(2) Consider when you die, if you have no mansion in the house of God in +heaven, you must have your place of abode in the habitation of devils. +There is no middle place between them, and when you go hence, you must go +to one or the other of these. Some have a mansion prepared for them in +heaven from the foundation [of the world]; others are sent away as cursed +into everlasting burnings prepared for the [devil and his angels]. +Consider how miserable those must be that shall have their habitation with +devils to all eternity. Devils are foul spirits; God’s great enemies. +Their habitation is the blackness of darkness; a place of the utmost +filthiness, abomination, darkness, disgrace and torment. O, how would you +rather ten thousand times have no place of abode at all, have no being, +than to have a place [with devils]!</p> + +<p>(3) If you die unconverted, you will have the worse place in hell for +having had a seat or place in God’s house in this<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> world. As there are +many mansions, places of different degrees of honor in heaven, so there +are various abodes and places or degrees of torment and misery in hell; +and those will have the worst place there that [dying unconverted, have +had the best place in God’s house here]. Solomon speaks of a peculiarly +awful sight that he had seen, that of a wicked man buried that had gone +[from the place of the holy], Eccl. viii. 10. Such as have had a seat in +God’s house, have been in a sense exalted up to heaven, set on the gate of +heaven, [if they die unconverted, shall be] cast down to hell.</p> + +<p>2. The second exhortation that I would offer from what has been said is to +seek a high place in heaven. Seeing there are many mansions of different +degrees of honor and dignity in heaven, let us seek to obtain a mansion of +distinguished glory. ’Tis revealed to us that there are different degrees +of glory to that end that we might seek after the higher degrees. God +offered high degrees of glory to that end, that we might seek them by +eminent holiness and good works: 2 Cor. ix. 6, “He that sows sparingly +[shall reap also sparingly; and he that soweth bountifully shall reap also +bountifully].” It is not becoming persons to be over anxious about an high +seat in God’s house in this world, for that is the honor that is of men; +but we can’t too earnestly seek after an high seat in God’s house above, +by seeking eminent holiness, for that is the honor that is of God.</p> + +<p>’Tis very little worth the while for us to pursue after honor in this +world, where the greatest honor is but a bubble and will soon vanish away, +and death will level all. Some have more stately houses than others, and +some are in higher office than others, and some are richer than others and +have higher seats in the meeting-house than others; but all graves are +upon a level. One rotting, putrefying corpse is as ignoble as another; the +worms are as bold with one carcass as another.</p> + +<p>But the mansions in God’s house above are everlasting mansions. Those that +have seats allotted ’em there, whether of<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> greater or lesser dignity, +whether nearer or further from the throne, will hold ’em to all eternity. +This is promised, Rev. iii. 12: “Him that overcometh I will make him a +pillar in the temple [of my God, and he shall go no more out].” If it be +worth the while to desire and seek high seats in the meeting-house, where +you are one day in a week, and where you shall never come but few days in +all; if it be worth the while much to prize one seat above another in the +house of worship only because it is the pew or seat that is ranked first +in number, and to be seen here for a few days, how will it be worth the +while to seek an high mansion in God’s temple and in that glorious place +that is the everlasting habitation of God and all his children! You that +are pleased with your seats in this house because you are seated high or +in a place that is looked upon honorable by those that sit round about, +and because many can behold you, consider how short a time you will enjoy +this pleasure. And if there be any that are not suited in their seats +because they are too low for them, let them consider that it is but a very +little while before it will [be] all one to you whether you have sat high +or low here. But it will be of infinite and everlasting concern to you +where your seat is in another world. Let your great concern be while in +this world so to improve your opportunities in God’s house in this world, +whether you sit high or low, as that you may have a distinguished and +glorious mansion in God’s house in heaven, where you may be fixed in your +place in that glorious assembly in an everlasting rest.</p> + +<p>Let the main thing that we prize in God’s house be, not the outward +ornaments of it, or a high seat in it, but the word of God and his +ordinances in it. And spend your time here in seeking Christ, that he may +prepare a place for you in his Father’s house, that when he comes again to +this world, he may take you to himself, that where he is, there you may be +also.</p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span></p> +<h2><a name="V" id="V"></a>V</h2> +<h3>SINNERS IN THE HANDS OF AN ANGRY GOD<a href="#note78">°</a></h3> + +<p class="center"><span class="smcap">Deuteronomy</span> xxxii. 35.—Their foot shall slide in due time.</p> + +<p><br />In this verse is threatened the vengeance of God on the wicked unbelieving +Israelites, that were God’s visible people, and lived under means of +grace; and that notwithstanding all God’s wonderful works that he had +wrought towards that people, yet remained, as is expressed verse 28, void +of counsel, having no understanding in them; and that, under all the +cultivations of heaven, brought forth bitter and poisonous fruit; as in +the two verses next preceding the text.</p> + +<p>The expression that I have chosen for my text, <i>their foot shall slide in +due time</i>, seems to imply the following things relating to the punishment +and destruction that these wicked Israelites were exposed to.</p> + +<p>1. That they were <i>always</i> exposed to destruction; as one that stands or +walks in slippery places is always exposed to fall. This is implied in the +manner of their destruction’s coming upon them, being represented by their +foot’s sliding. The same is expressed, Psalm lxxiii. 18: “Surely thou +didst set them in slippery places; thou castedst them down into +destruction.”</p> + +<p>2. It implies that they were always exposed to <i>sudden</i>, unexpected +destruction; as he that walks in slippery places is every moment liable to +fall, he can’t foresee one moment whether he shall stand or fall the next; +and when he does fall, he falls at once, without warning, which is also +expressed in that Psalm lxxiii. 18, 19: “Surely thou didst set them in +slippery places: thou castedst them down into destruction. How are they +brought into desolation, as <i>in a moment</i>!”</p> + +<p><span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span>3. Another thing implied is, that they are liable to fall of <i>themselves</i>, +without being thrown down by the hand of another; as he that stands or +walks on slippery ground needs nothing but his own weight to throw him +down.</p> + +<p>4. That the reason why they are not fallen already, and don’t fall now, is +only that God’s appointed time is not come. For it is said that when that +due time, or appointed time comes, <i>their foot shall slide</i>. Then they +shall be left to fall, as they are inclined by their own weight. God won’t +hold them up in these slippery places any longer, but will let them go; +and then, at that very instant, they shall fall to destruction; as he that +stands in such slippery declining ground on the edge of a pit that he +can’t stand alone, when he is let go he immediately falls and is lost.</p> + +<p>The observation from the words that I would now insist upon is this,</p> + +<div class="blockquot"><p><i>There is nothing that keeps wicked men at any one moment out of +hell, but the mere pleasure of God.</i></p></div> + +<p>By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary +will, restrained by no obligation, hindered by no manner of difficulty, +any more than if nothing else but God’s mere will had in the least degree +or in any respect whatsoever any hand in the preservation of wicked men +one moment.</p> + +<p>The truth of this observation may appear by the following considerations.</p> + +<p>1. There is no want of <i>power</i> in God to cast wicked men into hell at any +moment. Men’s hands can’t be strong when God rises up: the strongest have +no power to resist him, nor can any deliver out of his hands.</p> + +<p>He is not only able to cast wicked men into hell, but he can most easily +do it. Sometimes an earthly prince meets with a great deal of difficulty +to subdue a rebel that has found means<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> to fortify himself, and has made +himself strong by the number of his followers. But it is not so with God. +There is no fortress that is any defence against the power of God. Though +hand join in hand, and vast multitudes of God’s enemies combine and +associate themselves, they are easily broken in pieces: they are as great +heaps of light chaff before the whirlwind; or large quantities of dry +stubble before devouring flames. We find it easy to tread on and crush a +worm that we see crawling on the earth; so ’tis easy for us to cut or +singe a slender thread that any thing hangs by; thus easy is it for God, +when he pleases, to cast his enemies down to hell. What are we, that we +should think to stand before him, at whose rebuke the earth trembles, and +before whom the rocks are thrown down!</p> + +<p>2. They <i>deserve</i> to be cast into hell; so that divine justice never +stands in the way, it makes no objection against God’s using his power at +any moment to destroy them. Yea, on the contrary, justice calls aloud for +an infinite punishment of their sins. Divine justice says of the tree that +brings forth such grapes of Sodom, “Cut it down, why cumbereth it the +ground?” Luke xiii. 7. The sword of divine justice is every moment +brandished over their heads, and ’tis nothing but the hand of arbitrary +mercy, and God’s mere will, that holds it back.</p> + +<p>3. They are <i>already</i> under a sentence of condemnation to hell. They don’t +only justly deserve to be cast down thither, but the sentence of the law +of God, that eternal and immutable rule of righteousness that God has +fixed between him and mankind, is gone out against them, and stands +against them; so that they are bound over already to hell: John iii. 18, +“He that believeth not is condemned already.” So that every unconverted +man properly belongs to hell; that is his place; from thence he is: John +viii. 23, “Ye are from beneath:” and thither he is bound; ’tis the place +that justice, and God’s word, and the sentence of his unchangeable law, +assigns to him.</p> + +<p>They are now the objects of that very <i>same</i> anger and<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> wrath of God, that +is expressed in the torments of hell: and the reason why they don’t go +down to hell at each moment is not because God, in whose power they are, +is not then very angry with them; as angry as he is with many of those +miserable creatures that he is now tormenting in hell, and do there feel +and bear the fierceness of his wrath. Yea, God is a great deal more angry +with great numbers that are now on earth, yea, doubtless, with many that +are now in this congregation, that, it may be, are at ease and quiet, than +he is with many of those that are now in the flames of hell.</p> + +<p>So that it is not because God is unmindful of their wickedness, and don’t +resent it, that he don’t let loose his hand and cut them off. God is not +altogether such a one as themselves, though they may imagine him to be so. +The wrath of God burns against them; their damnation don’t slumber; the +pit is prepared; the fire is made ready; the furnace is now hot, ready to +receive them; the flames do now rage and glow. The glittering sword is +whet, and held over them, and the pit hath opened her mouth under them.</p> + +<p>5. The <i>devil</i> stands ready to fall upon them, and seize them as his own, +at what moment God shall permit him. They belong to him; he has their +souls in his possession, and under his dominion. The Scripture represents +them as his <i>goods</i>, Luke xi. 21. The devils watch them; they are ever by +them, at their right hand; they stand waiting for them, like greedy hungry +lions that see their prey, and expect to have it, but are for the present +kept back; if God should withdraw his hand by which they are restrained, +they would in one moment fly upon their poor souls. The old serpent is +gaping for them; hell opens its mouth wide to receive them; and if God +should permit it, they would be hastily swallowed up and lost.</p> + +<p>6. There are in the souls of wicked men those hellish <i>principles</i> +reigning, that would presently kindle and flame out into hell-fire, if it +were not for God’s restraints. There is laid in<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> the very nature of carnal +men a foundation for the torments of hell: there are those corrupt +principles, in reigning power in them, and in full possession of them, +that are seeds of hell-fire. These principles are active and powerful, +exceeding violent in their nature, and if it were not for the restraining +hand of God upon them, they would soon break out, they would flame out +after the same manner as the same corruptions, the same enmity does in the +heart of damned souls, and would beget the same torments in ’em as they do +in them. The souls of the wicked are in Scripture compared to the troubled +sea, Isaiah lvii. 20. For the present God restrains their wickedness by +his mighty power, as he does the raging waves of the troubled sea, saying, +“Hitherto shalt thou come, and no further;” but if God should withdraw +that restraining power, it would soon carry all afore it. Sin is the ruin +and misery of the soul; it is destructive in its nature; and if God should +leave it without restraint, there would need nothing else to make the soul +perfectly miserable. The corruption of the heart of man is a thing that is +immoderate and boundless in its fury; and while wicked men live here, it +is like fire pent up by God’s restraints, whenas if it were let loose, it +would set on fire the course of nature; and as the heart is now a sink of +sin, so, if sin was not restrained, it would immediately turn the soul +into a fiery oven, or a furnace of fire and brimstone.</p> + +<p>7. It is no security to wicked men for one moment, that there are no +<i>visible means of death</i> at hand. ’Tis no security to a natural man, that +he is now in health, and that he don’t see which way he should now +immediately go out of the world by any accident, and that there is no +visible danger in any respect in his circumstances. The manifold and +continual experience of the world in all ages shows that this is no +evidence that a man is not on the very brink of eternity, and that the +next step won’t be into another world. The unseen, unthought of ways and +means of persons’ going suddenly out of<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> the world are innumerable and +inconceivable. Unconverted men walk over the pit of hell on a rotten +covering, and there are innumerable places in this covering so weak that +they won’t bear their weight, and these places are not seen. The arrows of +death fly unseen at noonday; the sharpest sight can’t discern them. God +has so many different, unsearchable ways of taking wicked men out of the +world and sending ’em to hell, that there is nothing to make it appear +that God had need to be at the expense of a miracle, or go out of the +ordinary course of his providence, to destroy any wicked man, at any +moment. All the means that there are of sinners’ going out of the world +are so in God’s hands, and so absolutely subject to his power and +determination, that it don’t depend at all less on the mere will of God, +whether sinners shall at any moment go to hell, than if means were never +made use of, or at all concerned in the case.</p> + +<p>8. Natural men’s <i>prudence</i> and <i>care</i> to preserve their own <i>lives</i>, or +the care of others to preserve them, don’t secure ’em a moment. This, +divine providence and universal experience does also bear testimony to. +There is this clear evidence that men’s own wisdom is no security to them +from death; that if it were otherwise we should see some difference +between the wise and politic men of the world and others, with regard to +their liableness to early and unexpected death; but how is it in fact? +Eccles. ii. 16, “How dieth the wise man? As the fool.”</p> + +<p>9. All wicked men’s <i>pains</i> and <i>contrivance</i> they use to escape <i>hell</i>, +while they continue to reject Christ, and so remain wicked men, don’t +secure ’em from hell one moment. Almost every natural man that hears of +hell flatters himself that he shall escape it; he depends upon himself for +his own security, he flatters himself in what he has done, in what he is +now doing, or what he intends to do; every one lays out matters in his own +mind how he shall avoid damnation, and flatters <span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span>himself that he contrives +well for himself, and that his schemes won’t fail. They hear indeed that +there are but few saved, and that the bigger part of men that have died +heretofore are gone to hell; but each one imagines that he lays out +matters better for his own escape than others have done: he don’t intend +to come to that place of torment; he says within himself, that he intends +to take care that shall be effectual, and to order matters so for himself +as not to fail.</p> + +<p>But the foolish children of men do miserably delude themselves in their +own schemes, and in their confidence in their own strength and wisdom; +they trust to nothing but a shadow. The bigger part of those that +heretofore have lived under the same means of grace, and are now dead, are +undoubtedly gone to hell; and it was not because they were not as wise as +those that are now alive; it was not because they did not lay out matters +as well for themselves to secure their own escape. If it were so that we +could come to speak with them, and could inquire of them, one by one, +whether they expected, when alive, and when they used to hear about hell, +ever to be subjects of that misery, we, doubtless, should hear one and +another reply, “No, I never intended to come here: I had laid out matters +otherwise in my mind; I thought I should contrive well for myself: I +thought my scheme good: I intended to take effectual care; but it came +upon me unexpected; I did not look for it at that time, and in that +manner; it came as a thief: death outwitted me: God’s wrath was too quick +for me. O my cursed foolishness! I was flattering myself, and pleasing +myself with vain dreams of what I would do hereafter; and when I was +saying peace and safety, then sudden destruction came upon me.”</p> + +<p>10. God has laid himself under <i>no obligation</i>, by any promise, to keep +any natural man out of hell one moment. God certainly has made no promises +either of eternal life, or of any deliverance or preservation from eternal +death, but what are contained in the covenant of grace, the promises that +are given<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> in Christ, in whom all the promises are yea and amen. But +surely they have no interest in the promises of the covenant of grace that +are not the children of the covenant, and that do not believe in any of +the promises of the covenant, and have no interest in the Mediator of the +covenant.</p> + +<p>So that, whatever some have imagined and pretended about promises made to +natural men’s earnest seeking and knocking, ’tis plain and manifest, that +whatever pains a natural man takes in religion, whatever prayers he makes, +till he believes in Christ, God is under no manner of obligation to keep +him a moment from eternal destruction.</p> + +<p>So that thus it is, that natural men are held in the hand of God over the +pit of hell; they have deserved the fiery pit, and are already sentenced +to it; and God is dreadfully provoked, his anger is as great towards them +as to those that are actually suffering the executions of the fierceness +of his wrath in hell, and they have done nothing in the least to appease +or abate that anger, neither is God in the least bound by any promise to +hold ’em up one moment; the devil is waiting for them, hell is gaping for +them, the flames gather and flash about them, and would fain lay hold on +them and swallow them up; the fire pent up in their own hearts is +struggling to break out; and they have no interest in any Mediator, there +are no means within reach that can be any security to them. In short they +have no refuge, nothing to take hold of; all that preserves them every +moment is the mere arbitrary will, and uncovenanted, unobliged forbearance +of an incensed God.</p> + +<p> </p> +<p class="center">APPLICATION</p> + +<p>The use may be of <i>awakening</i> to unconverted persons in this congregation. +This that you have heard is the case of every one of you that are out of +Christ. That world of misery, that lake of burning brimstone, is extended +abroad under you.<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> <i>There</i> is the dreadful pit of the glowing flames of +the wrath of God; there is hell’s wide gaping mouth open; and you have +nothing to stand upon, nor any thing to take hold of. There is nothing +between you and hell but the air; ’tis only the power and mere pleasure of +God that holds you up.</p> + +<p>You probably are not sensible of this; you find you are kept out of hell, +but don’t see the hand of God in it, but look at other things, as the good +state of your bodily constitution, your care of your own life, and the +means you use for your own preservation. But indeed these things are +nothing; if God should withdraw his hand, they would avail no more to keep +you from falling than the thin air to hold up a person that is suspended +in it.</p> + +<p>Your wickedness makes you as it were heavy as lead, and to tend downwards +with great weight and pressure towards hell; and if God should let you go, +you would immediately sink and swiftly descend and plunge into the +bottomless gulf, and your healthy constitution, and your own care and +prudence, and best contrivance, and all your righteousness, would have no +more influence to uphold you and keep you out of hell than a spider’s web +would have to stop a falling rock. Were it not that so is the sovereign +pleasure of God, the earth would not bear you one moment; for you are a +burden to it; the creation groans with you; the creature is made subject +to the bondage of your corruption, not willingly; the sun don’t willingly +shine upon you to give you light to serve sin and Satan; the earth don’t +willingly yield her increase to satisfy your lusts; nor is it willingly a +stage for your wickedness to be acted upon; the air don’t willingly serve +you for breath to maintain the flame of life in your vitals, while you +spend your life in the service of God’s enemies. God’s creatures are good, +and were made for men to serve God with, and don’t willingly subserve to +any other purpose, and groan when they are abused to purposes so directly +contrary to their nature and end. And the<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> world would spew you out, were +it not for the sovereign hand of him who hath subjected it in hope. There +are the black clouds of God’s wrath now hanging directly over your heads, +full of the dreadful storm, and big with thunder; and were it not for the +restraining hand of God, it would immediately burst forth upon you. The +sovereign pleasure of God, for the present, stays his rough wind; +otherwise it would come with fury, and your destruction would come like a +whirlwind, and you would be like the chaff of the summer threshing floor.</p> + +<p>The wrath of God is like great waters that are dammed for the present; +they increase more and more, and rise higher and higher, till an outlet is +given; and the longer the stream is stopped, the more rapid and mighty is +its course, when once it is let loose. ’Tis true, that judgment against +your evil work has not been executed hitherto; the floods of God’s +vengeance have been withheld; but your guilt in the mean time is +constantly increasing, and you are every day treasuring up more wrath; the +waters are continually rising, and waxing more and more mighty; and there +is nothing but the mere pleasure of God that holds the waters back, that +are unwilling to be stopped, and press hard to go forward. If God should +only withdraw his hand from the floodgate, it would immediately fly open, +and the fiery floods of the fierceness and wrath of God would rush forth +with inconceivable fury, and would come upon you with omnipotent power; +and if your strength were ten thousand times greater than it is, yea, ten +thousand times greater than the strength of the stoutest, sturdiest devil +in hell, it would be nothing to withstand or endure it.</p> + +<p>The bow of God’s wrath is bent, and the arrow made ready on the string, +and justice bends the arrow at your heart, and strains the bow, and it is +nothing but the mere pleasure of God, and that of an angry God, without +any promise or obligation at all, that keeps the arrow one moment from +being made drunk with your blood.</p> + +<p><span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span>Thus are all you that never passed under a great change of heart by the +mighty power of the Spirit of God upon your souls; all that were never +born again, and made new creatures, and raised from being dead in sin to a +state of new and before altogether unexperienced light and life, (however +you may have reformed your life in many things, and may have had religious +affections, and may keep up a form of religion in your families and +closets, and in the house of God, and may be strict in it), you are thus +in the hands of an angry God; ’tis nothing but his mere pleasure that +keeps you from being this moment swallowed up in everlasting destruction.</p> + +<p>However unconvinced you may now be of the truth of what you hear, by and +by you will be fully convinced of it. Those that are gone from being in +the like circumstances with you see that it was so with them; for +destruction came suddenly upon most of them; when they expected nothing of +it, and while they were saying, Peace and safety: now they see, that those +things that they depended on for peace and safety were nothing but thin +air and empty shadows.</p> + +<p>The God that holds you over the pit of hell, much as one holds a spider or +some loathsome insect over the fire, abhors you, and is dreadfully +provoked; his wrath towards you burns like fire; he looks upon you as +worthy of nothing else, but to be cast into the fire; he is of purer eyes +than to bear to have you in his sight; you are ten thousand times so +abominable in his eyes, as the most hateful and venomous serpent is in +ours. You have offended him infinitely more than ever a stubborn rebel did +his prince: and yet it is nothing but his hand that holds you from falling +into the fire every moment. ’Tis ascribed to nothing else, that you did +not go to hell the last night; that you was suffered to awake again in +this world after you closed your eyes to sleep; and there is no other +reason to be given why you have not dropped into hell since you arose in +the morning, but that God’s hand has held you up. There is no other<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span> +reason to be given why you han’t gone to hell since you have sat here in +the house of God, provoking his pure eyes by your sinful wicked manner of +attending his solemn worship. Yea, there is nothing else that is to be +given as a reason why you don’t this very moment drop down into hell.<a href="#note89">°</a></p> + +<p>O sinner! consider the fearful danger you are in. ’Tis a great furnace of +wrath, a wide and bottomless pit, full of the fire of wrath, that you are +held over in the hand of that God whose wrath is provoked and incensed as +much against you as against many of the damned in hell. You hang by a +slender thread, with the flames of divine wrath flashing about it, and +ready every moment to singe it and burn it asunder; and you have no +interest in any Mediator, and nothing to lay hold of to save yourself, +nothing to keep off the flames of wrath, nothing of your own, nothing that +you ever have done, nothing that you can do, to induce God to spare you +one moment.</p> + +<p>And consider here more particularly several things concerning that wrath +that you are in such danger of.</p> + +<p>1. <i>Whose</i> wrath it is. It is the wrath of the infinite God. If it were +only the wrath of man, though it were of the most potent prince, it would +be comparatively little to be regarded. The wrath of kings is very much +dreaded, especially of absolute monarchs, that have the possessions and +lives of their subjects wholly in their power, to be disposed of at their +mere will. Prov. xx. 2, “The fear of a king is as the roaring of a lion: +whoso provoketh him to anger sinneth against his own soul.” The subject +that very much enrages an arbitrary prince is liable to suffer the most +extreme torments that human art can invent, or human power can inflict. +But the greatest earthly potentates, in their greatest majesty and +strength, and when clothed in their greatest terrors, are but feeble, +despicable worms of the dust, in comparison of the great and almighty +Creator and King of heaven and earth: it is but little that they can do +when most enraged, and when they have exerted<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> the utmost of their fury. +All the kings of the earth before God are as grasshoppers; they are +nothing, and less than nothing: both their love and their hatred is to be +despised. The wrath of the great King of kings is as much more terrible +than theirs, as his majesty is greater. Luke xii. 4, 5, “And I say unto +you my friends, Be not afraid of them that kill the body, and after that +have no more that they can do. But I will forewarn you whom you shall +fear: Fear him, which after he hath killed hath power to cast into hell; +yea, I say unto you, Fear him.”</p> + +<p>2. ’Tis the <i>fierceness</i> of his wrath that you are exposed to. We often +read of the <i>fury</i> of God; as in Isaiah lix. 18: “According to their +deeds, accordingly he will repay fury to his adversaries.” So Isaiah lxvi. +15, “For, behold, the Lord will come with fire, and with his chariots like +a whirlwind, to render his anger with fury, and his rebuke with flames of +fire.” And so in many other places. So we read of God’s <i>fierceness</i>, Rev. +xix. 15. There we read of “the wine-press of the fierceness and wrath of +Almighty God.” The words are exceeding terrible: if it had only been said, +“the wrath of God,” the words would have implied that which is infinitely +dreadful: but ’tis not only said so, but “the fierceness and wrath of +God.” The fury of God! The fierceness of Jehovah! Oh, how dreadful must +that be! Who can utter or conceive what such expressions carry in them! +But it is not only said so, but “the fierceness and wrath of Almighty +God.” As though there would be a very great manifestation of his almighty +power in what the fierceness of his wrath should inflict, as though +omnipotence should be as it were enraged, and exerted, as men are wont to +exert their strength in the fierceness of their wrath. Oh! then, what will +be the consequence! What will become of the poor worm that shall suffer +it! Whose hands can be strong! And whose heart endure! To what a dreadful, +inexpressible, inconceivable depth of misery must the poor creature be +sunk who shall be the subject of this!</p> + +<p><span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span>Consider this, you that are here present, that yet remain in an +unregenerate state. That God will execute the fierceness of his anger +implies that he will inflict wrath without any pity. When God beholds the +ineffable extremity of your case, and sees your torment so vastly +disproportioned to your strength, and sees how your poor soul is crushed, +and sinks down, as it were, into an infinite gloom; he will have no +compassion upon you, he will not forbear the executions of his wrath, or +in the least lighten his hand; there shall be no moderation or mercy, nor +will God then at all stay his rough wind; he will have no regard to your +welfare, nor be at all careful lest you should suffer too much in any +other sense, than only that you should not suffer beyond what strict +justice requires: nothing shall be withheld because it is so hard for you +to bear. Ezek. viii. 18, “Therefore will I also deal in fury: mine eye +shall not spare, neither will I have pity: and though they cry in mine +ears with a loud voice, yet will I not hear them.” Now God stands ready to +pity you; this is a day of mercy; you may cry now with some encouragement +of obtaining mercy: but when once the day of mercy is past, your most +lamentable and dolorous cries and shrieks will be in vain; you will be +wholly lost and thrown away of God, as to any regard to your welfare; God +will have no other use to put you to, but only to suffer misery; you shall +be continued in being to no other end; for you will be a vessel of wrath +fitted to destruction; and there will be no other use of this vessel, but +only to be filled full of wrath: God will be so far from pitying you when +you cry to him, that ’tis said he will only “laugh and mock,” Prov. i. 25, +26, &c.</p> + +<p>How awful are those words, Isaiah lxiii. 3, which are the words of the +great God: “I will tread them in mine anger, and trample them in my fury; +and their blood shall be sprinkled upon my garments, and I will stain all +my raiment.” ’Tis perhaps impossible to conceive of words that carry in +them<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> greater manifestations of these three things, viz., contempt and +hatred and fierceness of indignation. If you cry to God to pity you, he +will be so far from pitying you in your doleful case, or showing you the +least regard or favor, that instead of that he’ll only tread you under +foot: and though he will know that you can’t bear the weight of +omnipotence treading upon you, yet he won’t regard that, but he will crush +you under his feet without mercy; he’ll crush out your blood, and make it +fly, and it shall be sprinkled on his garments, so as to stain all his +raiment. He will not only hate you, but he will have you in the utmost +contempt; no place shall be thought fit for you but under his feet, to be +trodden down as the mire of the streets.</p> + +<p>3. The misery you are exposed to is that which God will inflict to that +end, that he might <i>show</i> what that <i>wrath</i> of <i>Jehovah</i> is. God hath had +it on his heart to show to angels and men, both how excellent his love is, +and also how terrible his wrath is. Sometimes earthly kings have a mind to +show how terrible their wrath is, by the extreme punishments they would +execute on those that provoke ’em. Nebuchadnezzar, that mighty and haughty +monarch of the Chaldean empire, was willing to show his wrath when enraged +with Shadrach, Meshech, and Abednego; and accordingly gave order that the +burning fiery furnace should be heated seven times hotter than it was +before; doubtless, it was raised to the utmost degree of fierceness that +human art could raise it; but the great God is also willing to show his +wrath, and magnify his awful Majesty and mighty power in the extreme +sufferings of his enemies. Rom. ix. 22, “What if God, willing to show his +wrath, and to make his power known, endured with much long-suffering the +vessels of wrath fitted to destruction?” And seeing this is his design, +and what he has determined, to show how terrible the unmixed, unrestrained +wrath, the fury and fierceness of Jehovah is, he will do it to effect. +There will be something<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> accomplished and brought to pass that will be +dreadful with a witness. When the great and angry God hath risen up and +executed his awful vengeance on the poor sinner, and the wretch is +actually suffering the infinite weight and power of his indignation, then +will God call upon the whole universe to behold that awful majesty and +mighty power that is to be seen in it. Isa. xxxiii. 12, 13, 14, “And the +people shall be as the burnings of lime, as thorns cut up shall they be +burnt in the fire. Hear, ye that are far off, what I have done; and ye +that are near, acknowledge my might. The sinners in Zion are afraid; +fearfulness hath surprised the hypocrites,” &c.</p> + +<p>Thus it will be with you that are in an unconverted state, if you continue +in it; the infinite might, and majesty, and terribleness, of the +Omnipotent God shall be magnified upon you in the ineffable strength of +your torments. You shall be tormented in the presence of the holy angels, +and in the presence of the Lamb; and when you shall be in this state of +suffering, the glorious inhabitants of heaven shall go forth and look on +the awful spectacle, that they may see what the wrath and fierceness of +the Almighty is; and when they have seen it, they will fall down and adore +that great power and majesty. Isa. lxvi. 23, 24, “And it shall come to +pass, that from one new moon to another, and from one sabbath to another, +shall all flesh come to worship before me, saith the Lord. And they shall +go forth, and look upon the carcasses of the men that have transgressed +against me: for their worm shall not die, neither shall their fire be +quenched; and they shall be an abhorring unto all flesh.”</p> + +<p>4. It is <i>everlasting</i> wrath. It would be dreadful to suffer this +fierceness and wrath of Almighty God one moment; but you must suffer it to +all eternity: there will be no end to this exquisite, horrible misery. +When you look forward, you shall see a long forever, a boundless duration +before you, which will swallow up your thoughts, and amaze your soul; and +you will<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> absolutely despair of ever having any deliverance, any end, any +mitigation, any rest at all; you will know certainly that you must wear +out long ages, millions of millions of ages, in wrestling and conflicting +with this almighty, merciless vengeance; and then when you have so done, +when so many ages have actually been spent by you in this manner, you will +know that all is but a point to what remains. So that your punishment will +indeed be infinite. Oh, who can express what the state of a soul in such +circumstances is! All that we can possibly say about it gives but a very +feeble, faint representation of it; it is inexpressible and inconceivable: +for “who knows the power of God’s anger?”</p> + +<p>How dreadful is the state of those that are daily and hourly in danger of +this great wrath and infinite misery! But this is the dismal case of every +soul in this congregation that has not been born again, however moral and +strict, sober and religious, they may otherwise be. Oh, that you would +consider it, whether you be young or old! There is reason to think that +there are many in this congregation now hearing this discourse, that will +actually be the subjects of this very misery to all eternity. We know not +who they are, or in what seats they sit, or what thoughts they now have. +It may be they are now at ease, and hear all these things without much +disturbance, and are now flattering themselves that they are not the +persons, promising themselves that they shall escape. If we knew that +there was one person, and but one, in the whole congregation, that was to +be the subject of this misery, what an awful thing it would be to think +of! If we knew who it was, what an awful sight would it be to see such a +person! How might all the rest of the congregation lift up a lamentable +and bitter cry over him! But alas! instead of one, how many is it likely +will remember this discourse in hell! And it would be a wonder, if some +that are now present should not be in hell in a very short time, before +this year is out. And it would be no wonder<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> if some persons that now sit +here in some seats of this meeting-house in health, and quiet and secure, +should be there before to-morrow morning. Those of you that finally +continue in a natural condition, that shall keep out of hell longest, will +be there in a little time! Your damnation don’t slumber; it will come +swiftly and, in all probability, very suddenly upon many of you. You have +reason to wonder that you are not already in hell. ’Tis doubtless the case +of some that heretofore you have seen and known, that never deserved hell +more than you and that heretofore appeared as likely to have been now +alive as you. Their case is past all hope; they are crying in extreme +misery and perfect despair. But here you are in the land of the living and +in the house of God, and have an opportunity to obtain salvation. What +would not those poor, damned, hopeless souls give for one day’s such +opportunity as you now enjoy!</p> + +<p>And now you have an extraordinary opportunity, a day wherein Christ has +flung the door of mercy wide open, and stands in the door calling and +crying with a loud voice to poor sinners; a day wherein many are flocking +to him and pressing into the Kingdom of God. Many are daily coming from +the east, west, north and south; many that were very likely in the same +miserable condition that you are in are in now a happy state, with their +hearts filled with love to him that has loved them and washed them from +their sins in his own blood, and rejoicing in hope of the glory of God. +How awful is it to be left behind at such a day! To see so many others +feasting, while you are pining and perishing! To see so many rejoicing and +singing for joy of heart, while you have cause to mourn for sorrow of +heart and howl for vexation of spirit! How can you rest for one moment in +such a condition? Are not your souls as precious as the souls of the +people at Suffield,<small><a name="f15.1" id="f15.1" href="#f15">[15]</a></small> where they are flocking from day to day to Christ?</p> + +<p><span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span>Are there not many here that have lived long in the world that are not to +this day born again, and so are aliens from the commonwealth of Israel and +have done nothing ever since they have lived but treasure up wrath against +the day of wrath? Oh, sirs, your case in an especial manner is extremely +dangerous; your guilt and hardness of heart is extremely great. Don’t you +see how generally persons of your years are passed over and left in the +present remarkable and wonderful dispensation of God’s mercy? You had need +to consider yourselves and wake thoroughly out of sleep; you cannot bear +the fierceness and the wrath of the infinite God.</p> + +<p>And you that are young men and young women, will you neglect this precious +season that you now enjoy, when so many others of your age are renouncing +all youthful vanities and flocking to Christ? You especially have now an +extraordinary opportunity; but if you neglect it, it will soon be with you +as it is with those persons that spent away all the precious days of youth +in sin and are now come to such a dreadful pass in blindness and hardness.</p> + +<p>And you children that are unconverted, don’t you know that you are going +down to hell to bear the dreadful wrath of that God that is now angry with +you every day and every night? Will you be content to be the children of +the devil, when so many other children in the land are converted and are +become the holy and happy children of the King of kings?</p> + +<p>And let every one that is yet out of Christ and hanging over the pit of +hell, whether they be old men and women or middle-aged or young people or +little children, now hearken to the loud calls of God’s word and +providence. This acceptable year of the Lord that is a day of such great +favor to some will doubtless be a day of as remarkable vengeance to +others. Men’s hearts harden and their guilt increases apace at such a day +as this, if they neglect their souls. And never was there so great danger +of such persons being given up to hardness of heart and<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> blindness of +mind. God seems now to be hastily gathering in his elect in all parts of +the land; and probably the bigger part of adult persons that ever shall be +saved will be brought in now in a little time, and that it will be as it +was on that great outpouring of the Spirit upon the Jews in the Apostles’ +days, the election will obtain and the rest will be blinded. If this +should be the case with you, you will eternally curse this day, and will +curse the day that ever you was born to see such a season of the pouring +out of God’s Spirit, and will wish that you had died and gone to hell +before you had seen it. Now undoubtedly it is as it was in the days of +John the Baptist, the axe is in an extraordinary manner laid at the root +of the trees, that every tree that bringeth not forth good fruit may be +hewn down and cast into the fire.</p> + +<p>Therefore let every one that is out of Christ now awake and fly from the +wrath to come. The wrath of Almighty God is now undoubtedly hanging over +great part of this congregation. Let every one fly out of Sodom. “<i>Haste +and escape for your lives, look not behind you, escape to the mountain, +lest ye be consumed.</i>”</p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span></p> +<h2><a name="VI" id="VI"></a>VI</h2> +<h3>GOD’S AWFUL JUDGMENT IN THE BREAKING AND WITHERING OF THE STRONG RODS OF A COMMUNITY<a href="#note98">°</a></h3> + +<p class="center"><span class="smcap">Ezek.</span> xix. 12.—Her strong rods were broken and withered.</p> + +<p><br />In order to a right understanding and improving these words, these four +things must be observed and understood concerning them.</p> + +<p>1. <i>Who she is</i> that is here represented as having had strong rods, viz., +the Jewish community, [who] here, as often elsewhere, is called the +people’s mother. She is here compared to a vine planted in a very fruitful +soil, verse 10. The Jewish church and state is often elsewhere compared to +a vine; as Psalm lxxx. 8, &c., Isai. v. 2, Jer. ii. 21, Ezek. xv., and +chapter xvii. 6.</p> + +<p>2. What is meant by <i>her strong rods</i>, viz., her wise, able, and well +qualified magistrates or rulers. That the rulers or magistrates are +intended is manifest by verse 11: “And she had strong rods for the +sceptres of them that bare rule.” And by rods that were strong, must be +meant such rulers as were well qualified for magistracy, such as had great +abilities and other qualifications fitting them for the business of rule. +They were wont to choose a rod or staff of the strongest and hardest sort +of wood that could be found, for the mace or sceptre of a prince; such a +one only being counted fit for such a use: and this generally was overlaid +with gold.</p> + +<p>It is very remarkable that such a strong rod should grow out of a weak +vine; but so it had been in Israel, through God’s extraordinary blessing, +in times past. Though the nation is spoken of here, and frequently +elsewhere, as weak and helpless<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span> in itself and entirely dependent as a +vine, that is the weakest of all trees, that can’t support itself by its +own strength, and never stands but as it leans on or hangs by something +else that is stronger than itself; yet God had caused many of her sons to +be strong rods, fit for sceptres; he had raised up in Israel many able and +excellent princes and magistrates in days past, that had done worthily in +their day.</p> + +<p> </p> +<div class="figcenter"><img src="images/i098.jpg" alt="Jonathan Edwards" /></div> +<p class="center"><span class="smcap">The Meeting-house at Northampton<br />in which Edwards Preached. Erected 1737.</span></p> +<p> </p> + +<p>3. It should be understood and observed what is meant by these strong rods +being <i>broken and withered</i>, viz., these able and excellent rulers being +removed by death. Man’s dying is often compared in Scripture to the +withering of the growth of the earth.</p> + +<p>4. It should be observed <i>after what manner</i> the breaking and withering of +these strong rods is here spoken of, viz., as a great and awful calamity +that God had brought upon that people. ’Tis spoken of as one of the chief +effects of God’s fury and dreadful displeasure against them. “But she was +plucked up in fury, she was cast down to the ground, and the east wind +dried up her fruit; her strong rods were broken and withered, the fire +hath consumed them.” The great benefits she enjoyed while her strong rods +remained are represented in the preceding verse: “And she had strong rods +for the sceptres of them that bare rule, and her stature was exalted among +the thick branches, and she appeared in her height with the multitude of +her branches.” And the terrible calamities that attended the breaking and +withering of her strong rods, are represented in the two verses next +following the text: “And now she is planted in the wilderness, in a dry +and thirsty ground. And fire is gone out of a rod of her branches, which +hath devoured her fruit.” And in the conclusion in the next words is very +emphatically declared the worthiness of such a dispensation to be greatly +lamented: “So that she hath no strong rod to be a sceptre to rule. This is +a lamentation, and shall be for a lamentation.”</p> + +<p><span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span>That which I therefore observe from the words of the text to be the +subject of discourse at this time, is this:</p> + +<div class="blockquot"><p><i>When God by death removes from a people those in place of public +authority and rule that have been as strong rods, ’tis an awful +judgment of God on that people, and worthy of great lamentation.</i></p></div> + +<p>In discoursing on this proposition, I would,</p> + +<p>I. Show what kind of rulers may fitly be called strong rods.</p> + +<p>II. Show why the removal of such rulers from a people, by death, is to be +looked upon as an awful judgment of God on that people, and is greatly to +be lamented.</p> + +<p>I. I would observe what qualifications of those who are in public +authority and rule may properly give them the denomination of <i>strong +rods</i>.</p> + +<p>1. One qualification of rulers whence they may properly be denominated +strong rods is <i>great ability for the management of public affairs</i>. When +they that stand in place of public authority are men of great natural +abilities, when they are men of uncommon strength of reason and largeness +of understanding; especially when they have remarkably a genius for +government, a peculiar turn of mind fitting them to gain an extraordinary +understanding in things of that nature, giving ability, in an especial +manner, for insight into the mysteries of government, and discerning those +things wherein the public welfare or calamity consists and the proper +means to avoid the one and promote the other; an extraordinary talent at +distinguishing what is right and just from that which is wrong and +unequal, and to see through the false colors with which injustice is often +disguised, and unravel the false, subtle arguments and cunning sophistry +that is often made use of to defend iniquity; and when they have not only +great natural abilities in these respects, but when their abilities and +talents have been improved by<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> study, learning, observation and +experience; and when by these means they have obtained great actual +knowledge; when they have acquired great skill in public affairs and +things requisite to be known in order to their wise, prudent, and +effectual management; when they have obtained a great understanding of men +and things, a great knowledge of human nature and of the way of +accommodating themselves to it, so as most effectually to influence it to +wise purposes; when they have obtained a very extensive knowledge of men +with whom they are concerned in the management of public affairs, either +those that have a joint concern in government or those that are to be +governed; and when they have also obtained a very full and particular +understanding of the state and circumstances of the country or people that +they have the care of, and know well their laws and constitution and what +their circumstances require; and likewise have a great knowledge of the +people of neighbor nations, states, or provinces with whom they have +occasion to be concerned in the management of public affairs committed to +them; these things all contribute to the rendering those that are in +authority fit to be denominated strong rods.</p> + +<p>2. When they have not only great understanding but <i>largeness of heart and +a greatness and nobleness of disposition</i>, this is another qualification +that belongs to the character of a strong rod.</p> + +<p>Those that are by divine Providence set in places of public authority and +rule are called <i>gods</i>, and <i>sons of the Most High</i>, Psalm lxxxii. 6. And +therefore ’tis peculiarly unbecoming them to be of a mean spirit, a +disposition that will admit of their doing those things that are sordid +and vile; as when they are persons of a narrow, private spirit, that may +be found in little tricks and intrigues to promote their private interest, +will shamefully defile their hands to gain a few pounds, are not ashamed +to nip and bite others, grind the faces of the poor and screw upon their +neighbors, and will take advantage of their<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> authority or commission to +line their own pockets with what is fraudulently taken or withheld from +others. When a man in authority is of such a mean spirit, it weakens his +authority and makes him justly contemptible in the eyes of men and is +utterly inconsistent with his being a <i>strong rod</i>.</p> + +<p>But on the contrary, it greatly establishes his authority, and causes +others to stand in awe of him, when they see him to be a man of greatness +of mind, one that abhors those things that are mean and sordid, and not +capable of a compliance with them; one that is of a public spirit, and not +of a private, narrow disposition; a man of honor, and not a man of mean +artifice and clandestine management for filthy lucre, and one that abhors +trifling and impertinence, or to waste away his time, that should be spent +in the service of God, his king, or his country, in vain amusements and +diversions and in the pursuit of the gratifications of sensual appetites; +as God charges the rulers in Israel, that pretended to be their great and +mighty men, with being mighty to drink wine and men of strength to mingle +strong drink. There don’t seem to be any reference to their being men of +strong heads and able to bear a great deal of strong drink, as some have +supposed. There is a severe sarcasm in the words; for the prophet is +speaking of the great men, princes and judges in Israel (as appears by the +verse next following), which should be mighty men, strong rods, men of +eminent qualifications, excelling in nobleness of spirit, of glorious +strength and fortitude of mind; but instead of that, they were mighty or +eminent for nothing but gluttony and drunkenness.</p> + +<p>3. When those that are in authority are endowed with much of <i>a spirit of +government</i>, this is another thing that entitles them to the denomination +of strong rods. When they not only are men of great understanding and +wisdom in affairs that appertain to government, but have also a peculiar +talent at using their knowledge and exerting themselves in this great and +<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span>important business, according to their great understanding in it; when +they are men of eminent fortitude and are not afraid of the faces of men, +are not afraid to do the part that properly belongs to them as rulers, +though they meet with great opposition, and the spirits of men are greatly +irritated by it; when they have a spirit of resolution and activity, so as +to keep the wheels of government in proper motion and to cause judgment +and justice to run down as a mighty stream; when they have not only a +great knowledge of government and the things that belong to it in the +theory, but it is, as it were, natural to them to apply the various powers +and faculties with which God has endowed them, and the knowledge they have +obtained by study and observation, to that business, so as to perform it +most advantageously and effectually.</p> + +<p>4. <i>Stability and firmness of integrity, fidelity and piety in the +exercise of authority</i> is another thing that greatly contributes to, and +is very essential in, the character of a strong rod.</p> + +<p>When he that is in authority is not only a man of strong reason and great +discerning to know what is just, but is a man of strict integrity and +righteousness, is firm and immovable in the execution of justice and +judgment; and when he is not only a man of great ability to bear down vice +and immorality, but has a disposition agreeable to such ability; is one +that has a strong aversion to wickedness and is disposed to use the power +God has put into his hands to suppress it; and is one that not only +opposes vice by his authority, but by his example; when he is one of +inflexible fidelity, will be faithful to God whose minister he is to his +people for good, is immovable in his regard to his supreme authority, his +commands and his glory, and will be faithful to his king and country; will +not be induced by the many temptations that attend the business of men in +public authority basely to betray his trust; will not consent to do what +he thinks not to be for the public good for his own gain<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span> or advancement, +or any private interest; is one that is well principled, and is firm in +acting agreeably to his principles, and will not be prevailed with to do +otherwise through fear or favor, to follow a multitude, or to maintain his +interest in any on whom he depends for the honor or profit of his place, +whether it be prince or people; and is also one of that strength of mind, +whereby he rules his own spirit,—these things do very eminently +contribute to a ruler’s title to the denomination of a <i>strong rod</i>.</p> + +<p>5. And lastly, it also contributes to the strength of a man in authority +by which he may be denominated a <i>strong rod</i>, when he is in <i>such +circumstances as give him advantage</i> for the exercise of his strength for +the public good; as his being a person of honorable descent, of a +distinguished education, his being a man of estate, one that is advanced +in years, one that has long been in authority, so that it is become, as it +were, natural for the people to pay him deference, to reverence him, to be +influenced and governed by him and submit to his authority; his being +extensively known and much honored and regarded abroad; his being one of a +good presence, majesty of countenance, decency of behavior, becoming one +in authority; of forcible speech, &c. These things add to his strength and +increase his ability and advantage to serve his generation in the place of +a ruler, and therefore in some respect serve to render him one that is the +more fitly and eminently called a <i>strong rod</i>.</p> + +<p>I now proceed,</p> + +<p>II. To show that when such strong rods are broken and withered by death, +’tis an awful judgment of God on the people that are deprived of them and +worthy of great lamentation.</p> + +<p>And that on two accounts:</p> + +<p>1. By reason of the many <i>positive benefits</i> and blessings to a people +that such rulers are the instruments of.</p> + +<p>Almost all the prosperity of a public society and civil community does, +under God, depend on their rulers. They are<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> like the main springs or +wheels in a machine that keep every part in their due motion, and are in +the body politic, as the vitals in the body natural, and as the pillars +and foundation in a building. Civil rulers are called “the foundations of +the earth,” Psalm lxxxii. 5, and xi. 3.</p> + +<p>The prosperity of a people depends more on their rulers than is commonly +imagined. As they have the public society under their care and power, so +they have advantage to promote the public interest every way; and if they +are such rulers as have been spoken of, they are some of the greatest +blessings to the public. Their influence has a tendency to promote their +wealth and cause their temporal possessions and blessings to abound: and +to promote virtue amongst them, and so to unite them one to another in +peace and mutual benevolence, and make them happy in society, each one the +instrument of his neighbor’s quietness, comfort and prosperity; and by +these means to advance their reputation and honor in the world; and which +is much more, to promote their spiritual and eternal happiness. Therefore, +the wise man says, Eccles. x. 17, “Blessed art thou, O land, when thy king +is the son of nobles.”</p> + +<p>We have a remarkable instance and evidence of the happy and great +influence of such a strong rod as has been described to promote the +universal prosperity of a people in the history of the reign of Solomon, +though many of the people were uneasy under his government, and thought +him too rigorous in his administration (see 1 Kings xii. 4). “Judah and +Israel dwelt safely, every man under his vine and under his fig-tree, from +Dan even to Beersheba, all the days of Solomon,” 1 Kings iv. 25. “And he +made silver to be among them as stones for abundance,” chap x. 27. “And +Judah and Israel were many, eating and drinking and making merry,” [chap. +iv. 20]. The queen of Sheba admired and was greatly affected with the +happiness of the people under the government of such a strong rod: 1 Kings +x. 8, 9, says she, “Happy are thy men, happy<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> are these thy servants which +stand continually before thee, and that hear thy wisdom. Blessed be the +Lord thy God which delighted in thee, to set thee on the throne of Israel; +because the Lord loved Israel forever, therefore made he thee king, to do +judgment and justice.”</p> + +<p>The flourishing state of the kingdom of Judah, while they had strong rods +for the sceptres of them that bare rule, is taken notice of in our +context: “Her stature was exalted among the thick branches, and she +appeared in her height with the multitude of her branches.”</p> + +<p>Such rulers are eminently the ministers of God to his people for good: +they are great gifts of the Most High to a people and blessed tokens of +his favor and vehicles of his goodness to them, and therein images of his +own Son, the grand medium of all God’s goodness to fallen mankind: and +therefore, all of them are called <i>sons of the Most High</i>. All civil +rulers, if they are, as they ought to be, such strong rods as have been +described, will be like the Son of the Most High, vehicles of good to +mankind, and like him, will be as the light of the morning when the sun +riseth, even a morning without clouds, as the tender grass springeth out +of the earth, by clear shining after rain. And therefore, when a people +are bereaved of them, they sustain an unspeakable loss and are the +subjects of a judgment of God that is greatly to be lamented.</p> + +<p>2. On account of the <i>great calamities</i> such rulers are <i>a defence from</i>. +Innumerable are the grievous and fatal calamities which public societies +are exposed to in this evil world, which they can have no defence from +without order and authority. If a people are without government, they are +like a city broken down and without walls, encompassed on every side by +enemies and become unavoidably subject to all manner of confusion and +misery.</p> + +<p>Government is necessary to <i>defend communities from miseries from within +themselves</i>; from the prevalence of intestine<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> discord, mutual injustice +and violence; the members of the society continually making a prey one of +another, without any defence one from another. Rulers are the heads of +union in public societies, that hold the parts together; without which +nothing else is to be expected than that the members of the society will +be continually divided against themselves, every one acting the part of an +enemy to his neighbor, every one’s hand against every man and every man’s +hand against him; going on in remediless and endless broils and jarring +till the society be utterly dissolved and broken in pieces and life +itself, in the neighborhood of our fellow creatures, becomes miserable and +intolerable.</p> + +<p>We may see the need of government in societies by what is visible in +families, those lesser societies of which all public societies are +constituted. How miserable would these little societies be, if all were +left to themselves, without any authority or superiority in one above +another or any head of union and influence among them? We may be convinced +by what we see of the lamentable consequences of the want of a proper +exercise of authority and maintenance of government in families that yet +are not absolutely without all authority. No less need is there of +government in public societies, but much more, as they are larger. A very +few may possibly, without any government, act by concert, so as to concur +in what shall be for the welfare of the whole; but this is not to be +expected among a multitude, constituted of many thousands, of a great +variety of tempers, and different interests.</p> + +<p>As government is absolutely necessary, so there is a necessity of <i>strong +rods</i> in order to it: the business being such as requires persons so +qualified: no other being sufficient for, or well capable of the +government of, public societies: and therefore, those public societies are +miserable that have not such strong rods for sceptres to rule: Eccles. x. +16, “Woe to thee, O land, when thy king is a child.”</p> + +<p><span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span>As government, and strong rods for the exercise of it, are necessary to +preserve public societies from dreadful and fatal calamities arising from +among themselves; so no less requisite are they to <i>defend the community +from foreign enemies</i>. As they are like the pillars of a building, so they +are also like the walls and bulwarks of a city: they are under God the +main strength of a people in a time of war and the chief instruments of +their preservation, safety and rest. This is signified in a very lively +manner in the words that are used by the Jewish community in her +Lamentations to express the expectations she had from her princes: Lam. +iv. 29, “The breath of our nostrils, the anointed of the Lord, was taken +in their pits, of whom we said, Under his shadow we shall live among the +heathen.” In this respect also such strong rods are sons of the Most High +and images or resemblances of the Son of God, viz., as they are their +saviours from their enemies; as the judges that God raised up of old in +Israel are called, Nehem. ix. 27: “Therefore thou deliveredst them into +the hand of their enemies, who vexed them: and in the time of their +trouble, when they cried unto thee, thou heardest them from heaven; and +according to thy manifold mercies thou gavest them saviours, who saved +them out of the hand of their enemies.”</p> + +<p>Thus both the prosperity and safety of a people under God, depends on such +rulers as are <i>strong rods</i>. While they enjoy such blessings, they are +wont to be like a vine planted in a fruitful soil, with her stature +exalted among the thick branches, appearing in her height with the +multitude of her branches; but when they have no strong rod to be a +sceptre to rule, they are like a vine planted in a wilderness that is +exposed to be plucked up and cast down to the ground, to have her fruit +dried up with the east wind, and to have fire coming out of her own +branches to devour her fruit.</p> + +<p>On these accounts, when a people’s strong rods are broken and withered, +’tis an awful judgment of God on that people,<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> and worthy of great +lamentation: as when King Josiah (who was doubtless one of the strong rods +referred to in the text) was dead, the people made great lamentation for +him, 2 Chron. xxxv. 24, 25: “And they brought him to Jerusalem, and he +died, and was buried in one of the sepulchres of his fathers. And all +Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: +and all the singing men and the singing women spake of Josiah in their +lamentations to this day, and made them an ordinance in Israel: and, +behold, they are written in the Lamentations.”</p> + +<p> </p> +<p class="center">APPLICATION</p> + +<p>I come now to apply these things to our own case, under the late awful +frown of divine Providence upon us in removing by death that honorable +person in public rule and authority, an inhabitant of this town and +belonging to this congregation and church, who died at Boston the last +Lord’s day.</p> + +<p>He was eminently a <i>strong rod</i> in the forementioned respects. As to his +natural abilities, strength of reason, greatness and clearness of +discerning and depth of penetration, he was one of the first rank: it may +be doubted whether he has left his superior in these respects in these +parts of the world. He was a man of a truly great genius, and his genius +was peculiarly fitted for the understanding and managing of public +affairs.</p> + +<p>And as his natural capacity was great, so was the knowledge that he had +acquired, his understanding being greatly improved by close application of +mind to those things he was called to be concerned in, and by a very exact +observation of them and long experience in them. He had indeed a great +insight into the nature of public societies, the mysteries of government +and the affairs of peace and war: he had a discerning that very few have +of the things wherein the public weal consists, and what<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span> those things are +that do expose public societies, and of the proper means to avoid the +latter and promote the former. He was quick in his discerning, in that in +most cases, especially such as belonged to his proper business, he at +first sight would see further than most men when they had done their best; +but yet he had a wonderful faculty of improving his own thoughts by +meditation, and carrying his views a greater and greater length by long +and close application of mind. He had an extraordinary ability to +distinguish right and wrong in the midst of intricacies and circumstances +that tended to perplex and darken the case: he was able to weigh things, +as it were, in a balance, and to distinguish those things that were solid +and weighty from those that had only a fair show without substance, which +he evidently discovered in his accurate, clear and plain way of stating +and committing causes to a jury, from the bench, as by others hath been +observed. He wonderfully distinguished truth from falsehood, and the most +labored cases seemed always to lie clear in his mind, his ideas properly +ranged—and he had a talent of communicating them to every one’s +understanding, beyond almost any one; and if any were misguided, it was +not because truth and falsehood, right and wrong, were not well +distinguished.</p> + +<p>He was probably one of the ablest politicians that ever New England bred: +he had a very uncommon insight into human nature, and a marvellous ability +to penetrate into the particular tempers and dispositions of such as he +had to deal with, and to discern the fittest way of treating them, so as +most effectually to influence them to any good and wise purpose.</p> + +<p>And never perhaps was there a person that had a more extensive and +thorough knowledge of the state of this land and its public affairs, and +of persons that were jointly concerned in them: he knew this people and +their circumstances, and what their circumstances required: he discerned +the diseases of this body, and what were the proper remedies, as an able +and<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> masterly physician. He had a great acquaintance with the neighboring +colonies, and also the neighbor nations on this continent, with whom we +are concerned in our public affairs: he had a far greater knowledge than +any other person in the land of the several nations of Indians in these +northern parts of America, their tempers, manners and the proper way of +treating them, and was more extensively known by them than any other +person in the country: and no other person in authority in this province +had such an acquaintance with the people and country of Canada, the land +of our enemies, as he.</p> + +<p>He was exceeding far from a disposition and forwardness to intermeddle +with other people’s business; but as to what belonged to the offices he +sustained and the important affairs that he had the care of, he had a +great understanding of what belonged to them. I have often been surprised +at the length of his reach, and what I have seen of his ability to foresee +and determine the consequences of things, even at a great distance, and +quite beyond the sight of other men. He was not wavering and unsteady in +his opinion: his manner was never to pass a judgment rashly, but was wont +first thoroughly to deliberate and weigh an affair; and in this, +notwithstanding his great abilities, he was glad to improve [by] the help +of conversation and discourse with others, and often spake of the great +advantage he found by it; but when, on mature consideration, he had +settled his judgment, he was not easily turned from it by false colors and +plausible pretences and appearances.</p> + +<p>And besides his knowledge of things belonging to his particular calling as +a ruler, he had also a great degree of understanding in things belonging +to his general calling as a Christian. He was no inconsiderable divine. He +was a wise casuist, as I know by the great help I have found from time to +time by his judgment and advice in cases of conscience wherein I have +consulted him: and indeed I scarce knew the divine that I ever found more +able to help and enlighten the mind in such cases<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> than he. And he had no +small degree of knowledge in things pertaining to experimental religion; +but was wont to discourse on such subjects, not only with accurate +doctrinal distinctions, but as one intimately and feelingly acquainted +with these things.</p> + +<p>He was not only great in speculative knowledge, but his knowledge was +practical; such as tended to a wise conduct in the affairs, business and +duties of life; so as properly to have the denomination of wisdom, and so +as properly and eminently to invest him with the character of a wise man. +And he was not only eminently wise and prudent in his own conduct, but was +one of the ablest and wisest counsellors of others in any difficult +affair.</p> + +<p>The greatness and honorableness of his disposition was answerable to the +largeness of his understanding. He was naturally of a great mind. In this +respect he was truly the <i>son of nobles</i>. He greatly abhorred things which +were mean and sordid, and seemed to be incapable of a compliance with +them. How far was he from trifling and impertinence in his conversation! +How far from a busy, meddling disposition! How far from any sly and +clandestine management to fill his pockets with what was fraudulently +withheld or violently squeezed from the laborer, soldier or inferior +officer! How far from taking advantage from his commission or authority or +any superior power he had in his hands, or the ignorance, dependence or +necessities of others, to add to his own gains with what property belonged +to them, and with what they might justly expect as a proper reward for any +of their services! How far was he from secretly taking bribes offered to +induce him to favor any man in his cause, or by his power or interest to +promote his being advanced to any place of public trust, honor or profit! +How greatly did he abhor lying and prevaricating! And how immovably +steadfast was he to exact truth! His hatred of those things that were mean +and sordid was so apparent and well<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span> known, that it was evident that men +dreaded to appear in any thing of that nature in his presence.</p> + +<p>He was a man remarkably of a public spirit, a true lover of his country +and greatly abhorred the sacrificing the public welfare to private +interest.</p> + +<p>He was very eminently endowed with a spirit of government. The God of +nature seemed to have formed him for government, as though he had been +made on purpose, and cast into a mould by which he should be every way +fitted for the business of a man in public authority. Such a behavior and +conduct was natural to him as tended to maintain his authority and possess +others with awe and reverence, and to enforce and render effectual what he +said and did in the exercise of his authority. He did not <i>bear the sword +in vain</i>: he was truly a <i>terror to evil doers</i>. What I saw in him often +put me in mind of that saying of the wise man, Prov. xx. 8, “The king that +sitteth on the throne of judgment scattereth away all evil with his eyes.” +He was one that was not afraid of the faces of men; and every one knew +that it was in vain to attempt to deter him from doing what, on mature +consideration, he had determined he ought to do. Every thing in him was +great and becoming a man in his public station. Perhaps never was there a +man that appeared in New England to whom the denomination of a <i>great man</i> +did more properly belong.</p> + +<p>But though he was one that was great among men, exalted above others in +abilities and greatness of mind and in place of rule, and feared not the +faces of men, yet he feared God. He was strictly conscientious in his +conduct, both in public and private. I never knew the man that seemed more +steadfastly and immovably to act by principle and according to rules and +maxims, established and settled in his mind by the dictates of his +judgment and conscience. He was a man of strict justice and fidelity. +Faithfulness was eminently his character. Some of his greatest opponents +that have been of the contrary party to<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> him in public affairs, yet have +openly acknowledged this of him, that he was a faithful man. He was +remarkably faithful in his public trusts: he would not basely betray his +trust, from fear or favor. It was in vain to expect it, however men might +oppose him or neglect him, and how great soever they were. Nor would he +neglect the public interest, wherein committed to him, for the sake of his +own ease, but diligently and laboriously watched and labored for it night +and day. And he was faithful in private affairs as well as public: he was +a most faithful friend, faithful to any one that in any case asked his +counsel; and his fidelity might be depended on in whatever affair he +undertook for any of his neighbors.</p> + +<p>He was a noted instance of the virtue of temperance, unalterable in it, in +all places, in all companies, and in the midst of all temptations.</p> + +<p>Though he was a man of a great spirit, yet he had a remarkable government +of his spirit; and excelled in the government of his tongue. In the midst +of all provocations he met with, among the multitudes he had to deal with, +and the great multiplicity of perplexing affairs in which he was +concerned, and all the opposition and reproaches he was at any time the +subject of; yet what was there that ever proceeded out of his mouth that +his enemies could lay hold of? No profane language, no vain, rash, +unseemly and unchristian speeches. If at any time he expressed himself +with great warmth and vigor, it seemed to be from principle and +determination of his judgment, rather than from passion. When he expressed +himself strongly and with vehemence, those that were acquainted with him, +and well observed him from time to time, might evidently see it was done +in consequence of thought and judgment, weighing the circumstances and +consequences of things.</p> + +<p>The calmness and steadiness of his behavior in private, particularly in +his family, appeared remarkable and exemplary to those who had most +opportunity to observe it.</p> + +<p><span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span>He was thoroughly established in those religious principles and doctrines +of the first fathers of New England, usually called the <i>doctrines of +grace</i>, and had a great detestation of the opposite errors of the present +fashionable divinity, as very contrary to the word of God and the +experience of every true Christian. And as he was a friend to truth, so he +was a friend to vital piety and the power of godliness, and ever +countenanced and favored it on all occasions.</p> + +<p>He abhorred profaneness, and was a person of a serious and decent spirit, +and ever treated sacred things with reverence. He was exemplary for his +decent attendance on the public worship of God. Who ever saw him +irreverently and indecently lolling and laying down his head to sleep, or +gazing and staring about the meeting-house in time of divine service? And +as he was able (as was before observed) to discourse very understandingly +of experimental religion, so to some persons with whom he was very +intimate, he gave intimations sufficiently plain, while conversing of +these things, that they were matters of his own experience. And some +serious persons in civil authority that have ordinarily differed from him +in matters of government, yet, on some occasional close conversation with +him on things of religion, have manifested a high opinion of him as to +real experimental piety.</p> + +<p>As he was known to be a serious person, and an enemy to a profane or vain +conversation, so he was feared on that account by great and small. When he +was in the room, only his presence was sufficient to maintain decency; +though many were there that were accounted gentlemen and great men, who +otherwise were disposed to take a much greater freedom in their talk and +behavior than they dared to do in his presence.</p> + +<p>He was not unmindful of death, nor insensible of his own frailty, nor did +death come unexpected to him. For some years past he has spoken much to +some persons of dying and going into the eternal world, signifying that he +did not expect to continue long here.</p> + +<p><span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span>Added to all these things that have been mentioned to render him eminently +a <i>strong rod</i>, he was attended with many circumstances which tended to +give him advantage for the exerting of his strength for the public good. +He was honorably descended, was a man of considerable substance, had been +long in authority, was extensively known and honored abroad, was high in +the esteem of the many tribes of Indians in the neighborhood of the +British colonies, and so had great influence upon them above any other man +in New England; God had endowed him with a comely presence and majesty of +countenance, becoming the great qualities of his mind and the place in +which God had set him.</p> + +<p>In the exercise of these qualities and endowments, under these advantages, +he has been, as it were, a father to this part of the land, on whom the +whole county had, under God, its dependence in all its public affairs, and +especially since the beginning of the present war.<a href="#note116">°</a> How much the weight of +all the warlike concerns of the county (which above any part of the land +lies exposed to the enemy) has lain on his shoulders, and how he has been +the spring of all motion and the doer of every thing that has been done, +and how wisely and faithfully he has conducted these affairs, I need not +inform this congregation. You well know that he took care of the county as +a father of a family of children, not neglecting men’s lives and making +light of their blood; but with great diligence, vigilance and prudence +applying himself continually to the proper means of our safety and +welfare. And especially has this his native town, where he has dwelt from +his infancy, reaped the benefit of his happy influence: his wisdom has +been, under God, very much our guide, and his authority our support and +strength, and he has been a great honor to Northampton and ornament to our +church.</p> + +<p>He continued in full capacity of usefulness while he lived; he was indeed +considerably advanced in years, but his powers of mind were not sensibly +abated, and his strength of body was not so impaired but that he was able +to go long journeys, in extreme heat and cold, and in a short time.</p> + +<p><span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span>But now this “strong rod is broken and withered,” and surely the judgment +of God therein is very awful, and the dispensation that which may well be +for a lamentation. Probably we shall be more sensible of the worth and +importance of such a strong rod by the want of it. The awful voice of God +in this providence is worthy to be attended to by this whole province, and +especially by the people of this county, but in a more peculiar manner by +us of this town. We have now this testimony of the divine displeasure +added to all the other dark clouds God has lately brought over us, and his +awful frowns upon us. ’Tis a dispensation, on many accounts, greatly +calling for our humiliation and fear before God; an awful manifestation of +his supreme, universal and absolute dominion, calling us to adore the +divine sovereignty and tremble at the presence of this great God. And it +is a lively instance of human frailty and mortality. We see how that none +are out of the reach of death, that no greatness, no authority, no wisdom +and sagacity, no honorableness of person or station, no degree of +valuableness and importance exempts from the stroke of death. This is +therefore a loud and solemn warning to all sorts to prepare for their +departure hence.</p> + +<p>And the memory of this person who is now gone, who was made so great a +blessing while he lived, should engage us to show respect and kindness to +his family. This we should do both out of respect to him and to his +father, your former eminent pastor, who in his day was, in a remarkable +manner, a father to this part of the land in spirituals, and especially to +this town, as this his son has been in temporals.—God greatly resented +it, when the children of Israel did not show kindness to the house of +Jerubbaal that had been made an instrument of so much good to them: Judges +viii. 35, “Neither showed they kindness to the house of Jerrubbaal, +according to all the good which he had showed unto Israel.”</p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span></p> +<h2><a name="VII" id="VII"></a>VII</h2> +<h3>A FAREWELL SERMON<a href="#note118">°</a></h3> + +<p class="note">2 <span class="smcap">Cor.</span> i. 14.—As also you have acknowledged us in part, that we are +your rejoicing, even as ye also are ours in the day of the Lord Jesus.</p> + +<p><br />The apostle, in the preceding part of the chapter, declares what great +troubles he met with in the course of his ministry. In the text and two +foregoing verses, he declares what were his comforts and supports under +the troubles he met with. There are four things in particular.</p> + +<p>1. That he had approved himself to his own conscience, verse 12: “For our +own rejoicing is this, the testimony of our conscience, that in simplicity +and godly sincerity, not with fleshly wisdom, but by the grace of God, we +have had our conversation in the world, and more abundantly to you-ward.”</p> + +<p>2. Another thing he speaks of as matter of comfort is, that as he had +approved himself to his own conscience, so he had also to the consciences +of his hearers, the Corinthians, whom he now wrote to, and that they +should approve of him at the day of judgment.</p> + +<p>3. The hope he had of seeing the blessed fruit of his labors and +sufferings in the ministry, in their happiness and glory, in that great +day of accounts.</p> + +<p>4. That, in his ministry among the Corinthians, he had approved himself to +his Judge, who would approve and reward his faithfulness in that day.</p> + +<p>These three last particulars are signified in my text and the preceding +verse; and, indeed, all the four are implied in the text. ’Tis implied +that the Corinthians had acknowledged<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> him as their spiritual father and +as one that had been faithful among them, and as the means of their future +joy and glory at the day of judgment, and one whom they should then see, +and have a joyful meeting with as such. ’Tis implied, that the apostle +expected at that time to have a joyful meeting with them before the Judge, +and with joy to behold their glory, as the fruit of his labors; and so +they would be his rejoicing. ’Tis implied also that he then expected to be +approved of the great Judge, when he and they should meet together before +him; and that he would then acknowledge his fidelity, and that this had +been the means of their glory; and that thus he would, as it were, give +them to him as his crown of rejoicing. But this the apostle could not hope +for, unless he had the testimony of his own conscience in his favor. And +therefore the words do imply, in the strongest manner, that he had +approved himself to his own conscience.</p> + +<p>There is one thing implied in each of these particulars, and in every part +of the text, which is that point I shall make the subject of my present +discourse, viz.:</p> + +<p> </p> +<p class="center">DOCT[RINE]</p> + +<div class="blockquot"><p><i>Ministers, and the people that are under their care, must meet one +another before Christ’s tribunal at the day of judgment.</i></p></div> + +<p>Ministers, and the people that have been under their care, must be parted +in this world, how well soever they have been united: if they are not +separated before, they must be parted by death; and they may be separated +while life is continued. We live in a world of change, where nothing is +certain or stable; and where a little time, a few revolutions of the sun +bring to pass strange things, surprising alterations, in particular +persons, in families, in towns and churches, in countries and nations.<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> It +often happens, that those who seem most united, in a little time are most +disunited, and at the greatest distance. Thus ministers and people, +between whom there has been the greatest mutual regard and strictest +union, may not only differ in their judgments, and be alienated in +affection, but one may rend from the other, and all relation between them +be dissolved; the minister may be removed to a distant place, and they may +never have any more to do with one another in this world. But if it be so, +there is one meeting more that they must have, and that is in the last +great day of accounts.</p> + +<p>Here I would show,</p> + +<p>I. In what manner ministers, and the people who have been under their +care, shall meet one another at the day of judgment.</p> + +<p>II. For what purposes.</p> + +<p>III. For what reasons God has so ordered it, that ministers and their +people shall then meet together in such a manner, and for such purposes.</p> + +<p>I. I would show, in some particulars, in what manner ministers, and the +people who have been under their care, shall meet one another at the day +of judgment. Concerning this I would observe two things in general.</p> + +<p>1. That they shall not then meet only as all mankind must then meet, but +there will be something peculiar in the manner of their meeting.</p> + +<p>2. That their meeting together at that time shall be very different from +what used to be in the house of God in this world.</p> + +<p>1. They shall not meet at that day as all the world must then meet +together. I would observe a difference in two things.</p> + +<p>(1) As to a clear actual view, and distinct knowledge and notice of each +other.</p> + +<p>Although the whole world will be then present, all mankind<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> of all +generations gathered in one vast assembly, with all of the angelic nature, +both elect and fallen angels; yet we need not suppose that every one will +have a distinct and particular knowledge of each individual of the whole +assembled multitude, which will undoubtedly consist of many millions of +millions. Though ’tis probable that men’s capacities will be much greater +than in the present state, yet they will not be infinite; though their +understanding and comprehension will be vastly extended, yet men will not +be deified. There will probably be a very enlarged view that particular +persons will have of various parts and members of that vast assembly, and +so of the proceedings of that great day; but yet it must needs be, that +according to the nature of finite minds, some persons and some things at +that day shall fall more under the notice of particular persons than +others; and this (as we may well suppose) according as they shall have a +nearer concern with some than others, in the transactions of the day. +There will be special reason why those who have had special concerns +together in this world, in their state of probation, and whose mutual +affairs will be then to be tried and judged, should especially be set in +one another’s view. Thus we may suppose that rulers and subjects, earthly +judges and those whom they have judged, neighbors who have had mutual +converse, dealings and contests, heads of families and their children and +servants, shall then meet, and in a peculiar distinction be set together. +And especially will it be thus with ministers and their people. ’Tis +evident by the text that these shall be in each other’s view, shall +distinctly know each other, and shall have particular notice one of +another at that time.</p> + +<p>(2) They shall meet together, as having a special concern one with another +in the great transactions of that day.</p> + +<p>Although they shall meet the whole world at that time, yet they will not +have any immediate and particular concern with all. Yea, the far greater +part of those who shall then be gathered together,<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> will be such as they +have had no intercourse with in their state of probation, and so will have +no mutual concerns to be judged of. But as to ministers, and the people +that have been under their care, they will be such as have had much +immediate concern one with another, in matters of the greatest moment, +that ever mankind have to do one with another in. Therefore they +especially must meet and be brought together before the judge, as having +special concern one with another in the design and business of that great +day of accounts.</p> + +<p>Thus their meeting, as to the manner of it, will be diverse from the +meeting of mankind in general.</p> + +<p>2. Their meeting at the day of judgment will be very diverse from their +meetings one with another in this world.</p> + +<p>Ministers and their people, while their relation continues, often meet +together in this world. They are wont to meet from Sabbath to Sabbath, and +at other times, for the public worship of God, and administration of +ordinances, and the solemn services of God’s house. And besides these +meetings, they have also occasions to meet for the determining and +managing their ecclesiastical affairs, for the exercise of church +discipline, and the settling and adjusting those things which concern the +purity and good order of public administrations. But their meeting at the +day of judgment will be exceeding diverse, in its manner and circumstance, +from any such meetings and interviews as they have one with another in the +present state. I would observe how, in a few particulars.</p> + +<p>(1) Now they meet together in a preparatory mutable state, but then in an +unchangeable state.</p> + +<p>Now sinners in the congregation meet their minister in a state wherein +they are capable of a saving change, capable of being turned, through +God’s blessing on the ministrations and labors of their pastor, from the +power of Satan unto God; and being brought out of a state of guilt, +condemnation and wrath, to a state of peace and favor with God, to the +enjoyment<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> of the privileges of his children, and a title to their eternal +inheritance. And saints now meet their minister with great remains of +corruption, and sometimes under great spiritual difficulties and +affliction: and therefore are yet the proper subjects of means of an happy +alteration of their state, consisting in a greater freedom from these +things, which they have reason to hope for in the way of an attendance on +ordinances, and of which God is pleased commonly to make his ministers the +instruments. And ministers and their people now meet in order to the +bringing to pass such happy changes; they are the great benefits sought in +their solemn meetings in this world.</p> + +<p>But when they shall meet together at the day of judgment, it will be far +otherwise. They will not then meet in order to the use of means for the +bringing to effect any such changes; for they will all meet in an +unchangeable state. Sinners will be in an unchangeable state: they who +then shall be under the guilt and power of sin, and have the wrath of God +abiding on them, shall be beyond all remedy or possibility of change, and +shall meet their ministers without any hopes of relief or remedy, or +getting any good by their means. And as for the saints, they will be +already perfectly delivered from all their before remaining corruption, +temptation, and calamities of every kind, and set forever out of their +reach; and no deliverance, no happy alteration, will remain to be +accomplished in the way of the use of means of grace, under the +administrations of ministers. It will then be pronounced, “He that is +unjust, let him be unjust still; and he that is filthy, let him be filthy +still; and he that is righteous, let him be righteous still; and he that +is holy, let him be holy still.”</p> + +<p>(2) Then they shall meet together in a state of clear, certain and +infallible light.</p> + +<p>Ministers are set as guides and teachers, and are represented in Scripture +as lights set up in the churches; and in the present state meet their +people from time to time in order to instruct<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> and enlighten them, to +correct their mistakes, and to be a voice behind them, when they turn +aside to the right hand or to the left, saying, “This is the way, walk in +it;” to evince and confirm the truth by exhibiting the proper evidences of +it, and to refute errors and corrupt opinions, to convince the erroneous +and establish the doubting. But when Christ shall come to judgment, every +error and false opinion shall be detected; all deceit and illusion shall +vanish away before the light of that day, as the darkness of the night +vanishes at the appearance of the rising sun; and every doctrine of the +word of God shall then appear in full evidence, and none shall remain +unconvinced; all shall know the truth with the greatest certainty, and +there shall be no mistakes to rectify.</p> + +<p>Now ministers and their people may disagree in their judgments concerning +some matters of religion, and may sometimes meet to confer together +concerning those things wherein they differ, and to hear the reasons that +may be offered on one side and the other; and all may be ineffectual as to +any conviction of the truth: they may meet and part again, no more agreed +than before; and that side which was in the wrong may remain so still; +sometimes the meetings of ministers with their people in such a case of +disagreeing sentiments are attended with unhappy debate and controversy, +managed with much prejudice and want of candor; not tending to light and +conviction, but rather to confirm and increase darkness, and establish +opposition to the truth and alienation of affection one from another. But +when they shall hereafter meet together, at the day of judgment, before +the tribunal of the great Judge, the mind and will of Christ will be made +known; and there shall no longer be any debate or difference of opinions; +the evidence of the truth shall appear beyond all dispute, and all +controversies shall be finally and forever decided.</p> + +<p>Now ministers meet their people in order to enlighten and awaken the +consciences of sinners: setting before them the great<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> evil and danger of +sin, the strictness of God’s law, their own wickedness of heart and +practice, the great guilt they are under, the wrath that abides upon them, +and their impotence, blindness, poverty, and helpless and undone +condition: but all is often in vain; they remain still, notwithstanding +all their ministers can say, stupid and unawakened, and their consciences +unconvinced. But it will not be so at their last meeting at the day of +judgment; sinners, when they shall meet their minister before their great +Judge, will not meet him with a stupid conscience: they will then be fully +convinced of the truth of those things which they formerly heard from him, +concerning the greatness and terrible majesty of God, his holiness, and +hatred of sin, and his awful justice in punishing it, the strictness of +his law, and the dreadfulness and truth of his threatenings, and their own +unspeakable guilt and misery: and they shall never more be insensible of +these things: the eyes of conscience will now be fully enlightened, and +never shall be blinded again: the mouth of conscience shall now be opened, +and never shall be shut any more.</p> + +<p>Now ministers meet with their people, in public and private, in order to +enlighten them concerning the state of their souls; to open and apply the +rules of God’s word to them, in order to their searching their own hearts, + +and discerning the state that they are in. But now ministers have no +infallible discerning of the state of the souls of their own people; and +the most skilful of them are liable to mistakes, and often are mistaken in +things of this nature. Nor are the people able certainly to know the state +of their minister, or one another’s state; very often those pass among +them for saints, and it may be eminent saints, that are grand hypocrites; +and on the other hand, those are sometimes censured, or hardly received +into their charity, that are indeed some of God’s jewels. And nothing is +more common than for men to be mistaken concerning their own state: many +that are abominable to God, and the children of his wrath, think highly<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span> +of themselves, as his precious saints and dear children. Yea, there is +reason to think that often some that are most bold in their confidence of +their safe and happy state, and think themselves not only true saints, but +the most eminent saints in the congregation, are in a peculiar manner a +smoke in God’s nose. And thus it undoubtedly often is in those +congregations where the word of God is most faithfully dispensed, +notwithstanding all that ministers can say in their clearest explications +and most searching applications of the doctrines and rules of God’s word +to the souls of their hearers, in their meetings one with another. But in +the day of judgment they shall have another sort of meeting; then the +secrets of every heart shall be made manifest, and every man’s state shall +be perfectly known: 1 Cor. iv. 5, “Therefore, judge nothing before the +time, until the Lord come, who will both bring to light the hidden things +of darkness, and will make manifest the counsels of the hearts: and then +shall every man have praise of God.” Then none shall be deceived +concerning his own state, nor shall be any more in doubt about it. There +shall be an eternal end to all the ill conceit and vain hopes of deluded +hypocrites, and all the doubts and fears of sincere Christians. And then +shall all know the state of one another’s souls: the people shall know +whether their minister has been sincere and faithful, and the ministers +shall know the state of every one of their people, and to whom the word +and ordinances of God have been a savor of life unto life, and to whom a +savor of death unto death.</p> + +<p>Now in this present state it often happens that when ministers and people +meet together to debate and manage their ecclesiastical affairs, +especially in a state of controversy, they are ready to judge and censure +one another with regard to each other’s views and designs, and the +principles and ends that each is influenced by; and are greatly mistaken +in their judgment, and wrong one another with regard to each other’s views +and designs and the principles and ends that each is influenced by, and +are greatly<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span> mistaken in their judgment, and wrong one another in their +censures. But at that future meeting, things will be set in a true and +perfect light, and the principles and aims that every one has acted from +shall be certainly known; and there will be an end to all errors of this +kind, and all unrighteous censures.</p> + +<p>(3) In this world, ministers and their people often meet together to hear +of and wait upon an unseen Lord; but at the day of judgment they shall +meet in his most immediate and visible presence.</p> + +<p>Ministers, who now often meet their people to preach to ’em the King +eternal, immortal, and invisible, to convince ’em that there is a God, and +declare to ’em what manner of being he is, and to convince ’em that he +governs and will judge the world, and that there is a future state of +rewards and punishments, and to preach to ’em a Christ in heaven and at +the right hand of God in an unseen world, shall then meet their people in +the most immediate sensible presence of this great God, Saviour and Judge, +appearing in the most plain, visible and open manner, with great glory, +with all his holy angels, before them and the whole world. They shall not +meet them to hear about an absent Christ, an unseen Lord and future Judge; +but to appear before that Judge, and as being set together in the presence +of that supreme Lord, in his immense glory and awful majesty, whom they +have heard so often of in their meetings together on earth.</p> + +<p>(4) The meeting, at the last day, of ministers, and the people that have +been under their care, will not be attended by any one with a careless, +heedless heart.</p> + +<p>With such an heart are their meetings often attended in this world by many +persons, having little regard to him whom they pretend unitedly to adore +in the solemn duties of his public worship, taking little heed to their +own thoughts or frame of their minds, not attending to the business they +are engaged in, or considering the end for which they are come together. +But<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> the meeting at that great day will be very different: there will not +be one careless heart, no sleeping, no wandering of mind from the great +concern of the meeting, no inattentiveness to the business of the day, no +regardlessness of the presence they are in, or of those great things which +they shall hear from Christ at that meeting, or that they formerly heard +from him and of him by their ministers, in their meeting in a state of +trial, or which they shall now hear their ministers declaring concerning +them before their judge.</p> + +<p>Having observed these things concerning the manner and circumstances of +this future meeting of ministers and the people that have been under their +care, before the tribunal of Christ at the day of judgment, I now proceed,</p> + +<p>II. To observe to what purposes they shall then meet.</p> + +<p>1. To give an account, before the great Judge, of their behavior one to +another in the relation they stood in to each other in this world.</p> + +<p>Ministers are sent forth by Christ to their people on his business, are +his servants and messengers; and, when they have finished their service, +they must return to their master to give him an account of what they have +done, and of the entertainment they have had in performing their ministry. +Thus we find, in Luke xiv. 16-21, that when the servant who was sent forth +to call the guests to the great supper had done his errand, and finished +his appointed service, he returned to his master, and gave him an account +of what he had done, and of the entertainment he had received. And when +the master, being angry, sent his servant to others, he returns again, and +gives his master an account of his conduct and success. So we read, in +Heb. xiii. 17, of ministers being rulers in the house of God, “that watch +for souls, as those that must give account.” And we see by the +forementioned Luke xiv., that ministers must give an account to their +master, not only of their own behavior in the discharge of their office, +but also of their people’s reception<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> of them, and of the treatment they +have met with among them.</p> + +<p>And therefore, as they will be called to give an account of both, they +shall give an account at the great day of accounts in the presence of +their people; they and their people being both present before their Judge.</p> + +<p>Faithful ministers will then give an account with joy, concerning those +who have received them well and made a good improvement of their ministry; +and these will be given ’em, at that day, as their crown of rejoicing. +And, at the same time, they will give an account of the ill treatment of +such as have not well received them and their messages from Christ: they +will meet these, not as they used to do in this world, to counsel and warn +them, but to bear witness against them, and as their judges and assessors +with Christ, to condemn them. And on the other hand, the people will, at +that day, rise up in judgment against wicked and unfaithful ministers who +have sought their own temporal interest more than the good of the souls of +their flock.</p> + +<p>2. At that time ministers, and the people who have been under their care, +shall meet together before Christ, that he may judge between them, as to +any controversies which have subsisted between them in this world.</p> + +<p>So it very often comes to pass in this evil world, that great differences +and controversies arise between ministers and the people that are under +their pastoral care. Though they are under the greatest obligations to +live in peace, above persons in almost any relation whatever; and although +contests and dissensions between persons so related are the most unhappy +and terrible in their consequences, on many accounts, of any sort of +contentions; yet how frequent have such contentions been! Sometimes a +people contest with their ministers about their doctrine, sometimes about +their administrations and conduct, and sometimes about their maintenance; +and sometimes<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> such contests continue a long time; and sometimes they are +decided in this world according to the prevailing interest of one party or +the other, rather than by the word of God and the reason of things; and +sometimes such controversies never have any proper determination in this +world.</p> + +<p>But at the day of judgment there will be a full, perfect and everlasting +decision of them. The infallible Judge, the infinite fountain of light, +truth and justice, will judge between the contending parties, and will +declare what is the truth, who is in the right, and what is agreeable to +his mind and will. And in order hereto the parties must stand together +before him at the last day; which will be the great day of finishing and +determining all controversies, rectifying all mistakes and abolishing all +unrighteous judgments, errors and confusions, which have before subsisted +in the world of mankind.</p> + +<p>3. Ministers, and the people that have been under their care, must meet +together at that time to receive an eternal sentence and retribution from +the judge, in the presence of each other, according to their behavior in +the relation they stood in one to another in the present state.</p> + +<p>The Judge will not only declare justice, but he will do justice between +ministers and their people. He will declare what is right between them, +approving him that has been just and faithful, and condemning the unjust; +and perfect truth and equity shall take place in the sentence which he +passes, in the rewards he bestows and the punishments which he inflicts. +There shall be a glorious reward to faithful ministers: to those who have +been successful: Dan. xii. 3, “And they that be wise shall shine as the +brightness of the firmament; and they that turn many to righteousness as +the stars forever and ever;” and also to those who have been faithful, and +yet not successful: Isa. xlix. 4, “Then I said, I have labored in vain, I +have spent my strength for nought: yet surely my judgment is with the +Lord, and my reward with my God.” And those who<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> have well received and +entertained them shall be gloriously rewarded: Matt. x. 40, 41, “He that +receiveth you receiveth me, and he that receiveth me receiveth him that +sent me. He that receiveth a prophet in the name of a prophet shall +receive a prophet’s reward; and he that receiveth a righteous man in the +name of a righteous man shall receive a righteous man’s reward.” Such +people, and their faithful ministers, shall be each other’s crown of +rejoicing: 1 Thess. ii. 19, 20, “For what is our hope, or joy, or crown of +rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his +coming? For ye are our glory and joy.” And in the text, <i>We are your +rejoicing, as ye also are ours, in the day of the Lord Jesus</i>. But they +that evil entreat Christ’s faithful ministers, especially in that wherein +they are faithful, shall be severely punished: Matt. x. 14, 15, “And +whosoever shall not receive you, nor hear your words, when ye depart out +of that house or city, shake off the dust of your feet. Verily I say unto +you, It shall be more tolerable for the sinners of Sodom and Gomorrah in +the day of judgment, than for that city.” Deut. xxxiii. 8-11, “And of Levi +he said, Let thy Urim and thy Thummim be with thy holy one.... They shall +teach Jacob thy judgments, and Israel thy law.... Bless, Lord, his +substance, and accept the work of his hands: smite through the loins of +them that rise against him, and of them that hate him, that they rise not +again.” On the other hand, those ministers who are found to have been +unfaithful shall have a most terrible punishment. See Ezek. xxxiii. 6; +Matt. xxiii. 1-33.</p> + +<p>Thus justice shall be administered at the great day to ministers and their +people. And to that end they shall meet together, that they may not only +receive justice to themselves, but see justice done to the other party: +for this is the end of that great day, to reveal or declare the righteous +judgment of God, Rom. ii. 5. Ministers shall have justice done them, and +they shall see justice done to their people: and the people<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> shall receive +justice and see justice done to their minister. And so all things will be +adjusted and settled forever between them; every one being sentenced and +recompensed according to his works, either in receiving and wearing a +crown of eternal joy and glory, or in suffering everlasting shame and +pain.</p> + +<p>I come now to the next thing proposed, viz.,</p> + +<p>III. To give some reasons why we may suppose God has so ordered it, that +ministers, and the people that have been under their care, shall meet +together at the day of judgment, in such a manner and for such purposes.</p> + +<p>There are two things which I would now observe:</p> + +<p>1. The mutual concerns of ministers and their people are of the greatest +importance.</p> + +<p>The Scripture declares, that God will bring every work into judgment with +every secret thing, whether it be good or whether it be evil. ’Tis fit +that all the concerns and all the behavior of mankind, both public and +private, should be brought at last before God’s tribunal, and finally +determined by an infallible Judge: but it is especially requisite that it +should be thus, as to affairs of very great importance.</p> + +<p>Now the mutual concerns of a Christian minister and his church and +congregation are of the vastest importance: in many respects, of much +greater moment than the temporal concerns of the greatest earthly monarchs +and their kingdoms or empires. It is of vast consequence how ministers +discharge their office, and conduct themselves towards their people in the +work of the ministry, and in affairs appertaining to it. ’Tis also a +matter of vast importance, how a people receive and entertain a faithful +minister of Christ, and what improvement they make of his ministry. These +things have a more immediate and direct respect to the great and last end +for which man was made, and the eternal welfare of mankind, than any of +the temporal concerns of men, whether public or private.<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> And therefore +’tis especially fit that these affairs should be brought into judgment and +openly determined and settled in truth and righteousness; and that to this +end, ministers and their people should meet together before the omniscient +and infallible Judge.</p> + +<p>2. The mutual concerns of ministers and their people have a special +relation to the main things appertaining to the day of judgment.</p> + +<p>They have a special relation to that great and divine person who will then +appear as Judge. Ministers are his messengers, sent forth by him; and, in +their office and administrations among their people, represent his person, +stand in his stead, as those that are sent to declare his mind, to do his +work and to speak and act in his name. And therefore ’tis especially fit +that they should return to him, to give an account of their work and +success. The king is judge of all his subjects, they are all accountable +to him. But it is more especially requisite that the king’s ministers, who +are especially intrusted with the administrations of his kingdom, and that +are sent forth on some special negotiation, should return to him, to give +an account of themselves, and their discharge of their trust, and the +reception they have met with.</p> + +<p>Ministers are not only messengers of the person who at the last day will +appear as Judge, but the errand they are sent upon, and the affairs they +have committed to them as his ministers, do most immediately concern his +honor and the interest of his kingdom. The work they are sent upon is to +promote the designs of his administration and government; and therefore +their business with their people has a near relation to the day of +judgment; for the great end of that day is completely to settle and +establish the affairs of his kingdom, to adjust all things that pertain to +it, that every thing that is opposite to the interests of his kingdom may +be removed, and that every thing which contributes to the completeness +and<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> glory of it may be perfected and confirmed, that this great King may +receive his due honor and glory.</p> + +<p>Again, the mutual concerns of ministers and their people have a direct +relation to the concerns of the day of judgment, as the business of +ministers with their people is to promote the eternal salvation of the +souls of men and their escape from eternal damnation; and the day of +judgment is the day appointed for that end, openly to decide and settle +men’s eternal state, to fix some in a state of eternal salvation and to +bring their salvation to its utmost consummation, and to fix others in a +state of everlasting damnation and most perfect misery. The mutual +concerns of ministers and people have a most direct relation to the day of +judgment, as the very design of the work of the ministry is the people’s +preparation for that day. Ministers are sent to warn them of the approach +of that day, to forewarn them of the dreadful sentence then to be +pronounced on the wicked, and declare to them the blessed sentence then to +be pronounced on the righteous, and to use means with them that they may +escape the wrath which is then to come on the ungodly, and obtain the +reward then to be bestowed on the saints.</p> + +<p>And as the mutual concerns of ministers and their people have so near and +direct a relation to that day, it is especially fit that those concerns +should be brought into that day, and there settled and issued; and that in +order to this, ministers and their people should meet and appear together +before the great Judge at that day.</p> + +<p> </p> +<p class="center">APPLICATION</p> + +<p>The improvement I would make of the things which have been observed, is to +lead the people here present who have been under my pastoral care to some +reflections, and give them some advice suitable to our present +circumstances; relating to<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> what has been lately done in order to our +being separated, as to the relation we have heretofore stood in one to +another; but expecting to meet each other before the great tribunal at the +day of judgment.</p> + +<p>The deep and serious consideration of that our future most solemn meeting +is certainly most suitable at such a time as this; there having so lately +been that done, which, in all probability, will (as to the relation we +have heretofore stood in) be followed with an everlasting separation.</p> + +<p>How often have we met together in the house of God in this relation! How +often have I spoke to you, instructed, counselled, warned, directed and +fed you, and administered ordinances among you, as the people which were +committed to my care, and whose precious souls I had the charge of! But in +all probability this never will be again.<a href="#note135">°</a></p> + +<p>The prophet Jeremiah (chap. xxv. 3), puts the people in mind how long he +had labored among them in the work of the ministry: “From the thirteenth +year of Josiah the son of Amon king of Judah, even unto this day, that is +the three and twentieth year, the word of the Lord came unto me, and I +have spoken unto you, rising early and speaking.” I am not about to +compare myself with the prophet Jeremiah; but in this respect I can say as +he did, that “I have spoken the word of God to you unto the three and +twentieth year, rising early and speaking.” It was three and twenty years, +the 15th day of last February, since I have labored in the work of the +ministry, in the relation of a pastor to this church and congregation. And +though my strength has been weakness, having always labored under great +infirmity of body, besides my insufficiency for so great a charge in other +respects, yet I have not spared my feeble strength, but have exerted it +for the good of your souls. I can appeal to you as the apostle does to his +bearers, Gal. iv. 13, “Ye know how through infirmity of the flesh I +preached the gospel unto you.” I have spent the prime<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span> of my life and +strength in labors for your eternal welfare. You are my witnesses, that +what strength I have had I have not neglected in idleness, nor laid out in +prosecuting worldly schemes and managing temporal affairs, for the +advancement of my outward estate, and aggrandizing myself and family; but +have given myself wholly to the work of the ministry, laboring in it night +and day, rising early and applying myself to this great business to which +Christ appointed me. I have found the work of the ministry among you to be +a great work indeed, a work of exceeding care, labor and difficulty: many +have been the heavy burdens that I have borne in it, which my strength has +been very unequal to. God called me to bear these burdens; and I bless his +name, that he has so supported me as to keep me from sinking under them, +and that his power herein has been manifested in my weakness; so that +although I have often been troubled on every side, yet I have not been +distressed; perplexed, but not in despair; cast down, but not destroyed.</p> + +<p>But now I have reason to think my work is finished which I had to do as +your minister: you have publicly rejected me, and my opportunities cease.</p> + +<p>How highly therefore does it now become us to consider of that time when +we must meet one another before the chief Shepherd! When I must give an +account of my stewardship, of the service I have done for, and the +reception and treatment I have had among, the people he sent me to: and +you must give an account of your own conduct towards me, and the +improvement you have made of these three and twenty years of my ministry. +For then both you and I must appear together, and we both must give an +account, in order to an infallible, righteous and eternal sentence to be +passed upon us by him who will judge us with respect to all that we have +said or done in our meeting here, all our conduct one towards another, in +the house of God and elsewhere, on Sabbath days and<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> on other days; who +will try our hearts and manifest our thoughts, and the principles and +frames of our minds, will judge us with respect to all the controversies +which have subsisted between us, with the strictest impartiality, and will +examine our treatment of each other in those controversies. There is +nothing covered that shall not be revealed, nor hid which shall not be +known; all will be examined in the searching, penetrating light of God’s +omniscience and glory, and by him whose eyes are as a flame of fire; and +truth and right shall be made plainly to appear, being stripped of every +veil; and all error, falsehood, unrighteousness and injury shall be laid +open, stripped of every disguise; every specious pretence, every cavil and +all false reasoning shall vanish in a moment, as not being able to bear +the light of that day. And then our hearts will be turned inside out, and +the secrets of them will be made more plainly to appear than our outward +actions do now. Then it shall appear what the ends are which we have aimed +at, what have been the governing principles which we have acted from, and +what have been the dispositions we have exercised in our ecclesiastical +disputes and contests. Then it will appear whether I acted uprightly, and +from a truly conscientious, careful regard to my duty to my great Lord and +Master, in some former ecclesiastical controversies, which have been +attended with exceeding unhappy circumstances and consequences: it will +appear whether there was any just cause for the resentment which was +manifested on those occasions. And then our late grand controversy, +concerning the qualifications necessary for admission to the privileges of +members in complete standing in the visible church of Christ, will be +examined and judged in all its parts and circumstances, and the whole set +forth in a clear, certain and perfect light. Then it will appear whether +the doctrine which I have preached and published concerning this matter be +Christ’s own doctrine, whether he will not own it as one of the precious +truths which<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span> have proceeded from his own mouth, and vindicate and honor +as such before the whole universe. Then it will appear what is meant by +“the man that comes without the wedding garment”; for that is the day +spoken of, Matt. xxii. 13, wherein such an one shall be bound hand and +foot, and cast into outer darkness, where shall be weeping and gnashing of +teeth. And then it will appear whether, in declaring this doctrine, and +acting agreeable to it, and in my general conduct in the affair, I have +been influenced from any regard to my own temporal interest or honor, or +desire to appear wiser than others; or have acted from any sinister, +secular views whatsoever; and whether what I have done has not been from a +careful, strict and tender regard to the will of my Lord and Master, and +because I dare not offend him, being satisfied what his will was, after a +long, diligent, impartial and prayerful inquiry; having this constantly in +view and prospect to engage me to great solicitude not rashly to determine +truth to be on this side of the question, where I am now persuaded it is, +that such a determination would not be for my temporal interest, but every +way against it, bringing a long series of extreme difficulties and +plunging me into an abyss of trouble and sorrow. And then it will appear +whether my people have done their duty to their pastor with respect to +this matter; whether they have shown a right temper and spirit on this +occasion; whether they have done me justice in hearing, attending to and +considering what I had to say in evidence of what I believed and taught as +part of the counsel of God; whether I have been treated with that +impartiality, candor and regard which the just Judge esteemed due; and +whether, in the many steps which have been taken and the many things that +have been said and done in the course of this controversy, righteousness +and charity and Christian decorum have been maintained; or, if otherwise, +to how great a degree these things have been violated. Then every step of +the conduct of each of us in this affair, from first<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> to last, and the +spirit we have exercised in all shall be examined and manifested, and our +own consciences shall speak plain and loud, and each of us shall be +convinced, and the world shall know; and never shall there be any more +mistake, misrepresentation or misapprehension of the affair to eternity.</p> + +<p>This controversy is now probably brought to an issue between you and me as +to this world; it has issued in the event of the week before last: but it +must have another decision at that great day, which certainly will come, +when you and I shall meet together before the great judgment seat: and +therefore I leave it to that time, and shall say no more about it at +present.</p> + +<p>But I would now proceed to address myself particularly to several sorts of +persons.</p> + +<p>I. To those who are professors of godliness amongst us.</p> + +<p>I would now call you to a serious consideration of that great day wherein +you must meet him who has heretofore been your pastor, before the Judge +whose eyes are as a flame of fire.</p> + +<p>I have endeavored, according to my best ability, to search the word of +God, with regard to the distinguishing notes of true piety, those by which +persons might best discover their state, and most surely and clearly judge +of themselves. And these rules and marks I have from time to time applied +to you in the preaching of the word to the utmost of my skill, and in the +most plain and searching manner that I have been able, in order to the +detecting the deceived hypocrite and establishing the hopes and comforts +of the sincere. And yet ’tis to be feared, that after all that I have +done, I now leave some of you in a deceived, deluded state; for ’tis not +to be supposed that among several hundred professors, none are deceived.</p> + +<p>Henceforward I am like to have no more opportunity to take the care and +charge of your souls, to examine and search them. But still I entreat you +to remember and consider the rules which I have often laid down to you +during my ministry,<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> with a solemn regard to the future day when you and I +must meet together before our Judge; when the uses of examination you have +heard from me must be rehearsed again before you, and those rules of trial +must be tried, and it will appear whether they have been good or not; and +it will also appear whether you have impartially heard them, and tried +yourselves by them; and the Judge himself, who is infallible, will try +both you and me: and after this none will be deceived concerning the state +of their souls.</p> + +<p>I have often put you in mind that, whatever your pretences to experiences, +discoveries, comforts and joys have been, at that day every one will be +judged according to his works; and then you will find it so.</p> + +<p>May you have a minister of greater knowledge of the word of God and better +acquaintance with soul cases, and of greater skill in applying himself to +souls, whose discourses may be more searching and convincing; that such of +you as have held fast deceit under my preaching may have your eyes opened +by his; that you may be undeceived before that great day.</p> + +<p>What means and helps for instruction and self-examination you may +hereafter have is uncertain; but one thing is certain, that the time is +short, your opportunity for rectifying mistakes in so important a concern +will soon come to an end. We live in a world of great changes. There is +now a great change come to pass; you have withdrawn yourselves from my +ministry under which you have continued for so many years: but the time is +coming, and will soon come, when you will pass out of time into eternity; +and so will pass from under all means of grace whatsoever.</p> + +<p>The greater part of you who are professors of godliness have (to use the +phrase of the apostle) “acknowledged me in part”: you have heretofore +acknowledged me to be your spiritual father, the instrument of the +greatest good to you that ever is or can be obtained by any of the +children of men. Consider of that<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> day when you and I shall meet before +our Judge, when it shall be examined whether you have had from me the +treatment which is due to spiritual children, and whether you have treated +me as you ought to have treated a spiritual father. As the relation of a +natural parent brings great obligations on children in the sight of God; +so much more, in many respects, does the relation of a spiritual father +bring great obligations on such whose conversation and eternal salvation +they suppose God has made them the instrument of: 1 Cor. iv. 15. “For +though you have ten thousand instructors in Christ, yet have ye not many +fathers: for in Christ Jesus I have begotten you through the gospel.”</p> + +<p>II. Now I am taking my leave of this people I would apply myself to such +among them as I leave in a Christless, graceless condition; and would call +on such seriously to consider of that solemn day when they and I must meet +before the Judge of the world.</p> + +<p>My parting with you is in some respects in a peculiar manner a melancholy +parting; inasmuch as I leave you in most melancholy circumstances; because +I leave you in the gall of bitterness and bond of iniquity, having the +wrath of God abiding on you, and remaining under condemnation to +everlasting misery and destruction. Seeing I must leave you, it would have +been a comfortable and happy circumstance of our parting if I had left you +in Christ, safe and blessed in that sure refuge and glorious rest of the +saints. But it is otherwise. I leave you far off, aliens and strangers, +wretched subjects and captives of sin and Satan and prisoners of +vindictive justice; without Christ and without God in the world.</p> + +<p>Your consciences bear me witness, that while I had opportunity, I have not +ceased to warn you and set before you your danger. I have studied to +represent the misery and necessity of your circumstances in the clearest +manner possible. I have tried all ways that I could think of tending to +awaken your <span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span>consciences, and make you sensible of the necessity of your +improving your time, and being speedy in flying from the wrath to come and +thorough in the use of means for your escape and safety. I have diligently +endeavored to find out and use the most powerful motives to persuade you +to take care for your own welfare and salvation. I have not only +endeavored to awaken you, that you might be moved with fear, but I have +used my utmost endeavors to win you: I have sought out acceptable words, +that if possible I might prevail upon you to forsake sin, and turn to God, +and accept of Christ as your Saviour and Lord. I have spent my strength +very much in these things. But yet, with regard to you whom I am now +speaking to, I have not been successful: but have this day reason to +complain in those words, Jer. vi. 29: “The bellows are burnt, the lead is +consumed of the fire; the founder melteth in vain: for the wicked are not +plucked away.” ’Tis to be feared that all my labors, as to many of you, +have served no other purpose but to harden you; and that the word which I +have preached, instead of being a savor of life unto life, has been a +savor of death unto death. Though I shall not have any account to give for +the future of such as have openly and resolutely renounced my ministry, as +of a betrustment committed to me: yet remember you must give account for +yourselves of your care of your own souls, and your improvement of all +means past and future, through your whole lives. God only knows what will +become of your poor, perishing souls, what means you may hereafter enjoy, +or what disadvantages and temptations you may be under. May God in his +mercy grant that, however all past means have been unsuccessful, you may +have future means which may have a new effect; and that the word of God, +as it shall be hereafter dispensed to you, may prove as the fire and the +hammer that breaketh the rock in pieces. However, let me now at parting +exhort and beseech you not wholly to forget the warnings you have had +while under my ministry. When<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> you and I shall meet at the day of +judgment, then you will remember ’em: the sight of me, your former +minister, on that occasion, will soon revive ’em in your memory; and that +in a very affecting manner. O don’t let that be the first time that they +are so revived.</p> + +<p>You and I are now parting one from another as to this world; let us labor +that we mayn’t be parted after our meeting at the last day. If I have been +your faithful pastor (which will that day appear, whether I have or no), +then I shall be acquitted, and shall ascend with Christ. O do your part, +that in such a case it may not be so, that you should be forced eternally +to part from me and all that have been faithful in Christ Jesus. This is a +sorrowful parting that now is between you and me, but that would be a more +sorrowful parting to you than this. This you may perhaps bear without +being much affected with it, if you are not glad of it; but such a parting +in that day will most deeply, sensibly and dreadfully affect you.</p> + +<p>III. I would address myself to those who are under some awakenings.</p> + +<p>Blessed be God that there are some such, and that (although I have reason +to fear I leave multitudes in this large congregation in a Christless +state) yet I do not leave them all in total stupidity and carelessness +about their souls. Some of you that I have reason to hope are under some +awakenings, have acquainted me with your circumstances; which has a +tendency to cause me, now I am leaving you, to take my leave of you with +peculiar concern for you. What will be the issue of your present exercise +of mind I know not: but it will be known at that day, when you and I shall +meet before the judgment seat of Christ. Therefore now be much in +consideration of that day.</p> + +<p>Now I am parting with this flock, I would once more press upon you the +counsels I have heretofore given, to take heed of being slighty in so +great a concern, to be thorough and in good<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span> earnest in the affair, and to +beware of backsliding, to hold on and hold out to the end. And cry +mightily to God, that these great changes that pass over this church and +congregation don’t prove your overthrow. There is great temptation in +them; and the devil will undoubtedly seek to make his advantage of them, +if possible to cause your present convictions and endeavors to be +abortive. You had need to double your diligence, and watch and pray, lest +you be overcome by temptation.</p> + +<p>Whoever may hereafter stand related to you as your spiritual guide, my +desire and prayer is, that the great Shepherd of the sheep would have a +special respect to you, and be your guide (for there is none teacheth like +him), and that he who is the infinite fountain of light would “open your +eyes, and turn you from darkness unto light, and from the power of Satan +unto God; that you may receive forgiveness of sins, and inheritance among +them that are sanctified, through faith that is in Christ;” that so, in +that great day, when I shall meet you again before your Judge and mine, we +may meet in joyful and glorious circumstances, never to be separated any +more.</p> + +<p>IV. I would apply myself to the young people of the congregation.</p> + +<p>Since I have been settled in the work of the ministry in this place I have +ever had a peculiar concern for the souls of the young people, and a +desire that religion might flourish among them: and have especially +exerted myself in order to it; because I knew the special opportunity they +had beyond others, and that ordinarily those whom God intended mercy for, +were brought to fear and love him in their youth. And it has ever appeared +to me a peculiarly amiable thing, to see young people walking in the ways +of virtue and Christian piety, having their hearts purified and sweetened +with a principle of divine love. And it has appeared a thing exceeding +beautiful, and what would be much to the adorning and happiness of the +town, if the young people could be persuaded when they meet<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span> together, to +converse as Christians, and as the children of God; avoiding impurity, +levity and extravagance; keeping strictly to the rules of virtue, and +conversing together of the things of God and Christ and heaven. This is +what I have longed for: and it has been exceeding grievous to me when I +have heard of vice, vanity and disorder among our youth. And so far as I +know my own heart, it was from hence that I formerly led this church to +some measures for the suppressing of vice among our young people, which +gave so great offence, and by which I became so obnoxious.<a href="#note145">°</a> I have sought +the good, and not the hurt of our young people. I have desired their +truest honor and happiness, and not their reproach; knowing that true +virtue and religion tended not only to the glory and felicity of young +people in another world, but their greatest peace and prosperity, and +highest dignity and honor, in this world; and above all things to sweeten +and render pleasant and delightful even the days of youth.</p> + +<p>But whether I have loved you and sought your good more or less, yet God in +his providence now calling me to part with you, committing your souls to +him who once committed the pastoral care of them to me, nothing remains +but only (as I am now taking my leave of you) earnestly to beseech you, +from love to yourselves, if you have none to me, not to despise and forget +the warnings and counsels I have so often given you; remembering the day +when you and I must meet again before the great Judge of quick and dead; +when it will appear whether the things I have taught you were true, +whether the counsels I have given you were good, and whether I truly +sought your good, and whether you have well improved my endeavors.</p> + +<p>I have, from time to time, earnestly warned you against frolicking (as it +is called), and some other liberties commonly taken by young people in the +land. And whatever some may say in justification of such liberties and +customs, and may laugh at warnings against them, I now leave you my +parting<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span> testimony against such things; not doubting but God will approve +and confirm it in that day when we shall meet before him.<a href="#note146">°</a></p> + +<p>V. I would apply myself to the children of the congregation, the lambs of +this flock, who have been so long under my care.</p> + +<p>I have just now said that I have had a peculiar concern for the young +people; and in so saying I did not intend to exclude you. You are in +youth, and in the most early youth: and therefore I have been sensible +that if those that were young had a precious opportunity for their souls’ +good, you who are very young had, in many respects, a peculiarly precious +opportunity. And accordingly I have not neglected you: I have endeavored +to do the part of a faithful shepherd, in feeding the lambs as well as the +sheep. Christ did once commit the care of your souls to me as your +minister; and you know, dear children, how I have instructed you, and +warned you from time to time; you know how I have often called you +together for that end; and some of you, sometimes, have seemed to be +affected with what I have said to you. But I am afraid it has had no +saving effects as to many of you; but that you remain still in an +unconverted condition, without any real saving work wrought in your souls, +convincing you thoroughly of your sin and misery, causing you to see the +great evil of sin, and to mourn for it, and hate it above all things, and +giving you a sense of the excellency of the Lord Jesus Christ, bringing +you with all your hearts to cleave to him as your Saviour, weaning your +hearts from the world, and causing you to love God above all, and to +delight in holiness more than in all the pleasant things of this earth; +and so that I now leave you in a miserable condition, having no interest +in Christ, and so under the awful displeasure and anger of God, and in +danger of going down to the pit of eternal misery.</p> + +<p>But now I must bid you farewell: I must leave you in the hands of God; I +can do no more for you than to pray for you. Only I desire you not to +forget, but often think of the counsels<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> and warnings I have given you, +and the endeavors I have used, that your souls might be saved from +everlasting destruction.</p> + +<p>Dear children, I leave you in an evil world, that is full of snares and +temptations. God only knows what will become of you. This the Scripture +hath told us, that there are but few saved; and we have abundant +confirmation of it from what we see. This we see, that children die as +well as others: multitudes die before they grow up; and of those that grow +up, comparatively few ever give good evidence of saving conversion to God. +I pray God to pity you, and take care of you, and provide for you the best +means for the good of your souls; and that God himself would undertake for +you to be your heavenly Father and the mighty Redeemer of your immortal +souls. Do not neglect to pray for yourselves: take heed you ben’t of the +number of those who cast off fear and restrain prayer before God. +Constantly pray to God in secret; and often remember that great day when +you must appear before the judgment seat of Christ, and meet your minister +there, who has so often counselled and warned you.</p> + +<p>I conclude with a few words of advice to all in general, in some +particulars, which are of great importance in order to the welfare and +prosperity of this church and congregation.</p> + +<p>1. One thing that greatly concerns you, as you would be a happy people, is +the maintaining of family order.</p> + +<p>We have had great disputes how the church ought to be regulated; and +indeed the subject of these disputes was of great importance: but the due +regulation of your families is of no less, and, in some respects, of much +greater importance. Every Christian family ought to be as it were a little +church, consecrated to Christ, and wholly influenced and governed by his +rules. And family education and order are some of the chief of the means +of grace. If these fail, all other means are like to prove ineffectual. If +these are duly maintained, all the means of grace will be like to prosper +and be successful.</p> + +<p><span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span>Let me now, therefore, once more, before I finally cease to speak to this +congregation, repeat and earnestly press the counsel which I have often +urged on heads of families here, while I was their pastor, to great +painfulness in teaching, warning and directing their children; bringing +them up in the nurture and admonition of the Lord; beginning early, where +there is yet opportunity, and maintaining a constant diligence in labors +of this kind; remembering that, as you would not have all your +instructions and counsels ineffectual, there must be government as well as +instructions, which must be maintained with an even hand and steady +resolution, as a guard to the religion and morals of the family and the +support of its good order. Take heed that it be not with any of you as +with Eli of old, who reproved his children but restrained them not; and +that, by this means, you don’t bring the like curse on your families as he +did on his.</p> + +<p>And let children obey their parents, and yield to their instructions, and +submit to their orders, as they would inherit a blessing and not a curse. +For we have reason to think, from many things in the word of God, that +nothing has a greater tendency to bring a curse on persons in this world, +and on all their temporal concerns, than an undutiful, unsubmissive, +disorderly behavior in children towards their parents.</p> + +<p>2. As you would seek the future prosperity of this society, it is of vast +importance that you should avoid contention.</p> + +<p>A contentious people will be a miserable people. The contentions which +have been among you, since I first became your pastor, have been one of +the greatest burdens I have labored under in the course of my ministry: +not only the contentions you have had with me, but those which you have +had one with another about your lands and other concerns: because I knew +that contention, heat of spirit, evil speaking, and things of the like +nature, were directly contrary to the spirit of Christianity, and did, in +a peculiar manner, tend to drive away God’s Spirit<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span> from a people and to +render all means of grace ineffectual, as well as to destroy a people’s +outward comfort and welfare.</p> + +<p>Let me therefore earnestly exhort you, as you would seek your own future +good hereafter, to watch against a contentious spirit.<a href="#note149">°</a> If you would see +good days, seek peace, and ensue it, 1 Pet. iii. 10, 11. Let the +contention which has lately been about the terms of Christian communion, +as it has been the greatest of your contentions, so be the last of them. I +would, now I am preaching my farewell sermon, say to you, as the Apostle +to the Corinthians, 2 Cor. xiii. 11, 12: “Finally, brethren, farewell. Be +perfect, be of one mind, live in peace; and the God of love and peace +shall be with you.”</p> + +<p>And here I would particularly advise those that have adhered to me in the +late controversy, to watch over their spirits and avoid all bitterness +towards others. Your temptations are, in some respects, the greatest; +because what has been lately done is grievous to you. But however wrong +you may think others have done, maintain, with great diligence and +watchfulness, a Christian meekness and sedateness of spirit; and labor, in +this respect, to excel others who are of the contrary part. And this will +be the best victory: for “he that rules his spirit, is better than he that +takes a city.” Therefore let nothing be done through strife or vainglory. +Indulge no revengeful spirit in any wise; but watch and pray against it; +and, by all means in your power, seek the prosperity of the town: and +never think you behave yourselves as becomes Christians, but when you +sincerely, sensibly and fervently love all men, of whatever party or +opinion, and whether friendly or unkind, just or injurious, to you or your +friends, or to the cause and kingdom of Christ.</p> + +<p>3. Another thing that vastly concerns the future prosperity of this town, +is, that you should watch against the encroachments of error; and +particularly Arminianism and doctrines of like tendency.</p> + +<p><span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span>You were, many of you, as I well remember, much alarmed with the +apprehension of the danger of the prevailing of these corrupt principles +near sixteen years ago. But the danger then was small in comparison of +what appears now. These doctrines at this day are much more prevalent than +they were then: the progress they have made in the land, within this seven +years, seems to have been vastly greater than at any time in the like +space before: and they are still prevailing and creeping into almost all +parts of the land, threatening the utter ruin of the credit of those +doctrines which are the peculiar glory of the gospel, and the interests of +vital piety. And I have of late perceived some things among yourselves +that show that you are far from being out of danger, but on the contrary +remarkably exposed. The older people may perhaps think themselves +sufficiently fortified against infection; but it is fit that all should +beware of self-confidence and carnal security, and should remember those +needful warnings of sacred writ, “Be not high-minded, but fear;” and “let +him that stands, take heed lest he fall.” But let the case of the older +people be as it will, the rising generation are doubtless greatly exposed. +These principles are exceeding taking with corrupt nature, and are what +young people, at least such as have not their hearts established with +grace, are easily led away with.</p> + +<p>And if these principles should greatly prevail in this town, as they very +lately have done in another large town I could name, formerly greatly +noted for religion, and so for a long time, it will threaten the spiritual +and eternal ruin of this people in the present and future generations. +Therefore you have need of the greatest and most diligent care and +watchfulness with respect to this matter.</p> + +<p>4. Another thing which I would advise to, that you may hereafter be a +prosperous people, is, that you would give yourselves much to prayer.</p> + +<p>God is the fountain of all blessing and prosperity, and he will<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> be sought +to for his blessing. I would therefore advise you not only to be constant +in secret and family prayer, and in the public worship of God in his +house, but also often to assemble yourselves in private praying societies. +I would advise all such as are grieved for the afflictions of Joseph, and +sensibly affected with the calamities of this town, of whatever opinion +they be with relation to the subject of our late controversy, often to +meet together for prayer, and to cry to God for his mercy to themselves, +and mercy to this town, and mercy to Zion and the people of God in general +through the world.</p> + +<p>5. The last article of advice I would give (which doubtless does greatly +concern your prosperity), is, that you would take great care with regard +to the settlement of a minister, to see to it who, or what manner of +person he is that you settle; and particularly in these two respects:</p> + +<p>(1) That he be a man of thoroughly sound principles in the scheme of +doctrine which he maintains.</p> + +<p>This you will stand in the greatest need of, especially at such a day of +corruption as this is. And in order to obtain such a one, you had need to +exercise extraordinary care and prudence. I know the danger. I know the +manner of many young gentlemen of corrupt principles, their ways of +concealing themselves, the fair, specious disguises they are wont to put +on, by which they deceive others, to maintain their own credit, and get +themselves into others’ confidence and improvement, and secure and +establish their own interest, until they see a convenient opportunity to +begin more openly to broach and propagate their corrupt tenets.</p> + +<p>(2) Labor to obtain a man who has an established character, as a person of +serious religion and fervent piety.</p> + +<p>It is of vast importance that those who are settled in this work should be +men of true piety, at all times, and in all places; but more especially at +some times, and in some towns and churches. And this present time, which +is a time wherein religion<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span> is in danger, by so many corruptions in +doctrine and practice, is in a peculiar manner a day wherein such +ministers are necessary. Nothing else but sincere piety of heart is at all +to be depended on, at such a time as this, as a security to a young man, +just coming into the world, from the prevailing infection, or thoroughly +to engage him in proper and successful endeavors to withstand and oppose +the torrent of error and prejudice against the high, mysterious, +evangelical doctrines of the religion of Jesus Christ, and their genuine +effects in true experimental religion. And this place is a place that does +peculiarly need such a minister, for reasons obvious to all.</p> + +<p>If you should happen to settle a minister who knows nothing truly of +Christ and the way of salvation by him, nothing experimentally of the +nature of vital religion; alas, how will you be exposed as sheep without a +shepherd! Here is need of one in this place, who shall be eminently fit to +stand in the gap and make up the hedge, and who shall be as the chariots +of Israel and the horsemen thereof. You need one that shall stand as a +champion in the cause of truth and the power of godliness.</p> + +<p>Having briefly mentioned these important articles of advice, nothing +remains but that I now take my leave of you, and bid you all <i>farewell</i>; +wishing and praying for your best prosperity. I would now commend your +immortal souls to him, who formerly committed them to me, expecting the +day, when I must meet you again before him, who is the Judge of quick and +dead. I desire that I may never forget this people, who have been so long +my special charge, and that I may never cease fervently to pray for your +prosperity. May God bless you with a faithful pastor, one that is well +acquainted with his mind and will, thoroughly warning sinners, wisely and +skilfully searching professors, and conducting you in the way to eternal +blessedness. May you have truly a burning and shining light set up in this +candlestick; and may you, not only for a season, but during his whole +life, and that a long life, be willing to rejoice in his light.</p> + +<p><span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span>And let me be remembered in the prayers of all God’s people that are of a +calm spirit, and are peaceable and faithful in Israel, of whatever opinion +they may be with respect to terms of church communion.</p> + +<p>And let us all remember and never forget our future solemn meeting on that +great day of the Lord; the day of infallible decision and of the +everlasting and unalterable sentence. <span class="smcap">Amen.</span></p> + +<p><span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span></p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span></p> +<h2>NOTES</h2> + +<p> </p><p> </p> +<h3>GOD GLORIFIED IN MAN’S DEPENDENCE</h3> + +<p><a name="note1" id="note1"></a>1. <b>God Glorified.</b> The title-page of the original edition of this sermon, +the first work published by the author, reads as follows: “God Glorified +in the Work of Redemption by the Greatness of Man’s Dependance upon Him, +in the Whole of it. Preached on the Publick Lecture in Boston, July 8, +1731. And published at the Desire of several, Ministers and Others, in +Boston, who heard it. By Jonathan Edwards A.M. Pastor of the Church of +Christ in Northampton. Judges 7. 2.—Lest Israel vaunt themselves against +me, saying, mine own hand hath saved me. Boston: Printed by S. Kneeland, +and T. Green, for D. Henchman, at the Corner Shop on the South-side of the +Town-House. 1731.”</p> + +<p>The Public or Thursday Lecture, dating from the ordination of the Rev. +John Cotton, in 1633, continued with occasional interruptions till the +siege of 1775, later revived and existing, it is claimed, still, or until +recently (see Dr. Samuel A. Eliot’s Preface to <i>Pioneers of Religious +Liberty in America</i>, Boston, 1903), was famous among the social and +religious institutions of colonial Boston. At one time the General Court +regularly adjourned for it; that the Governor should keep Christmas and +neglect it, was regarded by old Judge Sewall as a matter of grave +reproach. The preachers were selected from the most eminent divines, not +only of Boston, but throughout the colony. It is recorded, for instance, +of Solomon Stoddard, Edwards’s grandfather and predecessor in the +Northampton pastorate, that he annually attended the Harvard<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> Commencement +and the day after preached the Public Lecture. It was a great honor, +therefore, for Edwards, a young man of twenty-seven, to be invited to +preach on this foundation.</p> + +<p>He himself seems to have fully appreciated both the honor and the +opportunity. The original manuscript shows the most careful preparation. +In the statement of the Doctrine, for example, there are several erasures +and corrections before the right formula is hit upon. The printed sermon +shows still more elaboration. Edwards chose as his subject one aspect of a +theme which was central and controlling in his thought—God’s sovereignty. +His mind had dwelt on this subject in all its bearings from childhood. He +had especially meditated upon it as it related to the doctrine of decrees, +a doctrine which he found at first revolting, but in the end “exceedingly +pleasant, bright, and sweet.” No one since Augustine has emphasized as he +has done the absolute sovereignty of God and the corresponding dependence +of man. This conception of God’s arbitrary will—arbitrary, not as +irrational or unrelated to the divine justice and benevolence, but as +being “without restraint, or constraint, or obligation”—was not only the +backbone of his system, but its heart, the principle which animates and +pulses through the whole of it. It is the ultimate basis alike of his +philosophy and of his religious faith. In this his first publication as in +the great theological treatises which were his last, he is everywhere the +prophet-like champion of this supreme idea in opposition to all those +schemes of divinity, generally denominated Arminian, which implied in his +view a degree of independence in man inconsistent with the absolute +sovereignty he regarded as the distinguishing glory of God.</p> + +<p>The sermon created a profound impression, as is evident both from the +immediate demand for its publication, indicated on the title-page, and +from the commendatory preface to the original edition signed by two of the +foremost ministers of Boston, the Rev. Thomas Prince, of the Old South +Church, and the Rev. William<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> Cooper, of the Brattle Street Church. “It +was with no small difficulty,” these gentlemen write, “that the author’s +youth and modesty were prevailed on, to let him appear a preacher in our +public lecture, and afterwards to give us a copy of his discourse, at the +desire of diverse ministers, and others who heard it. But, as we quickly +found him to be a workman that need not be ashamed before his brethren, +our satisfaction was the greater, to see him pitching upon so noble a +subject, and treating it with so much strength and clearness, as the +judicious will perceive in the following composure: a subject which +secures to God his great design, in the work of fallen man’s redemption by +the Lord Jesus Christ, which is evidently so laid out, as that the glory +of the whole should return to him the blessed ordainer, purchaser, and +applier; a subject which enters deep into practical religion; without the +belief in which, that must soon die in the hearts and lives of men. We +cannot, therefore, but express our joy and thankfulness, that the great +Head of the Church is pleased still to raise up, from among the children +of his people, for the supply of his churches, those who assert and +maintain these evangelical principles; and that our churches, +notwithstanding all their degeneracies, have still a high value for just +principles, and for those who publicly own and teach them. And, as we +cannot but wish and pray, that the College in the neighbouring colony, as +well as our own, may be a fruitful mother of many such sons as the author; +so we heartily rejoice, in the special favour of Providence, in bestowing +such a rich gift on the happy church of Northampton, which has, for so +many lustres of years, flourished under the influence of such pious +doctrines, taught them in the excellent ministry of their late venerable +pastor, whose gift and spirit we hope will long live and shine in his +grandson, to the end that they may abound in all the lovely fruits of +evangelical humility and thankfulness, to the glory of God.”</p> + +<p><a name="note6" id="note6"></a>6. <b>It was of mere grace ... for our souls.</b> This passage may serve to +illustrate the way Edwards expanded his sermons for the<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> press (see +Introduction, p. <a href="#Page_xxix">xxix</a>). The manuscript reads as follows: “The Grace in +giving this Gift was great in proportion to our unworthiness, it was given +to us who instead of meriting that of G. which is of such Infinite Value +merited Infinite Ill of him.” Then follows a space, above and beneath +which, between the lines, are the words, “in proportion to the blessedness +we have benefit we have given in him.” Continuing: “the giver in giving +this gift is great according to the manner of giving. He gave him to us +Incarnate he gave him to us slain that he might be a feast to our souls.”</p> + +<p> </p><p> </p> +<h3>THE REALITY OF SPIRITUAL LIGHT</h3> + +<p><a name="note21" id="note21"></a>21. <b>Divine and Supernatural Light.</b> The original title-page of this, the +author’s second published sermon, reads as follows: “A Divine and +Supernatural Light, Immediately imparted to the Soul by the Spirit of God, +shown to be both a Scriptural, and Rational Doctrine; In a Sermon Preach’d +at Northampton, and Published at the Desire of some of the Hearers. By +Jonathan Edwards, A.M. Pastor of the Church there. Job 28, 20. Whence +then cometh wisdom? and where is the place of understanding? Prov. 2, 6. +The Lord giveth wisdom. Is. 42, 18. Look ye blind, that ye may see. 2. +Pet. 1, 19. Until the day dawn and the day-star arise in your hearts. +Boston: Printed by S. Kneeland and T. Green, M,DCC,XXXIV.” The sermon has +a preface in which Edwards modestly disclaims any forwardness or vanity in +publishing it and begs his readers to peruse it without prejudice on this +score, or because of the unfashionableness of the subject. This to the +general public. What he says to his own people shows how affectionate +their relations to their young minister were at this time and how high his +regard was for them; it has a pathetic interest in view of their +passionate rejection of him at the last. “I have reason to bless God,” he +writes, “that there is a more happy union between us, than that you should +be prejudiced<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> against any thing of mine, because ’tis mine.” He +felicitates them on having been instructed in such doctrines as those in +the sermon from the beginning. “And I rejoice in it,” he adds, “that +Providence, in this day of Corruption and Confusion, has cast my lot where +such doctrines, that I look upon so much the life and glory of the Gospel, +are not only own’d, but where there are so many, in whom the truth of them +is so apparently manifest in their experience, that any one who has had +the opportunity of acquaintance with them, in such matters, that I have +had, must be very unreasonable to doubt of it.”</p> + +<p>This is justly regarded as “one of the most beautiful and most eloquent” +of Edwards’s sermons (A. V. G. Allen, <i>Jonathan Edwards</i>, p. 67). It was +preached at a time when the signs were multiplying of an increased +interest in religion among the people of Northampton, preluding the great +revival of the next and the following years. The original manuscript bears +the date, August, 1733. The death of Mr. Stoddard in 1729 had removed the +restraints of a long-established and unquestioned authority, and the +results, as Edwards describes them, were deplorable. “It seemed,” he says, +“to be a time of extraordinary dullness in religion: licentiousness for +some years greatly prevailed among the youth of the town; they were many +of them very much addicted to night walking, and frequenting the tavern, +and lewd practices, wherein some by their example exceedingly corrupted +others.” “But in two or three years ... there began to be a sensible +amendment of these evils,” and “at the latter end of the year 1733, there +appeared a very unusual flexibleness and yielding to advice” in the young +(<i>Narrative of Surprising Conversions</i>). The improved conditions reacted +on the preacher and, as a consequence, we have the sermon on Spiritual +Light.</p> + +<p>The principle enunciated in this sermon is the cardinal and controlling +principle of the whole revival. The revival is just its exhibition and the +experienced evidence, for Edwards at least, of<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> its truth. Nothing in his +account of the movement is more impressive than the way he studies it, +tracing minutely the details of the process, wondering at its variety, +whereby the Holy Spirit makes real and effectual the divine message (see +Allen, <i>op. cit.</i> pp. 143 ff.). There was nothing essentially new in the +principle itself; that God directly influences the soul, that the soul is +capable of an immediate intuition of divine things, this had been the +common teaching of all, and especially of all the Christian, mystics. +Indeed, it may be doubted whether religion as a form of personal +experience does not universally involve a consciousness of some such +transcendent relationship (see W. James, <i>Varieties of Religious +Experience</i>, Boston, 1902, <i>passim</i>). What was new in Edwards’s +formulation of the doctrine was his manner of defining it, the way in +which he relates it to the other parts of his system, his insistence on +the supernatural character of this divine illumination, his sharp +distinction between common and special grace. His doctrine of supernatural +light appears, in fact, as a necessary corollary of his conception of the +relation of man and God in the work of redemption expressed in his sermon +on Man’s Dependence. It is partly, at least, from this point of view that +it seems to him not only scriptural, but reasonable. It was a doctrine +intimately connected with his views of conversion. It was on this account +no less than because of its emphasis of a mystical rather than a moral or +legal principle in religion, that Edwards can speak of the doctrine as +“unfashionable.” The tendency of the age was to find more power in the +natural constitution of man than he was willing to allow. Historically, +however, it is in just this emphasis on the inner experience of the light +and life of God in the heart that Edwards makes the transition from the +older Calvinism to the more liberal theology of our own day.</p> + +<p>The manuscript of this sermon is more than usually full of erasures and +insertions, making it almost impossible to read, but suggesting something +of the labor and care expended on its <span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span>composition. It is written on +twenty-six pages of the size of the facsimile in this volume, the last +page containing only a line and a half. But the printed sermon is more +fully elaborated.</p> + +<p> </p><p> </p> +<h3>RUTH’S RESOLUTION</h3> + +<p><a name="note45" id="note45"></a>45. <b>Ruth’s Resolution.</b> This sermon was one of five “Discourses on Various +Important Subjects, Nearly concerning the great Affair of the Soul’s +Eternal Salvation: viz. I. Justification by Faith Alone. II. Pressing into +the Kingdom of God. III. Ruth’s Resolution. IV. The Justice of God in the +Damnation of Sinners. V. The Excellency of Jesus Christ. Delivered in +Northampton, chiefly in the time of the late wonderful pouring out of the +Spirit of God there. By Jonathan Edwards A.M. Pastor of the Church of +Christ in Northampton. Deut. iv. 8 [9]—Take heed to thyself, and keep thy +soul diligently, lest thou forget the things which thine eyes have seen, +and lest they depart from thy heart all the days of thy life. Boston: +Printed and sold by S. Kneeland and T. Green, in Queen Street over against +the Prison. MDCCXXXVIII.” The first four of these discourses were preached +during the revival of 1734-1735 and were selected by the desire of the +people as those from which they had derived special benefit; the fifth was +selected by Edwards himself at the request of some persons from a +neighboring town who heard it, and because he thought that a sermon on the +excellency of Christ might appropriately follow the others, which were of +an awakening character. They were prefixed to the American reprint of the +<i>Narrative of Surprising Conversions</i>, which was first published in +England. The cost of their publication was defrayed by the +congregation,—a clear evidence of their deep interest, as they were at +the time heavily burdened by the expenses of the new meeting-house. See +Dwight, <i>Life of Edwards</i>, pp. 140 f.; cf. n. here following, p. <a href="#Page_162">162</a>.</p> + +<p><span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span>The sermon on Ruth’s Resolution has been selected as the shortest of the +above discourses to illustrate a type of revival sermon in marked contrast +to the sermon on Sinners in the Hands of an Angry God. They all, however, +bear out Edwards’s own testimony concerning his preaching: “I have not +only endeavored to awaken you, that you might be moved with fear, but I +have used my utmost endeavors to win you” (Farewell Sermon). The +manuscript of the sermon is dated April, 1735, and it seems to have been +printed very nearly as it was written.</p> + +<p> </p><p> </p> +<h3>THE MANY MANSIONS</h3> + +<p><a name="note59" id="note59"></a>59. <b>The Many Mansions.</b> The Ms. of this hitherto unpublished sermon is +dated, “The Sabbath after the seating of the New Meeting House, Dec. 25, +1737.” The occasion was one of special interest to the people of +Northampton. The old meeting-house, erected in 1661, had become too small +for the congregation and dangerously dilapidated; in fact, on a Sunday in +March in the year the new building was completed, while Edwards was +preaching, just after he had “laid down his doctrines” from the text, +“Behold, ye despisers, wonder and perish,” the front gallery, “with a +noise like a clap of thunder,” suddenly and dramatically fell. +Fortunately—by a special providence, it seemed to Edwards—no one of the +hundred and fifty persons, more or less, involved in the catastrophe +perished, or even had a bone broken, and only ten were hurt “so as to make +any great matter of it.” But the event showed that the building of a new +meeting-house had been undertaken none too soon. The question of this new +building had been brought forward in the town meeting of the spring of +1733, but it was first decided on in November, 1735, determined in part, +no doubt, by the great revival of that year, when sixty, eighty, and a +hundred were received into the church on successive communions. It then +took two years to complete the structure. Incidentally, sixty-nine<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> +gallons of rum, besides numerous barrels of “cyder” and beer, were +consumed by the workmen during the erection of the framework alone. Sixty +men were engaged at 5s. a day for this part of the work, “they keeping +themselves”—as Deacon Hunt’s journal has it—“excepting drinks.”</p> + +<p>When the building, like several others of the period, a commodious, oblong +structure with a tower, belfry and weather-cock vane at one end of it, was +nearly finished, the important matter of seating the congregation was +taken up. This also was an affair of the town. It had already been decided +at the annual town meeting in the spring to have pews along the walls and +“seats” or benches only on both sides of the “alley” (broad aisle). The +actual plan of the sittings, still extant, shows pews also around the +benches on the floor, separated from the wall-pews by the narrow aisles, +and five pews in the gallery. These pews were of the high, square variety, +with seats on hinges, and were evidently regarded as places of superior +dignity. Towards the end of the year, the town held a series of meetings +with especial reference to the seating. The question of primary importance +concerned the apportioning of the sittings according to social rank. At +the meeting in November, a committee of five of the most prominent +citizens was instructed to draw up “their Scheam or Platt for Seating of +the meeting House and present it to the Town” for approval. The following +month the committee was further instructed by the following votes:</p> + +<p>“1. Voted That in Seating the new meeting House the committee have Respect +principally to men’s estate.</p> + +<p>“2. To have Regard to men’s Age.</p> + +<p>“3. Voted that some Regard and Respect [be paid] to men’s usefullness, but +in a less Degree.” And that no mistake should be made, a committee of six +was appointed to “estimate the pews and seats,” that is, to “dignify” or +appraise their social value.</p> + +<p>Another connected question concerned the seating of the sexes. At the +meeting in November, it was voted that males should be at<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span> the south, +females at the north, end; the men at the right of the pulpit, the women +at the left. At the first meeting in December the town distinctly refused +to allow men and their wives to sit together. But this was clearly opposed +to the sentiment of some of the more influential members of the community, +for at the adjourned meeting four days later, when “The Question was put +whether the Committee be forbidden to Seat men & their wives together, +Especially Such as Incline to Sit together: It passed in the Negative.” +Under this indirect and qualified authorization, married people were for +the most part seated together in the pews, but apart on the benches, while +in some cases the husband was assigned to a pew and the wife to a bench.</p> + +<p>The events and conditions here described are reflected in Edwards’s +sermon, especially in what he says of the extent of the “accommodations” +in heaven and in his remarks on the “seats of various dignity and +different degrees and circumstances of honor and happiness” there, as +compared with what we find in houses of worship on earth.</p> + +<p>As indicating the size of Edwards’s Northampton congregation, it may be +interesting to observe that the seating-plan above referred to contains +the names of nearly six hundred persons. And he had his audience all about +him. The pulpit, surmounted by a huge sounding board, was in the middle of +one of the longer sides of the building, not at the end, as is the custom +now. For further particulars, see J. R. Trumbull, <i>History of +Northampton</i>, Vol. II, Chap. vi.</p> + +<p>This sermon is more fully written out than most of Edwards’s unpublished +sermons. In preparing the copy for the present volume, the editor had in +mind the general analogy of the other sermons here published. The +abbreviations—X (Christ), G. (God), F. H. (Father’s House), etc.—have +accordingly been interpreted, and omitted sentences or phrases, indicated +in the Ms. by dashes or spaces, have been supplied from the context. All +such additions, however, are inserted within square brackets.</p> + +<p> </p><p> <span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span></p> +<h3>SINNERS IN THE HANDS OF AN ANGRY GOD</h3> + +<p><a name="note78" id="note78"></a>78. <b>Sinners in the Hands of an Angry God.</b> The full title-page of this, +Edwards’s most famous sermon, read in the original edition as follows: +“Sinners in the Hands of an Angry God. A sermon Preached at Enfield, July +8th 1741. At a time of great Awakenings; and attended with remarkable +Impressions on many of the Hearers. By Jonathan Edwards A.M. Pastor of the +Church of Christ in Northampton. Amos ix. 2, 3.—Though they dig into +Hell, thence shall mine Hand take them; though they climb up to Heaven, +thence will I bring them down. And though they hide themselves in the Top +of Carmel, I will search and take them out thence; and though they be hid +from my Sight in the Bottom of the Sea, thence will I command the Serpent, +and he shall bite them. Boston: Printed and Sold by S. Kneeland and T. +Green in Queen Street over against the Prison, 1741.”</p> + +<p>Benjamin Trumbull in his <i>History of Connecticut</i> (New Haven, 1818), Vol. +II, p. 145, records the circumstances under which this sermon was +delivered as told to him by Mr. Wheelock, a minister from Connecticut +(Enfield, Conn., was at that time included in Hampshire County, Mass.), +who heard it. “While the people in neighboring towns,” writes Trumbull, +“were in great distress for their souls, the inhabitants of that town were +very secure, loose, and vain. A lecture had been appointed at Enfield, and +the neighboring people, the night before, were so affected at the +thoughtlessness of the inhabitants, and in such fear that God would, in +his righteous judgment, pass them by, while the divine showers were +falling all around them, as to be prostrate before him a considerable part +of it, supplicating mercy for their souls. When the time appointed for the +lecture came, a number of the neighboring ministers attended, and some +from a distance. When they went into the meeting-house, the appearance of +the assembly was thoughtless and vain. The people hardly conducted +themselves with common<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> decency. The Rev. Mr. Edwards, of Northampton, +preached, and before the sermon was ended, the assembly appeared deeply +impressed and bowed down, with an awful conviction of their sin and +danger. There was such a breathing of distress and weeping, that the +preacher was obliged to speak to the people and desire silence, that he +might be heard. This was the beginning of the same great and prevailing +concern in that place, with which the colony in general was visited.” The +circumstances, thus, under which this sermon was preached were +exceptional; the excitement of the Great Awakening was at its height; the +congregation to whom the sermon was addressed were notorious for their +apathy; Edwards doubtless felt that an exceptionally strong presentation +of their danger was necessary to arouse them. And this sermon is probably +the most tremendous of its kind ever delivered by a Christian minister.</p> + +<p>The kind, however, was by no means exceptional in Edwards’s preaching, +particularly at this period. Believing as he did that the decisions of men +in this life were fraught with the most momentous issues to all eternity, +he held it his bounden duty to present these issues before them in the +liveliest manner possible.<small><a name="f16.1" id="f16.1" href="#f16">[16]</a></small> The Justice of God in the Damnation of +Sinners; The Future Punishment of the Wicked Unavoidable and Intolerable; +The Eternity of Hell Torments; When the Wicked shall have filled up the +Measure of their Sin, Wrath will come upon them to the Uttermost; The End +of the Wicked contemplated by the Righteous; or, The Torments of the +Wicked in Hell, no occasion of grief to the Saints in Heaven; Wicked Men +useful in their Destruction only,—these are among<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> the titles of his +sermons. Moreover, there is reason to believe that this very sermon, or +its like, was used on other occasions besides the one to which it is +explicitly ascribed. There is a tradition<small><a name="f17.1" id="f17.1" href="#f17">[17]</a></small> that Edwards preached it +once when Whitfield had disappointed an audience by not appearing, and +that he produced a great effect by it. The manuscript is dated <i>June</i>, +1741, which suggests that it may have been preached in Northampton, or +elsewhere, the month before it was attended with such remarkable +impressions on the hearers in Enfield. But still more significant is the +existence of an undated second sermon from the same text. In this, which +was undoubtedly of earlier origin, the thought is somewhat differently +worked out: it is less lurid, less fully elaborated, less terrific; but it +contains many of the ideas, for example, on the uncertainty of life, the +suddenness with which destruction may overtake the sinner, etc., that are +found in the Enfield sermon. Edwards was evidently fascinated by the +theme; he works it out with the sure touch of a great artist, with the +intellectual force of the skilled dialectician. And he proclaims his +message with the intensity of conviction of an Old Testament prophet. No +wonder his hearers were moved. The effect would certainly have been less +great had there been any note or personal vindictiveness in the preaching. +But there is nothing of this; it is not in this sense that the sermon can +be called “imprecatory.” On the contrary, so far as Edwards’s personal +attitude is concerned, it is not difficult to detect in it the pathos and +the pity of the gentlest of men weeping over the senseless folly of those +who, blind to impending destruction, refuse repeated invitations of safety +(cf. Matt. xxiii. 37). For the rest, he is quite impersonal, detached; the +truth he preaches is sure, awful, but objective. On the modern reader the +sermon is likely to produce a very painful impression, unless he, for his +part, reads it in the same impersonal, detached way. It is not only the<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> +realism of the presentation, but the harshness of the doctrine, which +offends. Edwards, for instance, frequently speaks of the reason why +sinners are not immediately cast into hell; but the reason assigned is not +the mercy or goodness or love of God, but His mere power and sovereign +pleasure. This is one aspect of the truth of the spiritual universe as +Edwards sees it. He is not a sentimentalist; he proclaims the truth as he +finds it. As far as Edwards himself is concerned, there is nothing in the +whole sermon, or in any of his “imprecatory” sermons, so called, half as +revolting as Dante’s attitude towards sinners in hell. Take, for instance, +the case of Filippo Argenti in the Lake of Mud (<i>Inferno</i>, Canto viii.): +“‘Master, I should much like to see him ducked in this broth before we +depart from the lake.’ And he to me, ‘Ere the shore allows thee to see it +thou shalt be satisfied; it will be fitting that thou enjoy such a +desire.’ After this a little I saw such rending of him by the muddy folk +that I still praise God therefor, and thank Him for it. All cried, ‘At +Filippo Argenti!’ and the raging Florentine spirit turned upon himself +with his teeth.”</p> + +<p><a name="note89" id="note89"></a>89. <b>The God that holds you ... drop down into hell.</b> This is probably the +best remembered paragraph in this all too well remembered sermon. +Comparison with the original manuscript shows some interesting variants +from the printed text, and at the same time gives evidence of the +deliberateness with which the sentences were wrought out with reference to +their calculated effect. For both reasons the passage is here reproduced +as written.</p> + +<p>“You are over the pit of hell in Gods hand very much as one holds a spider +or some loathsome Insect over the fire & ’tis nothing but for God to let +you go & you fall in.” (Here follow four undecipherable lines, which +apparently, however, do not belong in this connection. The passage then +continues on the next page of the Ms.) “& this G. that thus holds you in +his hand is very angry with you & dreadfully provoked. <span class="spacer"> </span> his wrath +burns like fire. <span class="spacer"> </span> you are lothsome and hatefull in his eyes & and +worthy to be <span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span>burnt—he looks upon you as worthy of nothing else but to be +cast into the fire you are ten thous. times more loathsome in his eyes +than the most noisome insect in the eyes of us men <span class="spacer"> </span> & you have +offended him a thous. times so much as ever an obstinate rebel did his +prince. <span class="spacer"> </span> & yet you are in his hands & tis nothing at all but his mere +pleasure that he keeps you from falling into hell every moment <span class="spacer"> </span> there +is no other reason to be given why you did not go to hell last night why +you did not wake up in hell after you had closed your eyes to sleep & +there is no other reason to be given why you have [not] drop’d since you +rose in the morning <span class="spacer"> </span> yea since you sit on here in the house of G. +Provoking his pure Eyes by your sinfull wicked manner of attending his +Holy worship <span class="spacer"> </span> Yea there is nothing else to be given as the Reason why +you <ins class="correction" title="original: dont">don’t</ins> this very moment drop down into hell.”</p> + +<p>Between the sentences here separated by longer spaces, lines curving from +the lower part of the preceding to the upper part of the following are +drawn, indicating possibly rhetorical pauses in the delivery and +suggesting to the modern reader a succession of waves, wave on wave of +horror, each more overwhelming than the one that went before.</p> + +<p>The above passage is contained in the manuscript under division I. of the +“Application,” division II. beginning, “And consider here more +particularly” (p. <a href="#Page_89">89</a>). The four divisions thereafter following correspond +roughly to those in the printed edition, but are mere headings, and differ +from the six divisions first sketched. Inserted in the manuscript is a +loose sheet containing in Edwards’s handwriting a careful outline of the +whole sermon, such as he might have made when preparing the sermon for the +press or used as notes for preaching. The manuscript of the entire sermon +is short, but twenty-two pages of writing and one blank leaf.</p> + +<p> </p><p> <span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span></p> +<h3>A STRONG ROD BROKEN</h3> + +<p><a name="note98" id="note98"></a>98. <b>God’s Awful Judgment.</b> The manuscript of this sermon is dated, “On +occasion of the death of Col. Stoddard June 1748.” It consists of +fifty-two pages of the usual size of Edwards’s manuscript sermons, but +with the unusual feature of being written in double columns. The paper +used was partly that of letters addressed to Edwards, the writing being in +places across the address, and the stamp marks being removed; +partly—about twenty pages—pieces of fine, soft paper, deep cut around +the upper edges, believed to be scraps of the paper used by Mrs. Edwards +and her daughters in making fans. The sermon is evidently written at high +pressure, with few corrections and fairly fully. The title-page of the +first edition reads as follows: “A Strong Rod broken and withered. A +Sermon Preached in Northampton, in the Lord’s Day, June 26. 1748 On the +Death of The Honourable John Stoddard, Esq. Often a Member of his +Majesty’s Council, For many Years Chief Justice of the Court of Common +Pleas for the County of Hampshire, Judge of the Probate of Wills, and +Chief Colonel of the Regiment, &c. Who died in Boston June 19. 1748. in +the 67th Year of his Age. By Jonathan Edwards A.M. Pastor of the first +Church in Northampton. Dan. iv. 35—He doth according to his Will in the +Army of Heaven, and among the inhabitants of the Earth; and none can stay +his Hand, or say unto Him, What dost thou? Boston Printed by Rogers and +Fowle for J. Edwards in Cornhill 1748.”</p> + +<p>Colonel Stoddard was the eighth child and fourth son of the Rev. Solomon +Stoddard, and therefore Edwards’s uncle on his mother’s side. He was a man +of great prominence in all the leading affairs of the town, the county, +and the colony. “His life,” says Trumbull (<i>History of Northampton</i>, Vol. +II, p. 172), “was the connecting link between the two series of great +leaders who controlled the affairs of Western Massachusetts for nearly a +<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span>century and three-quarters. His predecessors were John Pynchon of +Springfield and Samuel Partridge of Hatfield; following him came Joseph +Hawley and Caleb Strong of Northampton, and these five men were the +leaders in the Colony, the Province and the State.” He was a stalwart +upholder of royalty and the royal prerogative, and for this reason had +many opponents; but the general esteem in which he was held is evidenced +by his many offices and by the fact that he was seventeen times reëlected +the representative of the county to the General Court. He was a valued +friend of Governor Shirley, in connection with whom there is a +characteristic story of him. It is that he once called and asked to see +the Governor when the latter had a party dining with him, but declined the +servant’s invitation to come in. The company were surprised and shocked at +what they regarded as an act of discourtesy to the chief magistrate. “What +is the gentleman’s name?” asked the Governor. “I think,” replied the +servant, “he told me his name was Stoddard.” “Is it?” said the Governor. +“Excuse me, gentlemen, if it is Col. Stoddard, I must go to him.” (From +<i>Dwight’s Travels</i>, Vol. I, p. 332, quoted by Trumbull, <i>op. cit.</i> p. +173.) His death removed one of Edwards’s strongest supporters and probably +contributed to the tragic issue of the great controversy in which the +preacher was now engaged. In this connection it is interesting to find +that Colonel Stoddard in 1736 helped to lay out the township of +Stockbridge and that he had much to do toward establishing the mission to +the Indians there, to the conduct of which Edwards was called after his +dismissal from Northampton. Edwards’s sermon is an eulogy, but there is +every reason to suppose that it gives on the whole a just impression of +Stoddard’s character, services, and attainments. On him, see further +Trumbull, <i>op. cit.</i> Vol. II, Chap. xiii.</p> + +<p><a name="note116" id="note116"></a>116. <b>Present war.</b> King George’s French and Indian War (1744-1748-9). +Colonel Stoddard, as commander of the Hampshire forces, directed the +military operations in that part of the<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> country until his death. Major +Israel Williams of Hatfield, who later succeeded to the command, writing +under date of June 25, 1748, to Secretary Willard, says: “We are now like +sheep without a shepherd.... God has been pleased to take him (who was in +a great measure our wisdom and strength and glory) from us at a time when +we could least spare him.” (Trumbull, <i>op. cit.</i> Vol. II, p. 158.)</p> + +<p> </p><p> </p> +<h3>FAREWELL SERMON</h3> + +<p><a name="note118" id="note118"></a>118. <b>A Farewell Sermon.</b> “A Farewel-Sermon Preached at the first Precinct +in Northampton, After the People’s publick Rejection of their Minister, +and renouncing their Relation to Him as Pastor of the Church there, On +June 22. 1750 Occasion’d by Difference of Sentiments, concerning the +requisite Qualifications of Members of the Church, in compleat Standing. +By Jonathan Edwards, A.M. Acts xx. 18. Ye know, from the first day that I +came into Asia, after what Manner I have been with you, at all Seasons. +ver. 20. And how I kept back nothing that was profitable unto you, but +have showed you, and have taught you publickly, and from House to House. +ver. 26, 27. Wherefore I take you to Record this Day, that I am pure from +the Blood of all Men: For I have not shunned to declare unto you all the +Counsel of God. Gal. iv. 15, 16. Where is then the Blessedness ye spake +of? For I bear you Record, that if it had been possible, ye would have +plucked out your own Eyes, and have given them to me. Am I then become +your Enemy, because I tell you the Truth? Boston Printed and sold by S. +Kneeland over against the Prison in Queen-Street. 1751.”—Title-page of +the first edition.</p> + +<p>The preface to this sermon is a document so important for the +understanding of it, that it is here, as is usual also in other editions, +printed in full.</p> + +<p><span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span><i>Preface.</i> It is not unlikely, that some of the readers of the following +sermon may be inquisitive concerning the circumstances of the difference +between me and the people of Northampton, that issued in that separation +between me and them, which occasioned the preaching of this farewell +sermon. There is, by no means, room here for a full account of that +matter: but yet it seems to be proper, and even necessary, here to correct +some gross misrepresentations, which have been abundantly, and (’tis to be +feared) by some affectedly and industriously made, of that difference: +such as, that I insisted on persons being assured of their being in a +state of salvation, in order to my admitting them into the church; that I +required a particular relation of the method and order of a person’s +inward experience, and of the time and manner of his conversion, as the +test of his fitness for Christian communion; yea, that I have undertaken +to set up a pure church, and to make an exact and certain distinction +between saints and hypocrites, by a pretended infallible discerning [of] +the state of men’s souls; that in these things I had fallen in with those +wild people, who have lately appeared in New England, called Separatists; +and that I myself was become a grand Separatist; and that I arrogated all +the power of judging of the qualifications of candidates for communion +wholly to myself, and insisted on acting by my sole authority, in the +admission of members into the church, &c.</p> + +<p>In opposition to these slanderous representations, I shall at present only +give my reader an account of some things which I laid before the council, +that separated between me and my people, in order to their having a just +and full view of my principles relating to the affair in controversy.</p> + +<p>Long before the sitting of the council, my people had sent to the Reverend +Mr. Clark of Salem village, desiring him to write in opposition to my +principles. Which gave me occasion to write to Mr. Clark, that he might +have true information what my principles were. And in the time of the +sitting of the council, I did, for their<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span> information, make a public +declaration of my principles before them and the church, in the +meeting-house, of the same import with that in my letter to Mr. Clark, and +very much in the same words: and then, afterwards, sent in to the council +in writing, an extract of that letter, containing the information I had +given to Mr. Clark, in the very words of my letter to him, that the +council might read and consider it at their leisure, and have a more +certain and satisfactory knowledge what my principles were. The extract +which I sent in to them was in the following words:</p> + +<div class="blockquot"><p>“I am often and I don’t know but pretty generally, in the country, +represented as of a new and odd opinion with respect to the terms of +Christian communion, and as being for introducing a peculiar way of +my own. Whereas I don’t perceive that I differ at all from the scheme +of Dr. Watts in his book entitled, <i>The Rational Foundation of a +Christian Church, and the Terms of Christian Communion</i>; which, he +says, is the common sentiment of all reformed churches. I had not +seen this book of Dr. Watts’ when I published what I have written on +the subject. But yet I think my sentiments, as I have expressed them, +are as exactly agreeable to what he lays down, as if I had been his +pupil. Nor do I at all go beyond what Dr. Doddridge plainly shows to +be his sentiments, in his <i>Rise and Progress of Religion</i>, and his +<i>Sermons on Regeneration</i>, and his Paraphrase and Notes on the New +Testament. Nor indeed, sir, when I consider the sentiments you have +expressed in your letters to Major Pomroy and Mr. Billing, can I +perceive but that they come exactly to the same thing that I +maintain. You suppose the sacraments are not converting ordinances: +but that, ‘as seals of the covenant, they presuppose conversion, +especially in the adult; and that it is visible saintship, or, in +other words, a credible profession of faith and repentance, a solemn +consent to the gospel covenant, joined with a good conversation, and +competent measure of Christian knowledge, is what gives a <span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span>gospel +right to all sacred ordinances: but that it is necessary to those +that come to these ordinances, and in those that profess a consent to +the gospel covenant, that they be sincere in their profession,’ or at +least should think themselves so.—The great thing which I have +scrupled in the established method of this church’s proceeding, and +which I dare no longer go on in, is their publicly assenting to the +form of words rehearsed on occasion of their admission to the +communion, without pretending thereby to mean any such thing as any +hearty consent to the terms of the gospel covenant, or to mean any +such faith or repentance as belong to the covenant of grace, and are +the grand conditions of that covenant: it being, at the same time +that the words are used, their known and established principle which +they openly profess and proceed upon, that men may and ought to use +these words and mean no such thing, but something else of a nature +far inferior; which I think they have no distinct, determinate notion +of; but something consistent with their knowing that they do not +choose God as their chief good, but love the world more than him, and +that they do not give themselves up entirely to God, but make +reserves; and in short, knowing that they do not heartily consent to +the gospel covenant, but live still under the reigning power of the +love of the world, and enmity to God and Christ. So that the words of +their public profession, according to their openly established use, +cease to be of the nature of any profession of gospel faith and +repentance, or any proper compliance with the covenant: for ’tis +their profession, that the words, as used, mean no such thing. The +words used under these circumstances, do at least fail of being a +<i>credible</i> profession of these things. I can conceive of no such +virtue in a certain set of words, that it is proper, merely on the +making of these sounds, to admit persons to Christian sacraments, +without any regard to any pretended meaning of these sounds: nor can +I think that any institution of Christ has established any such terms +of admission into the Christian church. It does not belong to the +<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span>controversy between me and my people, how particular or large the +profession should be that is required. I should not choose to be +confined to exact limits as to that matter; but rather than contend, +I should content myself with a few words, briefly expressing the +cardinal virtues or acts implied in a hearty compliance with the +covenant, made (as should appear by inquiry into the person’s +doctrinal knowledge) understandingly; if there were an external +conversation agreeable thereto: yea, I should think, that such a +person, solemnly making such a profession, had a right to be received +as the object of a public charity, however he himself might scruple +his own conversion, on account of his not remembering the time, not +knowing the method of his conversion, or finding so much remaining +sin, &c. And (if his own scruples did not hinder his coming to the +Lord’s table) I should think the minister or church had no right to +debar such a professor, though he should say he did not think himself +converted; for I call that a profession of godliness, which is a +profession of the great things wherein godliness consists, and not a +profession of his own opinion of his good estate.”</p> + +<p class="right">Northampton, May 7, 1750.</p> + +<p class="center">Thus far my Letter to Mr. Clark.</p></div> + +<p>The council having heard that I had made certain draughts of the covenant, +or forms of a public profession of religion which I stood ready to accept +of from the candidates for church communion, they, for their further +information, sent for them. Accordingly I sent them four distinct draughts +or forms, which I had drawn up about a twelvemonth before, as what I stood +ready to accept of (any one of them) rather than contend and break with my +people.</p> + +<p>The two shortest of these forms are here inserted for the satisfaction of +the reader. They are as follows.</p> + +<div class="blockquot"><p><span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span>“I hope I do truly find +a heart to give up myself wholly to God, according to the tenor of that covenant of grace which was sealed in +my baptism; and to walk in a way of that obedience to all the +commandments of God, which the covenant of grace requires, as long as I live.” Another,</p> + +<p>“I hope I truly find in my heart a willingness to comply with all the +commandments of God, which require me to give up myself wholly to +him, and to serve him with my body and my spirit. And do accordingly +now promise to walk in a way of obedience to all the commandments of +God, as long as I live.”</p></div> + +<p>Such kind of professions as these I stood ready to accept, rather than +contend and break with my people. Not but that I think it much more +convenient, that ordinarily the public profession of religion that is made +by Christians should be much fuller and more particular; and that (as I +hinted in my letter to Mr. Clark) I should not choose to be tied up to any +certain form of words, but to have liberty to vary the expressions of a +public profession the more exactly to suit the sentiments and experience +of the professor, that it might be a more just and free expression of what +each one finds in his heart.</p> + +<p>And moreover it must be noted, that I ever insisted on it, that it +belonged to me as a pastor, before a profession was accepted, to have full +liberty to instruct the candidate in the meaning of the terms of it, and +in the nature of the things proposed to be professed; and to inquire into +his doctrinal understanding of these things, according to my best +discretion; and to caution the person, as I should think needful, against +rashness in making such a profession, or doing it mainly for the credit of +himself or his family, or from any secular views whatsoever, and to put +him on serious self-examination, and searching his own heart, and prayer +to God to search and enlighten him that he may not be hypocritical and +deceived in the profession he makes; withal<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> pointing forth to him the +many ways in which professors are liable to be deceived.</p> + +<p>Nor do I think it improper for a minister in such a case, to inquire and +know of the candidate what can be remembered of the circumstances of his +Christian experience; as this may tend much to illustrate his profession +and give a minister great advantage for proper instructions: though a +particular knowledge and remembrance of the time and method of the first +conversion to God is not to be made the test of a person’s sincerity, nor +insisted on as necessary in order to his being received into full charity. +Not that I think it at all improper or unprofitable, that in some special +cases a declaration of the particular circumstances of a person’s first +awakening and the manner of his convictions, illuminations and comforts, +should be publicly exhibited before the whole congregation, on occasion of +his admission into the church; though this be not demanded as necessary to +admission. I ever declared against insisting on a relation of experience, +in this sense (viz., a relation of the particular time and steps of the +operation of the Spirit in first conversion), as the term of communion: +yet, if by a relation of experiences, he meant a declaration of experience +of the great things <i>wrought</i>, wherein true grace and the essential acts +and habits of holiness consist; in this sense, I think an account of a +person’s experiences necessary in order to his admission into full +communion in the church. But that in whatever inquiries are made, and +whatever accounts are given, neither minister nor church are to set up +themselves as searchers of hearts, but are to accept the serious, solemn +profession of the well instructed professor, of a good life, as best able +to determine what he finds in his own heart.</p> + +<p>These things may serve in some measure to set right those of my readers +who have been misled in their apprehensions of the state of the +controversy between me and my people, by the forementioned +misrepresentations.</p> + +<p class="right"><span class="smcap">Jonathan Edwards.</span></p> + +<p><span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span><a name="note135" id="note135"></a>135. <b>But in +all probability this will never be again.</b> It is sometimes +asserted that Edwards never again occupied the pulpit in Northampton. This +is not true. He preached, in fact, twelve Sundays, though, to be sure, not +consecutively and only when other supplies could not be secured, before +his removal to Stockbridge. There is perhaps more reason for the statement +of Dr. Hopkins, quoted by Dwight (<i>op. cit.</i> p. 418), that the town at +last—it is thought in November, 1750—voted that he should preach no +longer. But the records of town and precinct are alike silent on this +matter, the only vote bearing on it being one passed by the precinct in +November, “to pay Mr. Edwards £10 old tenor per Sabbath for the time he +preached here since he was dismissed.” Trumbull, who has established this +fact (<i>History of Northampton</i>, Vol. II, p. 227), says that the last +sermon by Edwards in Northampton was in the afternoon of October 13, 1751, +from the text Heb. xi. 16. But even this is doubtful; for among the +manuscripts in New Haven, Professor Dexter discovered a sermon on 2 Cor. +iv. 6 marked as preached in Northampton, May 1755, and in a book of plans +of sermons at least three notes of texts and doctrines of the same period +marked as designed for Northampton. (F. B. Dexter, <i>The Manuscripts of +Jonathan Edwards</i>, p. 8.)</p> + +<p><a name="note145" id="note145"></a>145. <b>By which I became so obnoxious.</b> The excitement of the Great Awakening +was followed by a period of laxity. In 1744 Edwards was informed that a +number of the young people of his congregation, of both sexes, were +reading immoral books, which fostered lascivious and obscene conversation. +To check the evil, he preached a sermon, of the frankness of which we may +judge from the published sermon on “Joseph’s Temptation,” from Heb. xii. +15, 16, and after the service communicated to the brethren of the church +the evidence in his possession with a view to further action. A committee +of inquiry was appointed to assist the pastor in examining into the affair +at a meeting at his house. Edwards then read the names of the young people +to be summoned as <span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span>witnesses or as accused, but without discriminating +between the two classes. When the names were thus published, it was found +that most of the leading families of the town were implicated. “The town +was suddenly all on a blaze.” Many of the heads of families refused to +proceed with the investigation; many of the young people summoned to the +meeting refused to come, and those who did come acted with insolence. +Edwards never thereafter succeeded in reëstablishing his authority. For +years not a single candidate appeared for admission to the church. See +Hopkins, <i>Life of Edwards</i> (1765), pp. 53 ff. Dwight, <i>op. cit.</i> pp. 299 +f., copies Hopkins’s account almost verbatim, but without acknowledgment.</p> + +<p><a name="note146" id="note146"></a>146. <b>I have ... meet before him.</b> The company keeping and worldly +amusements of the young people were an old grievance with Edwards. Writing +of the period before the revival of 1734-1735, he says, “It was their +manner very frequently to get together in conventions of both sexes, for +mirth and jollity, which they called frolicks; and they would often spend +the greater part of the night in them, without any regard to order in the +families they belong to.” How the young people amused themselves in these +“conventions,” we can only conjecture; it is certain that some, at least, +of the parents saw no harm in them. But Edwards’s idea of family +government was very different. “He allowed not his children to be from +home after nine o’clock at night, when they went abroad to see their +friends and companions. Neither were they allowed to sit up much after +that time, in his own house, when any came to make them a visit. If any +gentleman desired acquaintance with his daughters, after handsomely +introducing himself, by properly consulting the parents, he was allowed +all proper opportunity for it: a room and fire, if needed; but must not +intrude on the proper hours of rest and sleep, or the religion and order +of the family.” (Hopkins, <i>op. cit.</i> p. 44.) We have reason to think that +some of the “other liberties commonly taken by young people in the land” +were calculated to favor anything rather than refinement and +spirituality.</p> + +<p><span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span><a name="note149" id="note149"></a>149. <b>A +contentious spirit.</b> History in a general way corroborates the +following testimony of Edwards concerning the contentious spirit in the +people of Northampton: “There were some mighty contests and controversies +among them in Mr. Stoddard’s day, which were managed with great heat and +violence; some great quarrels in the church, wherein Mr. Stoddard, great +as his authority was, knew not what to do with them. In one ecclesiastical +controversy in Mr. Stoddard’s day, wherein the church was divided into two +parties, the heat of spirit was raised to such a degree, that it came to +hard blows. A member of one party met the head of the opposite party and +assaulted him and beat him unmercifully. There has been for forty or fifty +years a sort of settled division of the people into two parties, somewhat +like the Court and Country party in England (if I may compare small things +with great). There have been some of the chief men in the town, of chief +authority and wealth, that have been great proprietors of their lands, who +have had one party with them. And the other party, which has commonly been +the greatest, have been of those who have been jealous of them, apt to +envy them, and afraid of their having too much power and influence in town +and church. This has been a foundation of innumerable contentions among +the people, from time to time, which have been exceedingly grievous to me, +and by which doubtless God has been dreadfully provoked, and his Spirit +grieved and quenched, and much confusion and many evil works have been +introduced.” Letter of July 1, 1751 to Rev. Thomas Gillespie. Cf. +Trumbull, <i>History of Northampton</i>, Vol. II, p. 36.</p> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><strong>Footnotes:</strong></p> + +<p><a name="f1" id="f1" href="#f1.1">[1]</a> See J. A. Stoughton, <i>Windsor Farmes</i>, p. 39 and p. 69 n. Students of +heredity may perhaps here find a clew to the character of Edwards’s +brilliant, wayward grandson, Aaron Burr.</p> + +<p><a name="f2" id="f2" href="#f2.1">[2]</a> See H. N. Gardiner, <i>The Early Idealism of Edwards</i> in Jonathan +Edwards: a Retrospect, pp. 115-160: Boston, 1901. Cf. J. H. MacCracken, +<i>The Sources of Jonathan Edwards’s Idealism</i>, Philos. Rev., xi. 26 ff. +(Jan. 1902).</p> + +<p><a name="f3" id="f3" href="#f3.1">[3]</a> That to the church at Bolton, Conn. But for some reason, not now +apparent, he was never installed there. See S. Simpson, <i>Jonathan +Edwards—a Historical Review</i>, Hartford Seminary Record. xiv. 11 +(November, 1903).</p> + +<p><a name="f4" id="f4" href="#f4.1">[4]</a> First printed by Dwight, <i>Life of President Edwards</i>, p. 114, and +frequently reproduced. It has been compared to Dante’s description of +Beatrice, which in pure lyric quality it certainly equals, though it lacks +the latter’s sensuous coloring and imaginative idealization. The +comparison is made by A. V. G. Allen, <i>The Place of Edwards in History</i>, +in Jonathan Edwards: a Retrospect, p. 7; the contrast is pointed out by +John De Witt, Stockbridge (1903), Oration, p. 45 (pub. by the Berkshire +Conference).</p> + +<p><a name="f5" id="f5" href="#f5.1">[5]</a> Solomon Clark, <i>Historical Catalogue of the Northampton First Church</i>, +pp. 40-67 (Northampton, 1891), prints the list in full.</p> + +<p><a name="f6" id="f6" href="#f6.1">[6]</a> See note, p. <a href="#Page_179">179</a>.</p> + +<p><a name="f7" id="f7" href="#f7.1">[7]</a> It is impossible here to go into the history of this famous +controversy. Something concerning it will be found in the notes, pp. 172 +ff.; Dwight, <i>op. cit.</i>, pp. 298-448, prints the documents from Edwards’s +Journal in full; the records of the church are silent. It should be +stated, perhaps, in fairness to the Northampton people, that the pastoral +relation was not then, as is sometimes supposed, regarded as indissoluble; +six clergymen were “dismissed” from neighboring churches between 1721 and +1755. Moreover, Edwards, eminent as he undoubtedly was as a preacher, was +to them only the parish minister; his great fame as a theologian was +established later. Cf. Trumbull, <i>History of Northampton</i>, II, 225. It is +also not unreasonable to suppose that the spiritual capacities of the +people had been overstimulated. The later repentance of Joseph Hawley (see +Dwight, <i>op. cit.</i>, p. 421), Edwards’s cousin, who had taken a leading +part in the movement against him, concerns only the spirit of the +opposition; it does not seriously question the wisdom, under the +circumstances, of the separation.</p> + +<p><a name="f8" id="f8" href="#f8.1">[8]</a> Aaron Burr, the Vice-President of the United States, who killed +Alexander Hamilton in a duel, was their son.</p> + +<p><a name="f9" id="f9" href="#f9.1">[9]</a> See, e.g., the incident recorded by Dwight, <i>op. cit.</i>, p. 133, where +the rapture lasts for about an hour, accompanied for the greater part of +the time “with tears and weeping aloud.”</p> + +<p><a name="f10" id="f10" href="#f10.1">[10]</a> See F. B. Dexter, <i>The Manuscripts of Jonathan Edwards</i>, p. 7. +(Reprinted from the Proceedings of the Mass. Hist. Soc., March, 1901.)</p> + +<p><a name="f11" id="f11" href="#f11.1">[11]</a> As, e.g., in the great ethical sermon on the Sin of Theft and of +Injustice from the text, “Thou shalt not steal.” Works, Worcester reprint, +IV, 601.</p> + +<p><a name="f12" id="f12" href="#f12.1">[12]</a> Examples of this are found in the manuscript sermons on John i. 47 +and John i. 41, 42, which are here taken as typical.</p> + +<p><a name="f13" id="f13" href="#f13.1">[13]</a> Samuel Hopkins, <i>Life of Edwards</i>, p. 48.</p> + +<p><a name="f14" id="f14" href="#f14.1">[14]</a> As illustrating the expansion in the printed sermon as compared with +the manuscript prepared for preaching, see note p. <a href="#Page_157">157</a>.</p> + +<p><a name="f15" id="f15" href="#f15.1">[15]</a> The next neighbor town.</p> + +<p><a name="f16" id="f16" href="#f16.1">[16]</a> “If I am in danger of going to hell, I should be glad to know as much +as possibly I can of the dreadfulness of it. If I am very prone to neglect +due care to avoid it, he does me the best kindness who does most to +represent to me the truth of the case, that sets forth my misery and +danger in the liveliest manner.”—Sermon on The Distinguishing Marks of a +Work of the Spirit of God.</p> + +<p><a name="f17" id="f17" href="#f17.1">[17]</a> As Professor A. V. G. Allen informs the editor in a letter, Jan. 23, 1904.</p> + + + + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Selected Sermons of Jonathan Edwards, by +Jonathan Edwards + +*** END OF THIS PROJECT GUTENBERG EBOOK SELECTED SERMONS OF JONATHAN *** + +***** This file should be named 34632-h.htm or 34632-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/4/6/3/34632/ + +Produced by The Online Distributed Proofreading Team at +http://www.pgdp.net (This book was produced from scanned +images of public domain material from the Google Print +project.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Selected Sermons of Jonathan Edwards + +Author: Jonathan Edwards + +Editor: H. Norman Gardiner + +Release Date: December 12, 2010 [EBook #34632] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK SELECTED SERMONS OF JONATHAN *** + + + + +Produced by The Online Distributed Proofreading Team at +http://www.pgdp.net (This book was produced from scanned +images of public domain material from the Google Print +project.) + + + + + + + + + +SELECTED SERMONS OF JONATHAN EDWARDS + + + + +[Illustration: Jonathan Edwards.] + + + + + SELECTED SERMONS OF JONATHAN EDWARDS + + + EDITED WITH INTRODUCTION AND NOTES + BY H. NORMAN GARDINER + PROFESSOR OF PHILOSOPHY IN SMITH COLLEGE + + + New York + THE MACMILLAN COMPANY + LONDON: MACMILLAN & CO., LTD. + 1904 + + _All rights reserved_ + + + + + COPYRIGHT, 1904, BY THE MACMILLAN COMPANY. + + + Set up and electrotyped. Published June, 1904. + + + Norwood Press + J. S. Cushing & Co.--Berwick & Smith Co. + Norwood, Mass., U.S.A. + + + + +CONTENTS + + + PAGE + + INTRODUCTION vii + + SERMONS: + + I. GOD GLORIFIED IN MAN'S DEPENDENCE (1731) 1 + + II. THE REALITY OF SPIRITUAL LIGHT (1733) 21 + + III. RUTH'S RESOLUTION (1735) 45 + + IV. THE MANY MANSIONS (1737) 64 + + V. SINNERS IN THE HANDS OF AN ANGRY GOD (1741) 78 + + VI. A STRONG ROD BROKEN AND WITHERED (1748) 98 + + VII. FAREWELL SERMON (1750) 118 + + NOTES 155 + + + + + +INTRODUCTION + + +Jonathan Edwards was born October 5, 1703, in what is now South Windsor, +Conn., a part of the parish then known as "Windsor Farmes." His father, +the Rev. Timothy Edwards, the minister of the parish, a Harvard graduate, +was reputed a man of superior ability and polished manners, a lover of +learning as well as of religion; in addition to his pastoral duties, he +fitted young men for college, and his liberal views of education appear in +the fact that he made his daughters pursue the same studies these youths +did. His mother, a daughter of the Rev. Solomon Stoddard, the minister of +Northampton, is said to have resembled her distinguished father in +strength of character and to have surpassed her husband in the native +vigor of her mind. As regards remoter ancestry and their intellectual and +moral qualities, Edwards seems also to have been well born; an exception, +however, must be made of the eccentric and possibly insane grandmother on +his father's side, whose outrageous conduct led to her divorce.[1] + +Brought up the only son in a family of ten daughters, apart from all +distracting influences, in an atmosphere of religion and serious study in +the home, amid natural surroundings of meadows, woods, and low-lying +distant hills singularly conducive to a life of contemplation, the boy +early developed that absorbing interest in the things of the spirit, and +that astonishing acuteness of intellect which are the most prominent +characteristics of his genius. While a mere child he spent much of his +time in religious exercises and in conversation on religious matters with +other boys, with some of whom he joined to build a booth in a retired spot +in a swamp for secret prayer; he had besides several other such places for +prayer in the woods to which he was wont to retire. His mind also dwelt +much on the doctrines he was taught, especially on the doctrine of God's +sovereignty in election, against which he at that time violently rebelled. +When only ten years of age he wrote a short, quaint, somewhat humorous +little tract on the immortality of the soul; at about twelve he composed a +remarkably accurate and ingenious paper on the habits of the "flying +spider." + +He entered the Collegiate School of Connecticut at Saybrook--afterwards +Yale College--at thirteen, and in 1720, shortly before his seventeenth +birthday, graduated at New Haven with the valedictory. In his Sophomore +year he made the acquaintance of Locke's _Essay on the Human +Understanding_--a work which left a permanent impress on his thinking. He +read it, he says, with a far higher pleasure "than the most greedy miser +finds when gathering up handfuls of silver and gold from some +newly-discovered treasure." Under its influence he began a series of Notes +on the Mind, with a view to a comprehensive treatise on mental philosophy. +He also began, possibly somewhat later, a series of Notes on Natural +Science, with reference to a similar work on natural philosophy. It is in +these early writings that we find the outlines of an idealistic theory +which resembles, but was probably not at all derived from, that of +Berkeley, and which seems to have remained a determining factor in his +speculations to the last.[2] + +After graduating he continued to reside for two years in New Haven, +studying for the ministry. From August, 1722, till the following April he +supplied the pulpit of a small Presbyterian congregation in New York, but +declined the invitation to remain as their minister. After returning to +his father's home in Windsor, he received at least two other calls, one of +which he seems to have accepted.[3] In September, 1723, he went to New +Haven to receive his Master's degree, was appointed a tutor at the +college, entered upon the active duties of that office in June, 1724, and +continued in the same till September, 1726, when he resigned his tutorship +to become colleague-pastor with his grandfather Stoddard in the church at +Northampton. + +The spiritual history of Edwards in these years of growth from youth to +early manhood is recorded by his own hand in a narrative of personal +experiences written at a later date for his own use, in fragments of a +diary, and in a series of resolutions which he drew up for the conduct of +his own life. These documents, which were first published by his +biographer and descendant, Sereno E. Dwight, in 1829, throw a flood of +light on Edwards's character and temperament, and serve to explain much in +his life which would otherwise be obscure. He tells us in his narrative +how the childish delight in the exercises of religion before referred to +gradually declined; how at length "he turned like a dog to his vomit, and +went on in the ways of sin;" then how, after much conflict of soul, he +experienced toward the end of his college course a genuine conversion, +issuing in a new life and, in the course of time, a deep and delightful +sense of God's sovereignty, the excellency of Christ, and the beauty of +holiness. There is possibly some exaggeration in Edwards's description of +this lapse and this recovery, but it was at least a very real experience +to him, and it doubtless contributed to the emphasis which he afterwards +put on conversion in his preaching. His own state after this decisive +change was at times one of mystic rapture--"a calm, sweet abstraction of +soul from all the concerns of this world; and sometimes a kind of vision, +or fixed ideas and imaginations, of being alone in the mountains or some +solitary wilderness, far from all mankind, sweetly conversing with Christ +and wrapped and swallowed up in God." His diary is the record of a soul +straining in its flight. He watches the fluctuations of his moods with +almost morbid intensity, and yet in a way by no means merely conventional, +and with a singular absence of sentimentality, so evidently sincere and, +in a sense, objective are his observations. Of his seventy Resolutions, +all written before he was twenty, the following may be taken as a +specimen: it is the language of a mind as truly original as religious, and +is eminently characteristic. "On the supposition that there never was to +be but one individual in the world, at any one time, who was properly a +complete Christian, in all respects of a right stamp, having Christianity +always shining in its true lustre, and appearing excellent and lovely, +from whatever part and under whatever character viewed, _Resolved_: To act +just as I would do, if I strove with all my might to be that one, who +should live in my time." And he did so act; these resolutions were not +empty, they really determined his life. + +Edwards was ordained at Northampton, February 15, 1727, being then in his +twenty-fourth year. Five months later, July 28, he married the beautiful +Sarah Pierrepont, then seventeen, the daughter of the Rev. James +Pierrepont, of New Haven, one of the founders, and a prominent trustee, of +Yale College, and on her mother's side, the great-granddaughter of Thomas +Hooker, "the father of the Connecticut churches." Edwards's description of +her, written four years before their marriage, is famous.[4] The union +proved a singularly happy one, the intelligence, cheerfulness, piety, and +practical sagacity of Mrs. Edwards combining to make her at once a +congenial companion and a most useful helpmeet to her zealously devout, +highly intellectual, but often low-spirited husband, immersed in his +writings and his books. They had twelve children, all born in Northampton. +Mr. Stoddard died February 11, 1729, leaving the young minister in full +pastoral charge. It was a responsible undertaking for so young a man to +guide the affairs of a church reputed the largest and wealthiest in the +colony outside of Boston, one too on which the venerable and venerated +Stoddard had stamped the impress of his strong personality during a +ministry of nearly sixty years. Edwards, as he later confesses, made +mistakes. Nevertheless, he succeeded in winning and holding the +confidence, admiration, and affection of the people during the greater +part of the twenty-three years of his ministry in Northampton. He carried +the church through two great periods of revival (1734-35, 1740-42), and +added over five hundred and fifty names to its membership.[5] This, +however, represents but a small part of his influence in these years. Both +by his preaching in Northampton and elsewhere and by his published +writings, notably his printed sermons and his works dealing with the +revivals, in which must be included his treatise on the Religious +Affections, he powerfully affected the currents of religious thought and +life throughout New England and the neighboring colonies and, to some +extent also, in England and Scotland. His mission had been to recall the +Puritan churches, which for some seventy years had languished in a period +of decline, to the old high Puritan standards both of creed and of +conduct, and to infuse into them a new spirit of vital piety. In this he +was largely successful; and still to-day, in spite of wide departures from +his theological system, he remains an effectual spiritual force in the +churches inheriting the Puritan tradition. + +The estrangement between Edwards and his people began in 1744, in +connection with a case of discipline in which a large number of the youth +belonging to the leading families of the town were brought under suspicion +of reading and circulating immoral books.[6] During the excitement of the +revival the people had willingly accepted his high demands. But now, in +the reaction, flesh and blood rebelled. Edwards, however, was not the man +to accommodate the claims of religion, as he conceived those claims, to +the weaknesses of human nature. It would not be strange if, under the +circumstances, the people looked on their minister as something of a +spiritual dictator, exercising a kind of spiritual tyranny. Still, this +feeling, so far as it then existed, was not likely to have led to an open +rupture, had it not been that four years later, on occasion of an +application--the first in those years--for membership in the church, +Edwards sought to impose a new test of qualification. He required, namely, +that the candidate for full communion should give evidence of being +converted, and as such converted person, should make a public profession +of godliness. This restriction ran counter to the principles and usage +established by Mr. Stoddard, accepted by most of the neighboring churches, +and hitherto followed by Edwards himself, according to which, not only +might persons be admitted to church membership on the terms of the +"Halfway Covenant," but they might come to the Lord's Supper, if they +desired to do so, even without the assurance of conversion, the hope being +that the rite might itself prove a converting ordinance. Edwards was now +openly charged with seeking to lord it over the brethren, and the +indignation was intense. He, on his part, was convinced of the correctness +of his position, and was prepared to maintain it at all costs. The unhappy +controversy lasted for two years: Edwards dignified, courteous, disposed +to be conciliatory, yet insisting on the recognition of his rights, and +showing throughout his great moral and intellectual superiority; the +people prejudiced, obstinate, refusing even to consider his views or to +allow him to set them forth in the pulpit, bent only on getting rid of +him. Finally, on June 22, 1750, the Council, convened to advise on the +matter, recommended, by a vote of 10 to 9, the minority protesting, that +the pastoral relations should be dissolved. The concurrent sentiment of +the church was expressed by the overwhelming vote of about 200 to 20 of +the male members. The next Sunday but one Edwards preached his Farewell +Sermon.[7] + +Edwards was now forty-six years of age, unfitted, as he says, for any +other business but study, and with a "numerous and chargeable family" to +face the world with. The long controversy and the circumstances attending +the dismissal had had a depressing effect on his spirits, and the outlook +seemed to him gloomy in the extreme. But his trust was in God, and friends +did not fail. From Scotland came the offer of assistance in procuring him +a charge there; his Northampton adherents desired him to remain and form a +separate church in the town. Early in December he received a call from the +little church in Stockbridge, on the frontier, and about the same time an +invitation from the Commissioners in Boston of the "Society in London for +Propagating the Gospel in New England and the parts adjacent" to become +their missionary to the Indians, who then formed a large part of the +Stockbridge settlement. After acquainting himself by a residence of +several months in Stockbridge with the conditions of the work, and after +receiving satisfactory assurances, in a personal interview with the +Governor, with regard to the conduct of the Indian mission, he accepted +both of these proposals. He had scarcely done so when he received a call, +with the promise of generous support, from a church in Virginia. + +The opposition which had driven him from Northampton followed him to +Stockbridge. For several years a persistent effort was made to obstruct +his work, particularly his work among the Indians, and even to secure his +removal. But he successfully met this opposition, won the confidence of +the Indians, and greatly endeared himself to the "English." Here, too, in +the wilderness he found time and opportunity for the writing of those +great treatises on the Freedom of the Will, on the End for which God +created the World, on the Nature of True Virtue, and on the Christian +Doctrine of Original Sin, which are the principal foundation of his +theological reputation. + +Meanwhile an event had occurred in Edwards's family destined to have +important consequences--the marriage of his daughter Esther to the Rev. +Aaron Burr, President of Nassau Hall, in Princeton.[8] In September, +1757, Mr. Burr died; two days later, the Corporation appointed Edwards as +his successor. Edwards was for various reasons reluctant to accept the +appointment; he mistrusted his fitness, he especially feared that the +duties of the office would seriously interrupt the literary work in which +he was now engrossed. Nevertheless, on the recommendation of a Council +called at his desire to advise in the matter, he accepted the call. He +left Stockbridge in January, and toward the end of the month reached +Princeton. But the only work he did as President of the College was to +preach for five or six Sundays and to give out themes in divinity to the +Senior Class, with whom he afterwards discussed their papers on them. The +small-pox was epidemic in the town when he arrived, and as a precautionary +measure he had himself inoculated. The disease, mild at first, developed +badly, and on March 22, 1758, he died. From his death-bed he sent this +tender and characteristic message to his wife, who was still in +Stockbridge: "Give my kindest love to my dear wife, and tell her that the +uncommon union, which has so long subsisted between us, has been of such a +nature, as, I trust, is spiritual, and therefore will continue forever." +His last words, also characteristic, were, "Trust in God, and ye need not +fear." + +A tall, spare man, with high, broad forehead, clear piercing eyes, +prominent nose, thin, set lips and a rather weak chin, his whole +appearance suggested the perspicacity of intellect and the integrity, +refinement, and benevolence of character of one possessing little physical +energy, little suited to practical affairs, but intensely alive in the +spirit, intensely absorbed in the contemplation of things invisible and +eternal. The two qualities, indeed, for which he is most distinguished are +spirituality and intellectuality. Spiritual-mindedness was the very core +and essence of his being. Religion was his element. God was to him +absolute Reality; His will and His thoughts alone constituted the ultimate +truth and meaning of things. Nor was this with Edwards a mere +philosophical speculation; it was the high region in which he drew vital +breath, the solid ground on which he walked. He walked with God. He has +been called the "Saint of New England." Like other saints, he too has on +occasion his ecstasies.[9] + +To this high spirituality, with its rich emotional coloring, was united a +power and subtlety of intellect such as is possessed by only the very +greatest masters of the mind. The spiritual world in which Edwards moved +was for him no mere shadowy realm of pious sentiment or vague aspiration, +but a world whose main outlines, at least, were sharply defined for +thought. He conceived it, namely, in accordance with the scheme of things +systematized by Calvin, but originally wrought out with the compelling +force of transcendent genius by Augustine. The theological thought of +Augustine is concerned--to put the matter as simply as possible--with the +elaboration of four fundamental ideas: the absolute sovereignty of God; +the absolute dependence of man; the supernatural revelation of a divinely +originated plan of salvation administered by the Church; and a philosophy +of history according to which the whole created universe and the entire +temporal course of events are ordered and governed from all eternity with +reference to the establishment and triumph of a Kingdom of saints in the +Church, the holy "City of God." Augustine's conception of the Church is +modified, but not in principle rejected, by the Protestant theologians; +the other features of the scheme remain substantially unchanged. The idea +of God's absolute sovereignty leads naturally, in connection with the +motives supplied by certain teachings of Scripture, Roman jurisprudence, +Greek philosophy, and the experiences of a profound religious +consciousness, to the doctrines of God's eternal foreknowledge, His +"arbitrary," i.e., unconditional decrees,--the eternal +world-plan,--predestination, election, the historic work of redemption, +everlasting punishment for the unrepentant wicked, everlasting felicity +for the elect saints. Over against the sovereignty of God stands man's +absolute dependence, historically conditioned, as regards his present +spiritual capacities, by the Fall, with original sin, total depravity, and +the utter inability of man to recover by himself his lost heritage as its +consequence. Hence the great, the essential tragedy of human life--man +naturally corrupt, in slavery to sin, at enmity with God, utterly +incompetent to change a condition in which, by a sort of natural +necessity, he is the subject of God's vindictive justice, utterly +dependent for salvation on the free, unmerited grace of God, who has mercy +on whom He will have mercy, while whom He will He hardeneth, revealing +alike in mercy and in punishment the majesty of His divine and sovereign +attributes. + +This, in general, is the scheme which Edwards stands for, he most +conspicuously of all men of modern times. His speculative genius gave to +this scheme a metaphysical background, his logical acumen elaboration and +defence. He modified it in some respects, e.g., in his doctrine of the +will. What is more important, he gave a prominence to the inward state of +man--the dispositions and affections of his mind and heart--which +appreciably affected the relative values of the scheme, and which has, in +fact, changed the entire complexion of the religious thought of New +England. But as to the general scheme itself, the philosophy of religion, +the philosophy of life it expresses, there is nothing in that which is +essentially original with Edwards. In standing for these doctrines he but +champions the great orthodox tradition. + +But however little original may be the content of his thought, there is +nothing that is not in the highest degree original in his manner of +thinking. The significant thing about Edwards is the way he enters into +the tradition, infuses it with his personality and makes it live. The +vitality of his thought gives to its product the value of a unique +creation. Two qualities in him especially contribute to this result, large +constructive imagination and a marvellously acute power of abstract +reasoning. With the vision of the seer he looks steadily upon his world, +which is the world of all time and space and existence, and sees it as a +whole; God and souls are in it the great realities, and the transactions +between them the great business in which all its movement is concerned; +and this movement has in it nothing haphazard, it is eternally determined +with reference to a supreme and glorious end, the manifestation of the +excellency of God, the highest excellency of being. All the dark and +tragic aspects of the vision, which for him is intensely real, take their +place along with the other aspects, in a system, a system wherein every +part derives meaning and worth from its relation to the whole. People have +wondered how Edwards, the gentlest of men, could contemplate, as he said +he did, with sweetness and delight, the awful doctrine of the divine +sovereignty interpreted, as he interpreted it, as implying the everlasting +misery of a large part of the human race. The reason is no revolting +indifference, callous and inhuman, to suffering; the reason is rather the +personal detachment, the disinterested interest, the freedom from the +"pathetic fallacy" of the great poet, the great constructive thinker. It +is this large quality in Edwards's imagination which is one source of his +power. Another is the thoroughness and ability with which he +intellectually elaborates the details of his scheme. He wrote, indeed, no +system of divinity; yet he is the very opposite of a fragmentary thinker, +and few minds have been less episodic than was his. His intellectual +constructions are large and solid. Of the doctrines with which he deals, +he leaves nothing undeveloped; with infinite patience he pushes his +inquiries into every minute detail and remote consequence, putting his +adversaries to confusion by the unremitting attack, the overwhelming +massiveness of the argument. Rarely indeed can one escape his conclusions +who accepts his premises. Moreover, by the thoroughness, acuteness and +sincerity of his reasoning he powerfully stimulates the intellectual +faculties. Even in his most terrific sermons he never appeals to mere hope +and fear, nor to mere authority; in them, as in his theological treatises, +he is bent on demonstrating, within the limits prescribed by the +underlying assumptions, the reasonableness of his doctrine, its agreement +with the facts of life and the constitution of things, as well as with the +inspired teachings of the Word. + +Now these qualities appear, as in his other writings, so also, and perhaps +most conspicuously, in his sermons. Edwards's chief public work and his +chief reputation in his lifetime was as a preacher; the fame of his +theological treatises is largely, indeed, posthumous. He was a great +preacher. In the case of many of the older divines, it is difficult for us +now to understand how they could ever have been considered great +preachers: to us their sermons seem dry and insipid. But it is not so with +Edwards. Even in print, after more than a hundred and fifty years, and +notwithstanding the gulf which separates our age from his, his sermons are +still deeply interesting. They are interesting because, among other +things, they reveal a great and interesting personality. They are instinct +with the energy of his intellect, they are vital with the vital touch of +his genius. He preached his theology; some of his sermons--for instance, +the sermon, or rather combination of sermons, on Justification by +Faith--seem to be less sermons than highly elaborate theological +disquisitions, adapted to the use of professional students. And there is +doubtless no sermon of his which does not reflect, to some extent, his +theological system. Edwards was certainly impressed with The Importance +and Advantage of a Thorough Knowledge of Divine Truth--the theme and title +of one of his ablest discourses. He held that God had revealed Himself +not only to the heart, but to the mind of man, and that an intelligent +apprehension of the revelation was indispensable, in some measure, alike +to saving faith and to the development of Christian character. But it +would be a mistake to think of Edwards as preaching the dry bones of his +theology. He was far, indeed, from supposing, as some now seem to suppose, +that a Christian society can be the more perfectly organized in proportion +as all definiteness of theological, that is, distinctively religious, +conceptions is eliminated. He had too profound a respect for the intellect +to exclude it from matters of the deepest speculative as well as practical +moment, and he had too lofty an idea of religion to identify it either +with vague, transcendental emotion or with merely personal, social, or +political morality. His sermons, however, are by no means all of one type. +On the contrary, they are of a great variety of types. They are +"doctrinal," "practical," "experimental," and--taking into account the +unpublished manuscripts--there is an unusually large number of +"occasional" sermons.[10] And there are a good many varieties within the +types. But even when the sermons are most "doctrinal," the practical +interest of a _living_ conviction of the truth is never absent. The +abstract antithesis of thought and life, of theory and practice, as though +thinking were not itself a doing or as though an attitude toward truth +were not itself practical or capable of determining other practical +attitudes, is an error from which Edwards is wholesomely free. + +To say this is not necessarily to approve the content of his doctrinal +preaching. The thought of the churches with which Edwards was associated +has moved away from his thought. He contended stoutly for his scheme of +things, but he fought, it would seem, a losing fight. It is not that he +has been refuted by abstract logic; the argument by which he has been set +aside, so far as he has been set aside, is the logic of events. The +change has been brought about no doubt by many influences. Some of them +seem purely sentimental. But there are two things at least of fundamental +divergence in the character of our time--the development in us of a +critically disciplined historical sense and the dominating influence in +our modern science and philosophy of the idea of evolution. These have +broken down those hard and fast distinctions between nature and the +supernatural, nature and grace, human reason and divine revelation in +which Edwards delighted, at least in the form in which he habitually +preached them. With the establishment, on the lines of historical +criticism, of new canons of exegesis in the interpretation of Scripture +and with the gradual disappearance of the idea of the Bible as an external +authority, Protestant Christianity is at present confronting the question, +whether the entire claim of Christianity to be a supernatural revelation, +in the sense in which the term "supernatural" is used by orthodox +theologians, has not been misplaced. This is a question which Edwards +never raises and which he does not help us directly to solve. He has the +mind of a speculative philosopher, has a very profound thought of God, +grasps firmly the eternal spiritual significance of things; but he is +deficient in the historical sense--his History of Redemption is a wholly +uncritical, dogmatic construction, and he is not speculative enough to +find, or at least he works under conditions which prevent him from +showing, the mediating principles by which the antitheses and +contradictions of experience and theory can be reconciled and annulled. + +But to return to the sermons. Edwards's sermons are constructed, in +general, on a definite model. We have, first, the Exposition of the text. +We have, secondly, a clearly formulated statement of the Doctrine, which +is then developed under its appropriate and preannounced divisions. +Finally, we have what is variously called the Improvement, Use, or +Application, similarly developed. The "Doctrine" is not usually an +abstract theological dogma: it is simply the theme of the discourse stated +in propositional form. Thus an unpublished sermon on John i. 41, 42 has +this for its statement of doctrine: "When persons have truly come to +Christ themselves, they naturally desire to bring others also to him." +Another unpublished sermon on John iii. 7 has this: "'Tis no wonder that +Christ said that we must be born again." In another--also +unpublished--from the text John i. 47 the doctrine is the similarly simple +statement, "'Tis a great thing to be indeed a converted person." +Sometimes, though rarely, the statement of a doctrine is omitted +altogether, the text itself being regarded as sufficiently defining the +subject.[11] This, however, is never the case with the Application. +Indeed, so "practical" is Edwards in his preaching that the Application is +sometimes much the larger part of the discourse. In the sermon on John i. +47, for example, it fills about two-thirds of the manuscript. In fact, the +proportion of these parts, Exposition, Development of Doctrine and +Application, depends entirely on the nature of the theme and the special +ends of the sermon. And similarly of the length and number of the +subdivisions. One feature is constant--strictly logical arrangement. +However finely articulated the sermons may be, they are constructed so as +to make a distinctly unified impression. Nor is this unity of impression +seriously interfered with, as a rule, by the length of the sermon. Edwards +was not in the habit of exhausting the attention of his audience. +Occasionally, however, he would develop his theme through two or more +sermons. When these appear in the printed editions as a single discourse, +the length naturally seems inordinate. In the manuscripts the parts of +such compound sermons are indicated by the word "Doc" (Doctrine) at the +divisions, suggesting that the preacher was wont, in renewing the theme, +to remind his hearers of the precise nature of the subject under +discussion.[12] + +And as there was no confusion in the thought, so the style of Edwards's +sermons is singularly clear, simple and unstudied. He affects no graces, +seeks no adornments, which the subject-matter itself and his interest in +it do not naturally lend. "The style is the man" is a saying which +peculiarly applies to him. The nobility, strength and directness of his +thought, the vividness and largeness of his imagination, the truthfulness +and elevation of his character, the intensity of his convictions, his +impassioned earnestness are reflected in his discourses. They seem to have +been to an unusual degree a spontaneous form of self-expression. But +attention is never diverted from the subject to the skill of the +workmanship. The object is not to delight, but to convince, and the +attainment of this end is sought by direct methods of argument, persuasion +and appeal. Yet the style, though simple and straightforward, is very far +from being barren. The sermons are full of great, rich, beautiful words; +and there are many passages in them of wonderful charm as well as many of +great sublimity and rhetorical power. But Edwards's interest in these +seems never merely verbal. He is not a maker of phrases. He makes use of +striking metaphor and startling antithesis, his style is often +picturesque, he well knows the rhetorical value of iteration, when the +repeated phrase is employed in a varied context; but he never seeks to +produce his effects by literary indirection. He can be easy, familiar, +colloquial even, on occasion, if that suits his purpose; but he is never +undignified, never vulgarly sensational, nor does he seem ever to be +intentionally humorous. The construction of his sentences is often such as +the pedantry of modern standards would condemn; but however old-fashioned, +it is seldom indeed that the expression can be called whimsical or quaint. +The most determining external influence on his style was unquestionably +the old, so-called King James version of the English Bible. His language +is saturated with its thought and phraseology. And as he is intimately +acquainted with it in all its parts, so he is continually quoting it and +constantly surprising us with fresh discoveries, in novel collocations, of +its variety, beauty and impressiveness. He was influenced also doubtless +by his too exclusively theological and philosophical reading. But it is, +in the end, the originality of his own genius, the depth and subtlety and +force of his mind and the richness of his spiritual experiences, which we +must regard as setting the stamp upon his style. Edwards's sermons are +hall-marked: they have not only interest as historical memorials of the +religious conditions of their time; as the personal expressions of an +original mind, working in traditional material, indeed, but animating and +so refashioning it with the unique form of a great personality, they have +also the value of literature. + +Largely to the union of the intellectual and emotional elements +mentioned--the definiteness of the message, the logical unity of the +thought, the singleness and sincerity of the aim, the intensity of the +conviction, the thorough knowledge of Scripture, the profound +acquaintance, through personal experience, of the religious movings of the +human heart--must be attributed, in connection with the state of religious +thought and feeling of the time and the respect aroused by the character +of the preacher, the power which he exercised on his contemporaries. Of +his manner of preaching we have from his pupil, Hopkins, the following +authentic testimony. "His appearance in the desk was with a good grace, +and his delivery easy, natural and very solemn. He had not a strong, loud +voice, but appeared with such gravity and solemnity, and spake with such +distinctness, clearness and precision, his words were so full of ideas, +set in such a plain and striking light, that few speakers have been so +able to demand the attention of an audience as he. His words often +discovered a great degree of inward fervor, without much noise or external +emotion, and fell with great weight on the minds of his hearers. He made +but little motion of his head or hands in the desk, but spake as to +discover the motion of his own heart, which tended in the most natural and +effectual manner to move and affect others. + +"As he wrote his sermons out at large for many years, and always wrote a +considerable part of most of his public discourses, so he carried his +notes into the desk with him, and read the most that he wrote; yet he was +not so confined to his notes, when he wrote at large, but that, if some +thoughts were suggested, while he was speaking, which did not occur when +writing, and appeared to him pertinent and striking, he would deliver +them; and that with as great propriety, and oftener with greater pathos, +and attended with a more sensible good effect on his hearers, than all he +had wrote."[13] + + * * * * * + +The sermons in the present volume have been selected as representative of +Edwards the preacher rather than of Edwards the theologian. Any such +collection must include at least the following four: the sermon on Man's +Dependence, the sermon on Spiritual Light, the Enfield Sermon and the +Farewell Sermon. These are classic. Moreover, they represent Edwards in +four of his most distinguishing aspects: as the powerful champion of a +theology resting ultimately on the principle of a transcendent, righteous, +sovereign Will; as the equally convinced advocate of the mystical +principle of an immediate, intuitive apprehension, through supernatural +illumination, of divine truth; as the flaming revivalist, with pitiless +logic and terrible realism of description, arousing, startling, +overwhelming the sinner with the sense of impending doom; finally, as the +rejected minister appealing, without rancor or bitterness, from the +judgment of this world to the judgment of an infallible tribunal and +displaying what must ever make him more interesting, more precious as a +heritage to the Church and the world, than any of his opinions or his +works, the dignity and repose, the patience, strength and depth of a great +character, perfected through suffering and apparent defeat, in what was +virtually the Apologia of his ministerial life. These sermons alone would +suffice to justify Edwards's reputation as the foremost preacher of his +age. Still, they cannot, of course, be taken as adequately representing +the whole range and power of his discourses. In particular, the Enfield +sermon, which has loomed so large in the popular imagination of Jonathan +Edwards, and which, in fact, is but one--to be sure, the most extreme--of +a number of the same type, cannot be taken as fairly representative even +of Edwards's revival sermons. There has, therefore, been added, in this +reference, a revival sermon of another type, the sermon on Ruth's +Resolution. This sermon was chosen, not because it is better than some +others, but because, while being an excellent sermon of its kind, it is +also brief, and so better adapted to the scope of this volume. There has +been further added, as representing a type distinctly different from any +of the others, the funeral sermon entitled A Strong Rod Broken and +Withered, which is certainly one of the noblest, in thought and +expression, of Edwards's discourses, and which is probably unique among +his writings as dealing with the subject of civil government and the +management of affairs. Had space permitted, the picture of the Christian +statesman in this sermon might have been matched by the picture of the +Christian minister in one of the ordination sermons; but the omission is +the less serious since the conception is so largely realized in Edwards +himself. + +The above six sermons were selected independently of the fact that they +are among the ten published by their author; but this circumstance +confirms the choice and, moreover, serves to authenticate the text. +Edwards has suffered not a little at the hands of his editors, +particularly Dwight, who seems to have been possessed by the idea that his +author would appear to better advantage in a style and language more +elegant and refined. "Don't do as Orpah did," pleads Edwards in the Ruth +sermon; "Do not as Orpah did," is the feeble refinement of his editor. But +even the generally accurate Worcester or First American Edition (1809) is +not to be implicitly trusted; for instance, two whole pages are omitted at +the end of the Enfield sermon, giving to that sermon a startling and +bizarre close, wholly out of keeping with Edwards's habitual manner. Later +editions import other errors and, even while professing to follow the +Worcester edition, sometimes, in fact, follow not that edition, but +Dwight's (e.g., in the Ruth sermon). The present text is based upon a +careful comparison of the original editions, now very scarce, in the +Boston Athenaeum. The original expressions, 'tis, won't, don't, etc., as +Edwards himself printed them, have been restored, a number of verbal +errors in the later editions corrected and several omitted lines +recovered, besides the long passage already mentioned, which is, however, +in Dwight, at the end of the Enfield sermon. No attempt, however, has been +made to give a facsimile reproduction of the first editions with all their +printer's errors, capricious spelling, antiquated punctuation and uncouth +use of capitals and italics. These externalities could but distract the +modern reader, while adding nothing essential to accuracy. In these +respects, therefore, the more modern usage has been followed. The aim has +simply been to give the exact words of the originals and to preserve their +spirit, treating the sermons as sermons to be preached and not as essays +to be read. Accordingly, while avoiding the extremes of the first +editions, italics have been used where Edwards used them to mark +divisions, or for special emphasis, somewhat more freely than would be +customary now. This edition also follows his, and the Biblical, use of +ordinary type in personal pronouns referring to divine beings, the verbal +reverence in the modern use of capitals being regarded as needless to +enhance the real reverence of Edwards's thought and possibly a little out +of place. Added words are enclosed within square brackets. + +Besides the six sermons mentioned, the present collection includes one, +the interesting if not exactly great sermon on the Many Mansions, which +has not before been published. A copy of this sermon made for the late +Professor Edwards A. Park, of Andover, was kindly put at the disposal of +the editor by his son, the Rev. Dr. William E. Park, of Gloversville, +N.Y.; but it has also been carefully collated with the original +manuscript. The editor has also examined the original manuscripts of all +the other sermons in this volume, except that of the Farewell Sermon, +which could not be discovered. These manuscripts are all in the collection +of between eleven and twelve hundred of Edwards's sermons now in the Yale +University Library. Most of these manuscripts are written in an +exceedingly minute hand, with many abbreviations and occasionally with +insertions in shorthand, on sheets of paper about 3-5/8 x 4-1/8 in. in +size, stoutly stitched together. The facsimile of the first page of the +sermon on Spiritual Light given in this volume opposite p. 21 is +representative; a relatively small number are slightly larger. Of the +particular manuscripts some account will be found in the notes. The +handling and deciphering of these manuscripts give one a curious sense of +intimacy with the working of Edwards's brain and heart: one is with him in +his workshop and sees, as it were, the very thing in the making. One seems +to feel the intensity of the excitement as, with his audience present in +imagination, and with keen delight in the activity of literary creation, +he works out his theme. One observes how alternative forms of expression, +alternative lines of development, suggest themselves, and how now whole +paragraphs, whole pages are struck off at white heat, while now, oftenest +towards the end, the barest outlines are jotted down, to be filled out in +delivery. But the manuscripts of the sermons which Edwards himself +published afford no help in the fixing of the text. The sermons as he +printed them are invariably expanded and often greatly altered in other +respects; and the copy prepared for the printer is no longer extant.[14] +This circumstance should not be overlooked in judging of sermons printed +directly from the manuscripts. In the Yale collection, there are sermons +which were written out pretty fully; others are only fairly fully written +out in parts, others again are mere skeletons. The majority of those of +the Northampton period are of the second sort. Among the hundreds of +Edwards's unpublished sermons, there are doubtless many that it would be +interesting to have in print just as they stand; it is doubtful if there +are any which would add materially to his reputation as a preacher in +comparison with the great sermons already published. + +The portrait of Edwards in this volume is from a recent photograph of the +original painting of 1740. The photograph was kindly furnished by the +present owner of the painting, Mr. Eugene P. Edwards, of Chicago, to whom +the editor takes this opportunity of expressing his obligations. He also +desires to express his thanks to Dr. William E. Park for the use of the +copy of the sermon on the Many Mansions; to the publishers for allowing +the extra space required for printing this new sermon; to Professor +Franklin B. Dexter for generous help in the study of the manuscripts and +for permission to photograph the sermon on Spiritual Light; to Mr. Charles +K. Bolton, Librarian of the Boston Athenaeum, for courtesies in the use of +the first editions; and to Mr. George N. Whipple of Boston, for verifying +a number of references. + + NORTHAMPTON, MASS., + March, 1904. + + + + +SELECTED SERMONS OF JONATHAN EDWARDS + + + + +I + +GOD GLORIFIED IN MAN'S DEPENDENCE deg. + +1 COR. i. 29-31.--That no flesh should glory in his presence. But of him +are ye in Christ Jesus, who of God is made unto us wisdom, and +righteousness, and sanctification, and redemption: that according as it is +written, He that glorieth, let him glory in the Lord. + + +Those Christians to whom the apostle directed this epistle dwelt in a part +of the world where human wisdom was in great repute; as the apostle +observes in the 22d verse of this chapter, "The Greeks seek after wisdom." +Corinth was not far from Athens, that had been for many ages the most +famous seat of philosophy and learning in the world. + +The apostle therefore observes to them how that God, by the gospel, +destroyed and brought to nought their human wisdom. The learned Grecians +and their great philosophers by all their wisdom did not know God: they +were not able to find out the truth in divine things. But after they had +done their utmost to no effect, it pleased God at length to reveal himself +by the gospel, which they accounted foolishness. He "chose the foolish +things of the world to confound the wise, and the weak things of the world +to confound the things which are mighty, and the base things of the world, +and things that are despised, yea, and things which are not, to bring to +nought the things that are." And the apostle informs them why he thus +did, in the verse of the text: _That no flesh should glory in his +presence_, &c. + +In which words may be observed, + +1. What God aims at in the disposition of things in the affair of +redemption, viz., that man should not glory in himself, but alone in God: +_That no flesh should glory in his presence,--that, according as it is +written, He that glorieth, let him glory in the Lord_. + +2. How this end is attained in the work of redemption, viz., by that +absolute and immediate dependence which men have upon God in that work for +all their good. Inasmuch as, + +First, All the good that they have is in and through Christ; _he is made +unto us wisdom, righteousness, sanctification, and redemption_. All the +good of the fallen and redeemed creature is concerned in these four +things, and cannot be better distributed than into them; but Christ is +each of them to us, and we have none of them any otherwise than in him. +_He is made of God unto us wisdom_: in him are all the proper good and +true excellency of the understanding. Wisdom was a thing that the Greeks +admired; but Christ is the true light of the world, it is through him +alone that true wisdom is imparted to the mind. 'Tis in and by Christ that +we have _righteousness_: it is by being in him that we are justified, have +our sins pardoned, and are received as righteous into God's favor. 'Tis by +Christ that we have _sanctification_: we have in him true excellency of +heart as well as of understanding; and he is made unto us inherent, as +well as imputed righteousness. 'Tis by Christ that we have _redemption_, +or actual deliverance from all misery, and the bestowment of all happiness +and glory. Thus we have all our good by Christ, who is God. + +Secondly, Another instance wherein our dependence on God for all our good +appears, is this, that it is God that has given us Christ, that we might +have these benefits through him; he _of God is made unto us wisdom, +righteousness_, &c. + +Thirdly, 'Tis _of him_ that we are in Christ Jesus, and come to have an +interest in him, and so do receive those blessings which he is made unto +us. It is God that gives us faith whereby we close with Christ. + +So that in this verse is shown our dependence on each person in the +Trinity for all our good. We are dependent on Christ the Son of God, as he +is our wisdom, righteousness, sanctification and redemption. We are +dependent on the Father, who has given us Christ, and made him to be these +things to us. We are dependent on the Holy Ghost, for 'tis _of him that we +are in Christ Jesus_; 'tis the Spirit of God that gives faith in him, +whereby we receive him and close with him. + + +DOCTRINE + +_God is glorified in the work of redemption in this, that there appears in +it so absolute and universal a dependence of the redeemed on him._ + +Here I propose to show, I., That there is an absolute and universal +dependence of the redeemed on God for all their good. And II., That God +hereby is exalted and glorified in the work of redemption. + +I. There is an absolute and universal dependence of the redeemed on God. +The nature and contrivance of our redemption is such, that the redeemed +are in every thing directly, immediately and entirely dependent on God: +they are dependent on him for all, and are dependent on him every way. + +The several ways wherein the dependence of one being may be upon another +for its good, and wherein the redeemed of Jesus Christ depend on God for +all their good, are these, viz., that they have all their good _of_ him, +and that they have all _through_ him, and that they have all _in_ him. +That he is the cause and original whence all their good comes, therein it +is _of_ him; and that he is the medium by which it is obtained and +conveyed, therein they have it _through_ him; and that he is that good +itself that is given and conveyed, therein it is _in_ him. + +Now those that are redeemed by Jesus Christ do, in all these respects, +very directly and entirely depend on God for their all. + +First, The redeemed have all their good _of_ God; God is the great author +of it; he is the first cause of it, and not only so, but he is the only +proper cause. + +'Tis of God that we have our Redeemer: it is God that has provided a +Saviour for us. Jesus Christ is not only of God in his person, as he is +the only begotten Son of God, but he is from God, as we are concerned in +him and in his office of Mediator: he is the gift of God to us: God chose +and anointed him, appointed him his work, and sent him into the world. + +And as it is God that gives, so 'tis God that accepts the Saviour. As it +is God that provides and gives the Redeemer to buy salvation for us, so it +is of God that salvation is bought: he gives the purchaser, and he affords +the thing purchased. + +'Tis of God that Christ becomes ours, that we are brought to him and are +united to him: it is of God that we receive faith to close with him, that +we may have an interest in him. Eph. ii. 8, "For by grace ye are saved, +through faith; and that not of yourselves, it is the gift of God." 'Tis of +God that we actually do receive all the benefits that Christ has +purchased. 'Tis God that pardons and justifies, and delivers from going +down to hell, and it is his favor that the redeemed are received into, and +are made the objects of, when they are justified. So it is God that +delivers from the dominion of sin, and cleanses us from our filthiness, +and changes us from our deformity. It is of God that the redeemed do +receive all their true excellency, wisdom and holiness; and that two ways, +viz., as the Holy Ghost, by whom these things are immediately wrought, is +from God, proceeds from him and is sent by him; and also as the Holy +Ghost himself is God, by whose operation and indwelling the knowledge of +divine things, and a holy disposition, and all grace, are conferred and +upheld. + +And though means are made use of in conferring grace on men's souls, yet +'tis of God that we have these means of grace, and 'tis God that makes +them effectual. 'Tis of God that we have the holy Scriptures; they are the +word of God. 'Tis of God that we have ordinances, and their efficacy +depends on the immediate influence of the Spirit of God. The ministers of +the gospel are sent of God, and all their sufficiency is of him. 2 Cor. +iv. 7, "We have this treasure in earthen vessels, that the excellency of +the power may be of God, and not of us." Their success depends entirely +and absolutely on the immediate blessing and influence of God. The +redeemed have all. + +1. Of the _grace_ of God. It was of mere grace that God gave us his only +begotten Son. The grace is great in proportion to the dignity and +excellency of what is given: the gift was infinitely precious, because it +was a person infinitely worthy, a person of infinite glory; and also +because it was a person infinitely near and dear to God. The grace is +great in proportion to the benefit we have given us in him: the benefit is +doubly infinite, in that in him we have deliverance from an infinite, +because an eternal, misery; and do also receive eternal joy and glory. The +grace in bestowing this gift is great in proportion to our unworthiness to +whom it is given; instead of deserving such a gift, we merited infinitely +ill of God's hands. The grace is great according to the manner of giving, +or in proportion to the humiliation and expense of the method and means by +which way is made for our having of the gift. He gave him to us dwelling +amongst us; he gave him to us incarnate, or in our nature; he gave him to +us in our nature, in the like infirmities in which we have it in our +fallen state, and which in us do accompany and are occasioned by the +sinful corruption of our nature. He gave him to us in a low and afflicted +state; and not only so, but he gave him to us slain, that he might be a +feast for our souls. deg. + +The grace of God in bestowing this gift is most free. It was what God was +under no obligation to bestow: he might have rejected fallen man, as he +did the fallen angels. It was what we never did any thing to merit. 'Twas +given while we were yet enemies, and before we had so much as repented. It +was from the love of God that saw no excellency in us to attract it; and +it was without expectation of ever being requited for it. + +And 'tis from mere grace that the benefits of Christ are applied to such +and such particular persons. Those that are called and sanctified are to +attribute it alone to the good pleasure of God's goodness, by which they +are distinguished. He is sovereign, and hath mercy on whom he will have +mercy, and whom he will, he hardens. + +Man hath now a greater dependence on the grace of God than he had before +the fall. He depends on the free goodness of God for much more than he did +then: then he depended on God's goodness for conferring the reward of +perfect obedience: for God was not obliged to promise and bestow that +reward: but now we are dependent on the grace of God for much more: we +stand in need of grace, not only to bestow glory upon us, but to deliver +us from hell and eternal wrath. Under the first covenant we depended on +God's goodness to give us the reward of righteousness; and so we do now. +And not only so, but we stand in need of God's free and sovereign grace to +give us that righteousness; and yet not only so, but we stand in need of +his grace to pardon our sin and release us from the guilt and infinite +demerit of it. + +And as we are dependent on the goodness of God for more now than under the +first covenant, so we are dependent on a much greater, more free and +wonderful goodness. We are now more dependent on God's arbitrary and +sovereign good pleasure. We were in our first estate dependent on God for +holiness: we had our original righteousness from him; but then holiness +was not bestowed in such a way of sovereign good pleasure as it is now. +Man was created holy, and it became God to create holy all the reasonable +creatures he created: it would have been a disparagement to the holiness +of God's nature, if he had made an intelligent creature unholy. But now +when a man is made holy, it is from mere and arbitrary grace; God may +forever deny holiness to the fallen creature if he pleases, without any +disparagement to any of his perfections. + +And we are not only indeed more dependent on the grace of God, but our +dependence is much more conspicuous, because our own insufficiency and +helplessness in ourselves is much more apparent in our fallen and undone +state than it was before we were either sinful or miserable. We are more +apparently dependent on God for holiness, because we are first sinful, and +utterly polluted, and afterward holy: so the production of the effect is +sensible, and its derivation from God more obvious. If man was ever holy +and always was so, it would not be so apparent, that he had not holiness +necessarily, as an inseparable qualification of human nature. So we are +more apparently dependent on free grace for the favor of God, for we are +first justly the objects of his displeasure and afterwards are received +into favor. We are more apparently dependent on God for happiness, being +first miserable and afterwards happy. It is more apparently free and +without merit in us, because we are actually without any kind of +excellency to merit, if there could be any such thing as merit in creature +excellency. And we are not only without any true excellency, but are full +of, and wholly defiled with, that which is infinitely odious. All our good +is more apparently from God, because we are first naked and wholly without +any good, and afterwards enriched with all good. + +2. We receive all of the _power_ of God. Man's redemption is often spoken +of as a work of wonderful power as well as grace. The great power of God +appears in bringing a sinner from his low state, from the depths of sin +and misery, to such an exalted state of holiness and happiness. Eph. i. +19, "And what is the exceeding greatness of his power to usward who +believe, according to the working of his mighty power." + +We are dependent on God's power through every step of our redemption. We +are dependent on the power of God to convert us, and give faith in Jesus +Christ, and the new nature. 'Tis a work of creation: "If any man be in +Christ, he is a new creature," 2 Cor. v. 17. "We are created in Christ +Jesus," Eph. ii. 10. The fallen creature cannot attain to true holiness, +but by being created again: Eph. iv. 24, "And that ye put on the new man, +which after God is created in righteousness and true holiness." It is a +raising from the dead: Col ii. 12, 13, "Wherein ye also are risen with +him, through the faith of the operation of God, who hath raised him from +the dead." Yea, it is a more glorious work of power than mere creation, or +raising a dead body to life, in that the effect attained is greater and +more excellent. That holy and happy being and spiritual life which is +reached in the work of conversion is a far greater and more glorious +effect than mere being and life. And the state from whence the change is +made, of such a death in sin, and total corruption of nature, and depth of +misery, is far more remote from the state attained, than mere death or +nonentity. + +'Tis by God's power also that we are preserved in a state of grace: 1 Pet. +i. 5, "Who are kept by the power of God through faith unto salvation." As +grace is at first from God, so 'tis continually from him, and is +maintained by him, as much as light in the atmosphere is all day long from +the sun, as well as at first dawning or at sunrising. + +Men are dependent on the power of God for every exercise of grace, and for +carrying on the work of grace in the heart, for the subduing of sin and +corruption, and increasing holy principles, and enabling to bring forth +fruit in good works, and at last bringing grace to its perfection, in +making the soul completely amiable in Christ's glorious likeness, and +filling of it with a satisfying joy and blessedness; and for the raising +of the body to life, and to such a perfect state, that it shall be +suitable for a habitation and organ for a soul so perfected and blessed. +These are the most glorious effects of the power of God that are seen in +the series of God's acts with respect to the creatures. + +Man was dependent on the power of God in his first estate, but he is more +dependent on his power now; he needs God's power to do more things for +him, and depends on a more wonderful exercise of his power. It was an +effect of the power of God to make man holy at the first; but more +remarkably so now, because there is a great deal of opposition and +difficulty in the way. 'Tis a more glorious effect of power to make that +holy that was so depraved and under the dominion of sin, than to confer +holiness on that which before had nothing of the contrary. It is a more +glorious work of power to rescue a soul out of the hands of the devil, and +from the powers of darkness, and to bring it into a state of salvation, +than to confer holiness where there was no prepossession or opposition. +Luke xi. 21, 22, "When a strong man armed keepeth his palace, his goods +are in peace; but when a stronger than he shall come upon him, and +overcome him, he taketh from him all his armor wherein he trusted, and +divideth his spoils." So 'tis a more glorious work of power to uphold a +soul in a state of grace and holiness, and to carry it on till it is +brought to glory, when there is so much sin remaining in the heart +resisting, and Satan with all his might opposing, than it would have been +to have kept man from falling at first, when Satan had nothing in man. + +Thus we have shown how the redeemed are dependent on God for all their +good, as they have all _of_ him. + +Secondly, They are also dependent on God for all, as they have all +_through_ him. 'Tis God that is the medium of it, as well as the author +and fountain of it. All that we have, wisdom and the pardon of sin, +deliverance from hell, acceptance in God's favor, grace and holiness, true +comfort and happiness, eternal life and glory, we have from God by a +Mediator; and this Mediator is God, which Mediator we have an absolute +dependence upon as he _through_ whom we receive all. So that here is +another way wherein we have our dependence on God for all good. God not +only gives us the Mediator, and accepts his mediation, and of his power +and grace bestows the things purchased by the Mediator, but he is the +Mediator. + +Our blessings are what we have by purchase; and the purchase is made of +God, the blessings are purchased of him, and God gives the purchaser; and +not only so, but God is the purchaser. Yea, God is both the purchaser and +the price; for Christ, who is God, purchased these blessings for us by +offering up himself as the price of our salvation. He purchased eternal +life by the sacrifice of himself: Heb. vii. 27, "He offered up himself;" +and ix. 26, "He hath appeared to take away sin by the sacrifice of +himself." Indeed it was the human nature that was offered; but it was the +same person with the divine, and therefore was an infinite price: it was +looked upon as if God had been offered in sacrifice. + +As we thus have our good through God, we have a dependence on God in a +respect that man in his first estate had not. Man was to have eternal life +then through his own righteousness; so that he had partly a dependence +upon what was in himself; for we have a dependence upon that through which +we have our good, as well as that from which we have it. And though man's +righteousness that he then depended on was indeed from God, yet it was his +own, it was inherent in himself; so that his dependence was not so +immediately on God. But now the righteousness that we are dependent on is +not in ourselves, but in God. We are saved through the righteousness of +Christ: he _is made unto us righteousness_; and therefore is prophesied +of, Jer. xxiii. 6, under that name of "the Lord our righteousness." In +that the righteousness we are justified by is the righteousness of Christ, +it is the righteousness of God: 2 Cor. v. 21, "That we might be made the +righteousness of God in him." + +Thus in redemption we han't only all things of God, but by and through +him: 1 Cor. viii. 21, "But to us there is but one God, the Father, of whom +are all things, and we in him; and one Lord Jesus Christ, by whom are all +things, and we by him." + +Thirdly, The redeemed have all their good _in_ God. We not only have it of +him, and through him, but it consists in him; he _is_ all our good. + +The good of the redeemed is either objective or inherent. By their +objective good I mean that intrinsic object, in the possession and +enjoyment of which they are happy. Their inherent good is that excellency +or pleasure which is in the soul itself. With respect to both of which the +redeemed have all their good in God, or, which is the same thing, God +himself is all their good. + +1. The redeemed have all their _objective_ good in God. God himself is the +great good which they are brought to the possession and enjoyment of by +redemption. He is the highest good and the sum of all that good which +Christ purchased. God is the inheritance of the saints; he is the portion +of their souls. God is their wealth and treasure, their food, their life, +their dwelling-place, their ornament and diadem, and their everlasting +honor and glory. They have none in heaven but God; he is the great good +which the redeemed are received to at death, and which they are to rise to +at the end of the world. The Lord God, he is the light of the heavenly +Jerusalem; and is the "river of the water of life," that runs, and "the +tree of life that grows, in the midst of the paradise of God." The +glorious excellencies and beauty of God will be what will forever +entertain the minds of the saints, and the love of God will be their +everlasting feast. The redeemed will indeed enjoy other things; they will +enjoy the angels, and will enjoy one another; but that which they shall +enjoy in the angels, or each other, or in any thing else whatsoever that +will yield them delight and happiness, will be what will be seen of God in +them. + +2. The redeemed have all their _inherent_ good in God. Inherent good is +twofold; 'tis either excellency or pleasure. These the redeemed not only +derive from God, as caused by him, but have them in him. They have +spiritual excellency and joy by a kind of participation of God. They are +made excellent by a communication of God's excellency: God puts his own +beauty, i.e., his beautiful likeness, upon their souls: they are made +partakers of the divine nature, or moral image of God, 2 Pet. i. 4. They +are holy by being made partakers of God's holiness, Heb. xii. 10. The +saints are beautiful and blessed by a communication of God's holiness and +joy, as the moon and planets are bright by the sun's light. The saint hath +spiritual joy and pleasure by a kind of effusion of God on the soul. In +these things the redeemed have communion with God; that is, they partake +with him and of him. + +The saints have both their spiritual excellency and blessedness by the +gift of the Holy Ghost, or Spirit of God, and his dwelling in them. They +are not only caused by the Holy Ghost, but are in the Holy Ghost as their +principle. The Holy Spirit becoming an inhabitant, is a vital principle in +the soul: he, acting in, upon and with the soul, becomes a fountain of +true holiness and joy, as a spring is of water, by the exertion and +diffusion of itself: John iv. 14, "But whosoever drinketh of the water +that I shall give him, shall never thirst; but the water that I shall give +him, shall be in him a well of water springing up into everlasting +life,"--compared with chap. vii. 38, 39, "He that believeth on me, as the +Scripture hath said, out of his belly shall flow rivers of living water; +but this spake he of the Spirit, which they that believe on him should +receive." The sum of what Christ has purchased for us is that spring of +water spoken of in the former of those places, and those rivers of living +water spoken of in the latter. And the sum of the blessings which the +redeemed shall receive in heaven is that river of water of life that +proceeds from the throne of God and the Lamb, Rev. xxii. 1,--which +doubtless signifies the same with those rivers of living water explained +John vii. 38, 39, which is elsewhere called the "river of God's +pleasures." Herein consists the fulness of good which the saints receive +by Christ. 'Tis by partaking of the Holy Spirit that they have communion +with Christ in his fulness. God hath given the Spirit, not by measure unto +him, and they do receive of his fulness, and grace for grace. This is the +sum of the saints' inheritance; and therefore that little of the Holy +Ghost which believers have in this world is said to be the earnest of +their inheritance. 2 Cor. i. 22, "Who hath also sealed us, and given us +the Spirit in our hearts." And chap. v. 5, "Now he that hath wrought us +for the selfsame thing is God, who also hath given unto us the earnest of +the Spirit." And Eph. i. 13, 14, "Ye were sealed with that Holy Spirit of +promise, which is the earnest of our inheritance, until the redemption of +the purchased possession." + +The Holy Spirit and good things are spoken of in Scripture as the same; as +if the Spirit of God communicated to the soul comprised all good things: +Matt. vii. 11, "How much more shall your heavenly Father give good things +to them that ask him?" In Luke it is, chap. xi. 13, "How much more shall +your heavenly Father give the Holy Spirit to them that ask him?" This is +the sum of the blessings that Christ died to procure, and that are the +subject of gospel promises: Gal. iii. 13, 14, "He was made a curse for us, +that we might receive the promise of the Spirit through faith." The +Spirit of God is the great promise of the Father: Luke xxiv. 49, "Behold, +I send the promise of my Father upon you." The Spirit of God therefore is +called "the Spirit of promise," Eph. i. 13. This promised thing Christ +received, and had given into his hand, as soon as he had finished the work +of our redemption, to bestow on all that he had redeemed: Acts ii. 33, +"Therefore, being by the right hand of God exalted, and having received of +the Father the promise of the Holy Ghost, he hath shed forth this, which +ye both see and hear." So that all the holiness and happiness of the +redeemed is _in_ God. 'Tis in the communications, indwelling and acting of +the Spirit of God. Holiness and happiness are in the fruit, here and +hereafter, because God dwells in them, and they in God. + +Thus 'tis God that has given us the Redeemer, and 'tis of him that our +good is purchased: so 'tis God that is the Redeemer and the price; and +'tis God also that is the good purchased. So that all that we have is _of_ +God, and _through_ him, and _in_ him: Rom. xi. 36, "For of him, and +through him, and to him (or in him), are all things." The same in the +Greek that is here rendered _to him_ is rendered _in him_, 1 Cor. vii. 6. + +II. God is glorified in the work of redemption by this means, viz., by +there being so great and universal a dependence of the redeemed on him. + +1. Man hath so much the greater occasion and obligation to take notice and +acknowledge God's perfections and all-sufficiency. The greater the +creature's dependence is on God's perfections, and the greater concern he +has with them, so much the greater occasion has he to take notice of them. +So much the greater concern any one has with, and dependence upon, the +power and grace of God, so much the greater occasion has he to take notice +of that power and grace. So much the greater and more immediate dependence +there is on the divine holiness, so much the greater occasion to take +notice of and acknowledge that. So much the greater and more absolute +dependence we have on the divine perfections, as belonging to the several +persons of the Trinity, so much the greater occasion have we to observe +and own the divine glory of each of them. That which we are most concerned +with, is surely most in the way of our observation and notice; and this +kind of concern with any thing, viz., dependence, does especially tend to +commend and oblige the attention and observation. Those things that we are +not much dependent upon, 'tis easy to neglect; but we can scarce do any +other than mind that which we have a great dependence on. By reason of our +so great dependence on God and his perfections, and in so many respects, +he and his glory are the more directly set in our view, which way soever +we turn our eyes. + +We have the greater occasion to take notice of God's all-sufficiency, when +all our sufficiency is thus every way of him. We have the more occasion to +contemplate him as an infinite good, and as the fountain of all good. Such +a dependence on God demonstrates God's all-sufficiency. So much as the +dependence of the creature is on God, so much the greater does the +creature's emptiness in himself appear to be; and so much the greater the +creature's emptiness, so much the greater must the fulness of the Being be +who supplies him. Our having all _of_ God shows the fulness of his power +and grace: our having all _through_ him shows the fulness of his merit and +worthiness; and our having all _in_ him demonstrates his fulness of +beauty, love and happiness. + +And the redeemed, by reason of the greatness of their dependence on God, +han't only so much the greater occasion, but obligation to contemplate and +acknowledge the glory and fulness of God. How unreasonable and ungrateful +should we be if we did not acknowledge that sufficiency and glory that we +do absolutely, immediately and universally depend upon! + +2. Hereby is demonstrated how great God's glory is considered +comparatively, or as compared with the creature's. By the creature's +being thus wholly and universally dependent on God, it appears that the +creature is nothing and that God is all. Hereby it appears that God is +infinitely above us; that God's strength, and wisdom and holiness are +infinitely greater than ours. However great and glorious the creature +apprehends God to be, yet if he be not sensible of the difference between +God and him, so as to see that God's glory is great, compared with his +own, he will not be disposed to give God the glory due to his name. If the +creature, in any respect, sets himself upon a level with God, or exalts +himself to any competition with him, however he may apprehend that great +honor and profound respect may belong to God from those that are more +inferior, and at a greater distance, he will not be so sensible of its +being due from him. So much the more men exalt themselves, so much the +less will they surely be disposed to exalt God. 'Tis certainly a thing +that God aims at in the disposition of things in the affair of redemption +(if we allow the Scriptures to be a revelation of God's mind), that God +should appear full, and man in himself empty, that God should appear all, +and man nothing. 'Tis God's declared design that others should not "glory +in his presence"; which implies that 'tis his design to advance his own +comparative glory. So much the more man "glories in God's presence," so +much the less glory is ascribed to God. + +3. By its being thus ordered, that the creature should have so absolute +and universal a dependence on God, provision is made that God should have +our whole souls, and should be the object of our undivided respect. If we +had our dependence partly on God and partly on something else, man's +respect would be divided to those different things on which he had +dependence. Thus it would be if we depended on God only for a part of our +good, and on ourselves or some other being for another part: or if we had +our good only from God, and through another that was not God, and in +something else distinct from both, our hearts would be divided between +the good itself, and him from whom, and him through whom we received it. +But now there is no occasion for this, God being not only he from or of +whom we have all good, but also through whom, and one that is that good +itself, that we have from him and through him. So that whatsoever there is +to attract our respect, the tendency is still directly towards God, all +unites in him as the centre. + + +USE + +1. We may here observe the marvellous wisdom of God in the work of +redemption. God hath made man's emptiness and misery, his low, lost and +ruined state into which he sunk by the fall, an occasion of the greater +advancement of his own glory, as in other ways, so particularly in this, +that there is now a much more universal and apparent dependence of man on +God. Though God be pleased to lift man out of that dismal abyss of sin and +woe into which he was fallen, and exceedingly to exalt him in excellency +and honor, and to a high pitch of glory and blessedness, yet the creature +hath nothing in any respect to glory of; all the glory evidently belongs +to God, all is in a mere and most absolute and divine dependence on the +Father, Son and Holy Ghost. + +And each person of the Trinity is equally glorified in this work: there is +an absolute dependence of the creature on every one for all: all is _of_ +the Father, all _through_ the Son, and all _in_ the Holy Ghost. Thus God +appears in the work of redemption as _all in all_. It is fit that he that +is, and there is none else, should be the Alpha and Omega, the first and +the last, the all, and the only, in this work. + +2. Hence those doctrines and schemes of divinity that are in any respect +opposite to such an absolute and universal dependence on God, do derogate +from God's glory, and thwart the design of the contrivance for our +redemption. Those schemes that put the creature in God's stead, in any of +the mentioned respects, that exalt man into the place of either Father, +Son or Holy Ghost, in any thing pertaining to our redemption; that, +however they may allow of a dependence of the redeemed on God, yet deny a +dependence that is so absolute and universal; that own an entire +dependence on God for some things, but not for others; that own that we +depend on God for the gift and acceptance of a Redeemer, but deny so +absolute a dependence on him for the obtaining of an interest in the +Redeemer; that own an absolute dependence on the Father for giving his +Son, and on the Son for working out redemption, but not so entire a +dependence on the Holy Ghost for conversion and a being in Christ, and so +coming to a title to his benefits; that own a dependence on God for means +of grace, but not absolutely for the benefit and success of those means; +that own a partial dependence on the power of God for the obtaining and +exercising holiness, but not a mere dependence on the arbitrary and +sovereign grace of God; that own a dependence on the free grace of God for +a reception into his favor, so far that it is without any proper merit, +but not as it is without being attracted, or moved with any excellency; +that own a partial dependence on Christ, as he through whom we have life, +as having purchased new terms of life, but still hold that the +righteousness through which we have life is inherent in ourselves, as it +was under the first covenant; and whatever other way any scheme is +inconsistent with our entire dependence on God for all, and in each of +those ways, of having all of him, through him, and in him, it is repugnant +to the design and tenor of the gospel and robs it of that which God +accounts its lustre and glory. + +3. Hence we may learn a reason why faith is that by which we come to have +an interest in this redemption; for there is included in the nature of +faith a sensibleness and acknowledgment of this absolute dependence on God +in this affair. 'Tis very fit that it should be required of all, in order +to their having the benefit of this redemption, that they should be +sensible of, and acknowledge the dependence on God for it. 'Tis by this +means that God hath contrived to glorify himself in redemption; and 'tis +fit that God should at least have this glory of those that are the +subjects of this redemption, and have the benefit of it. + +Faith is a sensibleness of what is real in the work of redemption; and as +we do really wholly depend on God, so the soul that believes doth entirely +depend on God for all salvation, in its own sense and act. Faith abases +men and exalts God, it gives all the glory of redemption to God alone. It +is necessary in order to saving faith, that man should be emptied of +himself, that he should be sensible that he is "wretched, and miserable, +and poor, and blind, and naked." Humility is a great ingredient of true +faith: he that truly receives redemption, receives it as a little child: +Mark x. 15, "Whosoever shall not receive the kingdom of heaven as a little +child, he shall not enter therein." It is the delight of a believing soul +to abase itself and exalt God alone: that is the language of it, Psalm +cxv. 1, "Not unto us, O Lord, not unto us, but to thy name give glory." + +4. Let us be exhorted to exalt God alone, and ascribe to him all the glory +of redemption. Let us endeavor to obtain, and increase in a sensibleness +of our great dependence on God, to have our eye to him alone, to mortify a +self-dependent and self-righteous disposition. Man is naturally exceeding +prone to be exalting himself and depending on his own power or goodness, +as though he were he from whom he must expect happiness, and to have +respect to enjoyments alien from God and his Spirit, as those in which +happiness is to be found. + +And this doctrine should teach us to exalt God alone, as by trust and +reliance, so by praise. _Let him that glorieth, glory in the Lord._ Hath +any man hope that he is converted and sanctified, and that his mind is +endowed with true excellency and spiritual beauty, and his sins forgiven, +and he received into God's favor, and exalted to the honor and blessedness +of being his child, and an heir of eternal life: let him give God all the +glory; who alone makes him to differ from the worst of men in this world, +or the miserablest of the damned in hell. Hath any man much comfort and +strong hope of eternal life, let not his hope lift him up, but dispose him +the more to abase himself and reflect on his own exceeding unworthiness of +such a favor, and to exalt God alone. Is any man eminent in holiness and +abundant in good works, let him take nothing of the glory of it to +himself, but ascribe it to him whose "workmanship we are, created in +Christ Jesus unto good works." + + + + +[Illustration: FACSIMILE OF MANUSCRIPT OF FIRST PAGE OF SERMON "A DIVINE +AND SUPERNATURAL LIGHT."] + + +II + +A DIVINE AND SUPERNATURAL LIGHT, IMMEDIATELY IMPARTED TO THE SOUL BY THE +SPIRIT OF GOD, SHOWN TO BE BOTH A SCRIPTURAL AND RATIONAL DOCTRINE. deg. + + +MATT. xvi.--And Jesus answered and said unto him, Blessed art thou, Simon +Barjona: for flesh and blood hath not revealed it unto thee, but my Father +which is in heaven. + + +Christ says these words to Peter upon occasion of his professing his faith +in him as the Son of God. Our Lord was inquiring of his disciples, who men +said he was; not that he needed to be informed, but only to introduce and +give occasion to what follows. They answer, that some said he was John the +Baptist, and some Elias, and others Jeremias, or one of the Prophets. When +they had thus given an account who others said he was, Christ asks them, +who they said he was. Simon Peter, whom we find always zealous and +forward, was the first to answer: he readily replied to the question, +_Thou art Christ, the Son of the living God_. + +Upon this occasion, Christ says as he does _to_ him, and _of_ him in the +text: in which we may observe, + +1. That Peter is pronounced blessed on this account. _Blessed art +Thou._--"Thou art a happy man, that thou art not ignorant of this, that I +am Christ, the Son of the living God. Thou art distinguishingly happy. +Others are blinded, and have dark and deluded apprehensions, as you have +now given an account, some thinking that I am Elias, and some that I am +Jeremias, and some one thing, and some another; but none of them thinking +right, all of them misled. Happy art thou, that art so distinguished as +to know the truth in this matter." + +2. The evidence of this his happiness declared; viz., that God, and he +only, had _revealed it_ to him. This is an evidence of his being +_blessed_. + +First, As it shows how peculiarly favored he was of God above others; q. +d., "How highly favored art thou, that others that are wise and great men, +the Scribes, Pharisees and Rulers, and the nation in general, are left in +darkness, to follow their own misguided apprehensions; and that thou +shouldst be singled out, as it were, by name, that my Heavenly Father +should thus set his love on thee, Simon Barjona. This argues thee blessed, +that thou shouldst thus be the object of God's distinguishing love." + +Secondly, It evidences his blessedness also, as it intimates that this +knowledge is above any that flesh and blood can reveal. "This is such +knowledge as my Father which is in heaven only can give: it is too high +and excellent to be communicated by such means as other knowledge is. Thou +art blessed, that thou knowest that which God alone can teach thee." + +The original of this knowledge is here declared, both negatively and +positively. Positively, as God is here declared the author of it. +Negatively, as it is declared, that flesh and blood had not revealed it. +God is the author of all knowledge and understanding whatsoever. He is the +author of the knowledge that is obtained by human learning: he is the +author of all moral prudence, and of the knowledge and skill that men have +in their secular business. Thus it is said of all in Israel that were +wise-hearted and skilful in embroidering, that God had filled them with +the spirit of wisdom, Exod. xxviii. 3. + +God is the author of such knowledge; but yet not so but that flesh and +blood reveals it. Mortal men are capable of imparting the knowledge of +human arts and sciences, and skill in temporal affairs. God is the author +of such knowledge by those means: flesh and blood is made use of by God +as the mediate or second cause of it; he conveys it by the power and +influence of natural means. But this spiritual knowledge, spoken of in the +text, is what God is the author of, and none else: he reveals it, and +flesh and blood reveals it not. He imparts this knowledge immediately, not +making use of any intermediate natural causes, as he does in other +knowledge. + +What had passed in the preceding discourse naturally occasioned Christ to +observe this; because the disciples had been telling how others did not +know him, but were generally mistaken about him, and divided and +confounded in their opinions of him: but Peter had declared his assured +faith, that he was the Son of God. Now it was natural to observe, how it +was not flesh and blood that had revealed it to him, but God: for if this +knowledge were dependent on natural causes or means, how came it to pass +that they, a company of poor fishermen, illiterate men, and persons of low +education, attained to the knowledge of the truth; while the Scribes and +Pharisees, men of vastly higher advantages, and greater knowledge and +sagacity in other matters, remained in ignorance? This could be owing only +to the gracious distinguishing influence and revelation of the Spirit of +God. Hence, what I would make the subject of my present discourse from +these words is this + + +DOCTRINE + +viz., _That there is such a thing as a Spiritual and Divine Light, +immediately imparted to the soul by God, of a different nature from any +that is obtained by natural means._ + +In what I say on this subject at this time I would + +I. Show what this divine light is. + +II. How it is given immediately by God, and not obtained by natural means. + + +III. Show the truth of the doctrine. + +And then conclude with a brief improvement. + +I. I would show what this spiritual and divine light is. And in order to +it, would show, + +First, In a few things what it _is not_. And here, + +1. _Those convictions that natural men may have of their sin and misery_, +is not _this_ spiritual and divine light. Men in a natural condition may +have convictions of the guilt that lies upon them, and of the anger of God +and their danger of divine vengeance. Such convictions are from light or +sensibleness of truth. That some sinners have a greater conviction of +their guilt and misery than others, is because some have more light, or +more of an apprehension of truth than others. And this light and +conviction may be from the Spirit of God; the Spirit convinces men of sin: +but yet nature is much more concerned in it than in the communication of +that spiritual and divine light that is spoken of in the doctrine; 'tis +from the Spirit of God only as assisting natural principles, and not as +infusing any new principles. Common grace differs from special, in that it +influences only by assisting of nature; and not by imparting grace, or +bestowing anything above nature. The light that is obtained is wholly +natural, or of no superior kind to what mere nature attains to, though +more of that kind be obtained than would be obtained if men were left +wholly to themselves: or, in other words, common grace only assists the +faculties of the soul to do that more fully which they do by nature, as +natural conscience or reason will, by mere nature, make a man sensible of +guilt, and will accuse and condemn him when he has done amiss. Conscience +is a principle natural to men; and the work that it doth naturally, or of +itself, is to give an apprehension of right and wrong, and to suggest to +the mind the relation that there is between right and wrong and a +retribution. The Spirit of God, in those convictions which unregenerate +men sometimes have, assists conscience to do this work in a further +degree than it would do if they were left to themselves: he helps it +against those things that tend to stupefy it, and obstruct its exercise. +But in the renewing and sanctifying work of the Holy Ghost, those things +are wrought in the soul that are above nature, and of which there is +nothing of the like kind in the soul by nature; and they are caused to +exist in the soul habitually, and according to such a stated constitution +or law that lays such a foundation for exercises in a continued course, as +is called a principle of nature. Not only are remaining principles +assisted to do their work more freely and fully, but those principles are +restored that were utterly destroyed by the fall; and the mind +thenceforward habitually exerts those acts that the dominion of sin had +made it as wholly destitute of, as a dead body is of vital acts. + +The Spirit of God acts in a very different manner in the one case from +what he doth in the other. He may indeed act upon the mind of a natural +man, but he acts in the mind of a saint as an indwelling vital principle. +He acts upon the mind of an unregenerate person as an extrinsic, +occasional agent; for in acting upon them, he doth not unite himself to +them; notwithstanding all his influences that they may be the subjects of, +they are still sensual, having not the Spirit, Jude 19. But he unites +himself with the mind of a saint, takes him for his temple, actuates and +influences him as a new, supernatural principle of life and action. There +is this difference, that the Spirit of God, in acting in the soul of a +godly man, exerts and communicates himself there in his own proper nature. +Holiness is the proper nature of the Spirit of God. The Holy Spirit +operates in the minds of the godly by uniting himself to them, and living +in them, and exerting his own nature in the exercise of their faculties. +The Spirit of God may act upon a creature, and yet not in acting +communicate himself. The Spirit of God may act upon inanimate creatures; +as the Spirit moved upon the face of the waters in the beginning of the +creation; so the Spirit of God may act upon the minds of men many ways, +and communicate himself no more than when he acts upon an inanimate +creature. For instance, he may excite thoughts in them, may assist their +natural reason and understanding, or may assist other natural principles, +and this without any union with the soul, but may act, as it were, as upon +an external object. But as he acts in his holy influences and spiritual +operations, he acts in a way of peculiar communication of himself; so that +the subject is thence denominated spiritual. + +2. _This_ spiritual and divine light _don't consist in any impression made +upon the imagination_. It is no impression upon the mind, as though one +saw any thing with the bodily eyes: 'tis no imagination or idea of an +outward light or glory, or any beauty of form or countenance, or a visible +lustre or brightness of any object. The imagination may be strongly +impressed with such things; but this is not spiritual light. Indeed when +the mind has a lively discovery of spiritual things, and is greatly +affected by the power of divine light, it may, and probably very commonly +doth, much affect the imagination; so that impressions of an outward +beauty or brightness may accompany those spiritual discoveries. But +spiritual light is not that impression upon the imagination, but an +exceeding different thing from it. Natural men may have lively impressions +on their imaginations; and we can't determine but that the devil, who +transforms himself into an angel of light, may cause imaginations of an +outward beauty, or visible glory, and of sounds and speeches and other +such things; but these are things of a vastly inferior nature to spiritual +light. + +3. _This_ spiritual light is _not the suggesting of any new truths or +propositions not contained in the word of God_. This suggesting of new +truths or doctrines to the mind, independent of any antecedent revelation +of those propositions, either in word or writing, is inspiration; such as +the prophets and apostles had, and such as some enthusiasts pretend to. +But this spiritual light that I am speaking of, is quite a different thing +from inspiration: it reveals no new doctrine, it suggests no new +proposition to the mind, it teaches no new thing of God, or Christ, or +another world, not taught in the Bible, but only gives a due apprehension +of those things that are taught in the word of God. + +4. _'Tis not every affecting view that men have of the things of religion +that is this_ spiritual and divine light. Men by mere principles of nature +are capable of being affected with things that have a special relation to +religion as well as other things. A person by mere nature, for instance, +may be liable to be affected with the story of Jesus Christ, and the +sufferings he underwent, as well as by any other tragical story: he may be +the more affected with it from the interest he conceives mankind to have +in it: yea, he may be affected with it without believing it; as well as a +man may be affected with what he reads in a romance, or sees acted in a +stage play. He may be affected with a lively and eloquent description of +many pleasant things that attend the state of the blessed in heaven, as +well as his imagination be entertained by a romantic description of the +pleasantness of fairy-land, or the like. And that common belief of the +truth of the things of religion that persons may have from education or +otherwise, may help forward their affection. We read in Scripture of many +that were greatly affected with things of a religious nature, who yet are +there represented as wholly graceless, and many of them very ill men. A +person therefore may have affecting views of the things of religion, and +yet be very destitute of spiritual light. Flesh and blood may be the +author of this: one man may give another an affecting view of divine +things with but common assistance; but God alone can give a spiritual +discovery of them. + +But I proceed to show, + +Secondly, Positively what this spiritual and divine light _is_. + +And it may be thus described: _a true sense of the divine excellency of +the things revealed in the word of God, and a conviction of the truth and +reality of them thence arising_. + +This spiritual light primarily consists in the former of these, viz., a +real sense and apprehension of the divine excellency of things revealed in +the word of God. A spiritual and saving conviction of the truth and +reality of these things arises from such a sight of their divine +excellency and glory; so that this conviction of their truth is an effect +and natural consequence of this sight of their divine glory. There is +therefore in this spiritual light, + +1. _A true sense of the divine and superlative excellency of the things of +religion_; a real sense of the excellency of God and Jesus Christ, and of +the work of redemption, and the ways and works of God revealed in the +gospel. There is a divine and superlative glory in these things; an +excellency that is of a vastly higher kind and more sublime nature than in +other things; a glory greatly distinguishing them from all that is earthly +and temporal. He that is spiritually enlightened truly apprehends and sees +it, or has a sense of it. He does not merely rationally believe that God +is glorious, but he has a sense of the gloriousness of God in his heart. +There is not only a rational belief that God is holy and that holiness is +a good thing, but there is a sense of the loveliness of God's holiness. +There is not only a speculatively judging that God is gracious, but a +sense how amiable God is upon that account, or a sense of the beauty of +this divine attribute. + +There is a twofold understanding or knowledge of good that God has made +the mind of man capable of. The first, that which is merely speculative or +notional; as when a person only speculatively judges that anything is, +which, by the agreement of mankind, is called good or excellent, viz., +that which is most to general advantage, and between which and a reward +there is a suitableness, and the like. And the other is that which +consists in the sense of the heart: as when there is a sense of the +beauty, amiableness, or sweetness of a thing; so that the heart is +sensible of pleasure and delight in the presence of the idea of it. In the +former is exercised merely the speculative faculty, or the understanding, +strictly so called, or as spoken of in distinction from the will or +disposition of the soul. In the latter, the will, or inclination, or +heart, are mainly concerned. + +Thus there is a difference between having an opinion that God is holy and +gracious, and having a sense of the loveliness and beauty of that holiness +and grace. There is a difference between having a rational judgment that +honey is sweet, and having a sense of its sweetness. A man may have the +former, that knows not how honey tastes; but a man can't have the latter +unless he has an idea of the taste of honey in his mind. So there is a +difference between believing that a person is beautiful, and having a +sense of his beauty. The former may be obtained by hearsay, but the latter +only by seeing the countenance. There is a wide difference between mere +speculative rational judging anything to be excellent, and having a sense +of its sweetness and beauty. The former rests only in the head, +speculation only is concerned in it; but the heart is concerned in the +latter. When the heart is sensible of the beauty and amiableness of a +thing, it necessarily feels pleasure in the apprehension. It is implied in +a person's being heartily sensible of the loveliness of a thing, that the +idea of it is sweet and pleasant to his soul; which is a far different +thing from having a rational opinion that it is excellent. + +2. There arises from this sense of divine excellency of things contained +in the word of God _a conviction of the truth and reality of them_; and +that either indirectly or directly. + +First, _Indirectly_, and that two ways. + +1. As the _prejudices that are in the heart_ against the truth of divine +things _are hereby removed_; so that the mind becomes susceptive of the +due force of rational arguments for their truth. The mind of man is +naturally full of prejudices against the truth of divine things: it is +full of enmity against the doctrines of the gospel; which is a +disadvantage to those arguments that prove their truth, and causes them to +lose their force upon the mind. But when a person has discovered to him +the divine excellency of Christian doctrines, this destroys the enmity, +removes those prejudices, and sanctifies the reason, and causes it to lie +open to the force of arguments for their truth. + +Hence was the different effect that Christ's miracles had to convince the +disciples from what they had to convince the Scribes and Pharisees. Not +that they had a stronger reason, or had their reason more improved; but +their reason was sanctified, and those blinding prejudices, that the +Scribes and Pharisees were under, were removed by the sense they had of +the excellency of Christ and his doctrine. + +2. It not only removes the hinderances of reason, but _positively helps +reason_. It makes even the speculative notions the more lively. It engages +the attention of the mind, with the more fixedness and intenseness to that +kind of objects; which causes it to have a clearer view of them, and +enables it more clearly to see their mutual relations, and occasions it to +take more notice of them. The ideas themselves that otherwise are dim and +obscure are by this means impressed with the greater strength, and have a +light cast upon them; so that the mind can better judge of them: as he +that beholds the objects on the face of the earth, when the light of the +sun is cast upon them, is under greater advantage to discern them in their +true forms and mutual relations than he that sees them in a dim starlight +or twilight. + +The mind having a sensibleness of the excellency of divine objects, dwells +upon them with delight; and the powers of the soul are more awakened and +enlivened to employ themselves in the contemplation of them, and exert +themselves more fully and much more to the purpose. The beauty and +sweetness of the objects draws on the faculties, and draws forth their +exercises: so that reason itself is under far greater advantages for its +proper and free exercises, and to attain its proper end, free of darkness +and delusion. But, + +Secondly, A true sense of the divine excellency of the things of God's +word doth more _directly_ and _immediately_ convince of the truth of them; +and that because the excellency of these things is so superlative. There +is a beauty in them that is so divine and godlike, that is greatly and +evidently distinguishing of them from things merely human, or that men are +the inventors and authors of; a glory that is so high and great that, when +clearly seen, commands assent to their divinity and reality. When there is +an actual and lively discovery of this beauty and excellency, it won't +allow of any such thought as that it is a human work, or the fruit of +men's invention. This evidence that they that are spiritually enlightened +have of the truth of the things of religion is a kind of intuitive and +immediate evidence. They believe the doctrines of God's word to be divine, +because they see divinity in them; i.e., they see a divine, and +transcendent, and most evidently distinguishing glory in them; such a +glory as, if clearly seen, does not leave room to doubt of their being of +God, and not of men. + +Such a conviction of the truth of religion as this, arising, these ways, +from a sense of the divine excellency of them, is that true spiritual +conviction that there is in saving faith. And this original of it is that +by which it is most essentially distinguished from that common assent +which unregenerate men are capable of. + +II. I proceed now to the second thing proposed, viz., to show _how this +light is immediately given by God_, and not obtained by natural means. And +here, + +1. _'Tis not intended that the natural faculties are not made use of in +it._ The natural faculties are the subject of this light: and they are the +subject in such a manner that they are not merely passive, but active in +it; the acts and exercises of man's understanding are concerned and made +use of in it. God, in letting in this light into the soul, deals with man +according to his nature, or as a rational creature; and makes use of his +human faculties. But yet this light is not the less immediately from God +for that; though the faculties are made use of, 'tis as the subject and +not as the cause; and that acting of the faculties in it is not the cause, +but is either implied in the thing itself (in the light that is imparted) +or is the consequence of it: as the use that we make of our eyes in +beholding various objects, when the sun arises, is not the cause of the +light that discovers those objects to us. + +2. _'Tis not intended that outward means have no concern in this affair._ +As I have observed already, 'tis not in this affair, as it is in +inspiration, where new truths are suggested: for here is by this light +only given a due apprehension of the same truths that are revealed in the +word of God; and therefore it is not given without the word. The gospel is +made use of in this affair: this light is the "light of the glorious +gospel of Christ," 2 Cor. iv. 4. The gospel is as a glass, by which this +light is conveyed to us, 1 Cor. xiii. 12: "Now we see through a +glass."--But, + +3. When it is said that this light is given immediately by God, and not +obtained by natural means, _hereby is intended, that 'tis given by God +without making use of any means that operate by their own power, or a +natural force_. God makes use of means; but 'tis not as mediate causes to +produce this effect. There are not truly any second causes of it; but it +is produced by God immediately. The word of God is no proper cause of this +effect: it does not operate by any natural force in it. The word of God is +only made use of to convey to the mind the subject matter of this saving +instruction: and this indeed it doth convey to us by natural force or +influence. It conveys to our minds these and those doctrines; it is the +cause of the notion of them in our heads, but not of the sense of the +divine excellency of them in our hearts. Indeed a person can't have +spiritual light without the word. But that don't argue that the word +properly causes that light. The mind can't see the excellency of any +doctrine, unless that doctrine be first in the mind; but the seeing of the +excellency of the doctrine may be immediately from the Spirit of God; +though the conveying of the doctrine or proposition itself may be by the +word. So that the notions that are the subject matter of this light are +conveyed to the mind by the word of God; but that due sense of the heart, +wherein this light formally consists, is immediately by the Spirit of God. +As for instance, that notion that there is a Christ, and that Christ is +holy and gracious, is conveyed to the mind by the word of God: but the +sense of the excellency of Christ by reason of that holiness and grace, is +nevertheless immediately the work of the Holy Spirit.--I come now, + +III. To show _the truth of the doctrine_; that is, to show that there is +such a thing as that spiritual light that has been described, thus +immediately let into the mind by God. And here I would show briefly, that +this doctrine is both _scriptural_ and _rational_. + +First, 'Tis _scriptural_. My text is not only full to the purpose, but +'tis a doctrine that the Scripture abounds in. We are there abundantly +taught that the saints differ from the ungodly in this, that they have the +knowledge of God, and a sight of God, and of Jesus Christ. I shall mention +but few texts of many. 1 John iii. 6, "Whosoever sinneth hath not seen +him, nor known him." 3 John 11, "He that doeth good is of God: but he that +doeth evil hath not seen God." John xiv. 19, "The world seeth me no more; +but ye see me." John xvii. 3, "And this is eternal life, that they might +know thee the only true God, and Jesus Christ, whom thou hast sent." This +knowledge, or sight of God and Christ, can't be a mere speculative +knowledge; because it is spoken of as a seeing and knowing wherein they +differ from the ungodly. And by these Scriptures it must not only be a +different knowledge in degree and circumstances, and different in its +effects; but it must be entirely different in nature and kind. + +And this light and knowledge is always spoken of as immediately given of +God, Matt. xi. 25, 26, 27: "At that time Jesus answered and said, I thank +thee, O Father, Lord of heaven and earth, because thou hast hid these +things from the wise and prudent, and hast revealed them unto babes. Even +so, Father: for so it seemed good in thy sight. All things are delivered +unto me of my father: and no man knoweth the Son, but the Father: neither +knoweth any man the Father, save the Son, and he to whomsoever the Son +will reveal him." Here this effect is ascribed alone to the arbitrary +operation and gift of God, bestowing this knowledge on whom he will, and +distinguishing those with it, that have the least natural advantage or +means for knowledge, even babes, when it is denied to the wise and +prudent. And the imparting of the knowledge of God is here appropriated to +the Son of God as his sole prerogative. And again, 2 Cor. iv. 6: "For God, +who commanded the light to shine out of darkness, hath shined in our +hearts, to give the light of the knowledge of the glory of God in the face +of Jesus Christ." This plainly shows that there is such a thing as a +discovery of the divine superlative glory and excellency of God and +Christ, and that peculiar to the saints: and also, that 'tis as +immediately from God, as light from the sun: and that 'tis the immediate +effect of his power and will; for 'tis compared to God's creating the +light by his powerful word in the beginning of the creation; and is said +to be by the Spirit of the Lord, in the 18th verse of the preceding +chapter. God is spoken of as giving the knowledge of Christ in conversion, +as of what before was hidden and unseen in that, Gal. i. 15, 16: "But when +it pleased God, who separated me from my mother's womb, and called me by +his grace, to reveal his Son in me." The Scripture also speaks plainly of +such a knowledge of the word of God as has been described, as the +immediate gift of God, Psal. cxix. 18: "Open thou mine eyes, that I may +behold wondrous things out of thy law." What could the Psalmist mean when +he begged of God to open his eyes? Was he ever blind? Might he not have +resort to the law and see every word and sentence in it when he pleased? +And what could he mean by those "wondrous things"? Was it the wonderful +stories of the creation and deluge, and Israel's passing through the Red +Sea, and the like? Were not his eyes open to read these strange things +when he would? Doubtless by "wondrous things" in God's law, he had respect +to those distinguishing and wonderful excellencies, and marvellous +manifestations of the divine perfections and glory, that there was in the +commands and doctrines of the word, and those works and counsels of God +that were there revealed. So the Scripture speaks of a knowledge of God's +dispensation, and covenant of mercy, and way of grace towards his people, +as peculiar to the saints, and given only by God, Psal. xxv. 14: "The +secret of the Lord is with them that fear him; and he will show them his +covenant." + +And that a true and saving belief of the truth of religion is that which +arises from such a discovery, is also what the Scripture teaches. As John +vi. 40: "And this is the will of him that sent me, that every one which +seeth the Son, and believeth on him, may have everlasting life;" where it +is plain that a true faith is what arises from a spiritual sight of +Christ. And John xvii. 6, 7, 8: "I have manifested thy name unto the men +which thou gavest me out of the world. Now they have known that all things +whatsoever thou hast given me are of thee. For I have given unto them the +words which thou gavest me; and they have received them, and have known +surely that I came out from thee, and they have believed that thou didst +send me;" where Christ's manifesting God's name to the disciples, or +giving them the knowledge of God, was that whereby they knew that Christ's +doctrine was of God, and that Christ himself was of him, proceeded from +him, and was sent by him. Again, John xii. 44, 45, 46: "Jesus cried and +said, He that believeth on me, believeth not on me, but on him that sent +me. And he that seeth me seeth him that sent me. I am come a light into +the world, that whosoever believeth on me should not abide in darkness." +Their believing in Christ, and spiritually seeing him, are spoken of as +running parallel. + +Christ condemns the Jews, that they did not know that he was the Messiah, +and that his doctrine was true, from an inward distinguishing taste and +relish of what was divine, in Luke xii. 56, 57. He having there blamed the +Jews, that though they could discern the face of the sky and of the earth, +and signs of the weather, that yet they could not discern those times--or, +as 'tis expressed in Matthew, the signs of those times--he adds, yea, and +why even of your own selves judge ye not what is right? i.e., without +extrinsic signs. Why have ye not that sense of true excellency, whereby ye +may distinguish that which is holy and divine? Why have ye not that savor +of the things of God, by which you may see the distinguishing glory and +evident divinity of me and my doctrine? + +The Apostle Peter mentions it as what gave them (the apostles) good and +well grounded assurance of the truth of the gospel, that they had seen the +divine glory of Christ, 2 Pet. i. 16: "For we have not followed cunningly +devised fables when we made known unto you the power and coming of our +Lord Jesus Christ, but were eyewitnesses of his majesty." The apostle has +respect to that visible glory of Christ which they saw in his +transfiguration: that glory was so divine, having such an ineffable +appearance and semblance of divine holiness, majesty and grace, that it +evidently denoted him to be a divine person. But if a sight of Christ's +outward glory might give a rational assurance of his divinity, why may not +an apprehension of his spiritual glory do so too? Doubtless Christ's +spiritual glory is in itself as distinguishing, and as plainly showing his +divinity, as his outward glory; and a great deal more: for his spiritual +glory is that wherein his divinity consists; and the outward glory of his +transfiguration showed him to be divine, only as it was a remarkable image +or representation of that spiritual glory. Doubtless, therefore, he that +has had a clear sight of the spiritual glory of Christ, may say, I have +not followed cunningly devised fables, but have been an eyewitness of his +majesty, upon as good grounds as the apostle, when he had respect to the +outward glory of Christ that he had seen. + +But this brings me to what was proposed next, viz., to show that, + +Secondly, This doctrine is _rational_. + +1. 'Tis rational to suppose that _there is really such an excellency_ in +divine things, that is so transcendent and exceedingly different from what +is in other things, that, if it were seen, would most evidently +distinguish them. We cannot rationally doubt but that things that are +divine, that appertain to the Supreme Being, are vastly different from +things that are human; that there is that godlike, high and glorious +excellency in them, that does most remarkably difference them from the +things that are of men; insomuch that if the difference were but seen, it +would have a convincing, satisfying influence upon any one, that they are +what they are, viz., divine. What reason can be offered against it? Unless +we would argue, that God is not remarkably distinguished in glory from +men. + +If Christ should now appear to any one as he did on the mount at his +transfiguration; or if he should appear to the world in the glory that he +now appears in in heaven as he will do at the day of judgment; without +doubt, the glory and majesty that he would appear in, would be such as +would satisfy every one that he was a divine person, and that religion was +true: and it would be a most reasonable and well grounded conviction too. +And why may there not be that stamp of divinity or divine glory on the +word of God, on the scheme and doctrine of the gospel, that may be in +like manner distinguishing and as rationally convincing, provided it be +but seen! 'Tis rational to suppose that when God speaks to the world, +there should be something in his word or speech vastly different from +men's word. Supposing that God never had spoken to the world, but we had +noticed that he was about to do it; that he was about to reveal himself +from heaven and speak to us immediately himself, in divine speeches or +discourses, as it were from his own mouth, or that he should give us a +book of his own inditing: after what manner should we expect that he would +speak? Would it not be rational to suppose that his speech would be +exceeding different from men's speech, that he should speak like a God; +that is, that there should be such an excellency and sublimity in his +speech or word, such a stamp of wisdom, holiness, majesty and other divine +perfections, that the word of men, yea of the wisest of men, should appear +mean and base in comparison of it? Doubtless it would be thought rational +to expect this, and unreasonable to think otherwise. When a wise man +speaks in the exercise of his wisdom, there is something in every thing he +says that is very distinguishable from the talk of a little child. So, +without doubt, and much more, is the speech of God (if there be any such +thing as the speech of God) to be distinguished from that of the wisest of +men; agreeable to Jer. xxiii. 28, 29. God having there been reproving the +false prophets that prophesied in his name and pretended that what they +spake was his word, when indeed it was their own word, says, "The prophet +that hath a dream, let him tell a dream; and he that hath my word, let him +speak my word faithfully. What is the chaff to the wheat? saith the Lord. +Is not my word like as a fire? saith the Lord; and like a hammer that +breaketh the rock in pieces?" + +2. If there be such a distinguishing excellency in divine things, 'tis +rational to suppose that _there may be such a thing as seeing it_. What +should hinder but that it may be seen! It is no argument, that there is +no such thing as such a distinguishing excellency, or that, if there be, +that it can't be seen, that some don't see it, though they may be +discerning men in temporal matters. It is not rational to suppose, if +there be any such excellency in divine things, that wicked men should see +it. 'Tis not rational to suppose that those whose minds are full of +spiritual pollution, and under the power of filthy lusts, should have any +relish or sense of divine beauty or excellency; or that their minds should +be susceptive of that light that is in its own nature so pure and +heavenly. It need not seem at all strange that sin should so blind the +mind, seeing that men's particular natural tempers and dispositions will +so much blind them in secular matters; as when men's natural temper is +melancholy, jealous, fearful, proud, or the like. + +3. 'Tis rational to suppose that _this knowledge should be given +immediately by God_, and not be obtained by natural means. Upon what +account should it seem unreasonable, that there should be any immediate +communication between God and the creature? It is strange that men should +make any matter of difficulty of it. Why should not he that made all +things, still have something immediately to do with the things that he has +made? Where lies the great difficulty, if we own the being of a God, and +that he created all things out of nothing, of allowing some immediate +influence of God on the creation still? And if it be reasonable to suppose +it with respect to any part of the creation, it is especially so with +respect to reasonable, intelligent creatures; who are next to God in the +gradation of the different orders of beings, and whose business is most +immediately with God; who were made on purpose for those exercises that do +respect God and wherein they have nextly to do with God: for reason +teaches, that man was made to serve and glorify his Creator. And if it be +rational to suppose that God immediately communicates himself to man in +any affair, it is in this. 'Tis rational to suppose that God would +reserve that knowledge and wisdom, that is of such a divine and excellent +nature, to be bestowed immediately by himself, and that it should not be +left in the power of second causes. Spiritual wisdom and grace is the +highest and most excellent gift that ever God bestows on any creature: in +this the highest excellency and perfection of a rational creature +consists. 'Tis also immensely the most important of all divine gifts: 'tis +that wherein man's happiness consists, and on which his everlasting +welfare depends. How rational is it to suppose that God, however he has +left meaner goods and lower gifts to second causes, and in some sort in +their power, yet should reserve this most excellent, divine and important +of all divine communications in his own hands, to be bestowed immediately +by himself, as a thing too great for second causes to be concerned in! +'Tis rational to suppose that this blessing should be immediately from +God; for there is no gift or benefit that is in itself so nearly related +to the divine nature, there is nothing the creature receives that is so +much of God, of his nature, so much a participation of the deity: 'tis a +kind of emanation of God's beauty, and is related to God as the light is +to the sun. 'Tis therefore congruous and fit, that when it is given of +God, it should be nextly from himself, and by himself, according to his +own sovereign will. + +'Tis rational to suppose that it should be beyond a man's power to obtain +this knowledge and light by the mere strength of natural reason; for 'tis +not a thing that belongs to reason, to see the beauty and loveliness of +spiritual things; it is not a speculative thing, but depends on the sense +of the heart. Reason, indeed, is necessary in order to it, as 'tis by +reason only that we are become the subjects of the means of it; which +means I have already shown to be necessary in order to it, though they +have no proper causal influence in the affair. 'Tis by reason that we +become possessed of a notion of those doctrines that are the subject +matter of this divine light; and reason may many ways be indirectly and +remotely an advantage to it. And reason has also to do in the acts that +are immediately consequent on this discovery: a seeing the truth of +religion from hence is by reason; though it be but by one step, and the +inference be immediate. So reason has to do in that accepting of, and +trusting in Christ, that is consequent on it. But if we take reason +strictly, not for the faculty of mental perception in general, but for +ratiocination, or a power of inferring by arguments; I say, if we take +reason thus, the perceiving of spiritual beauty and excellency no more +belongs to reason than it belongs to the sense of feeling to perceive +colors, or to the power of seeing to perceive the sweetness of food. It is +out of reason's province to perceive the beauty or loveliness of any +thing: such a perception don't belong to that faculty. Reason's work is to +perceive truth and not excellency. It is not ratiocination that gives men +the perception of the beauty and amiableness of a countenance, though it +may be many ways indirectly an advantage to it; yet 'tis no more reason +that immediately perceives it than it is reason that perceives the +sweetness of honey: it depends on the sense of the heart. Reason may +determine that a countenance is beautiful to others, it may determine that +honey is sweet to others; but it will never give me a perception of its +sweetness.--I will conclude with a very brief + + +IMPROVEMENT + +of what has been said. + +First, This doctrine may lead us to reflect on the goodness of God, that +has so ordered it, that a saving evidence of the truth of the gospel is +such as is attainable by persons of mean capacities and advantages, as +well as those that are of the greatest parts and learning. If the evidence +of the gospel depended only on history, and such reasonings as learned men +only are capable of, it would be above the reach of far the greatest part +of mankind. But persons with but an ordinary degree of knowledge are +capable, without a long and subtile train of reasoning, to see the divine +excellency of the things of religion: they are capable of being taught by +the Spirit of God, as well as learned men. The evidence that is this way +obtained is vastly better and more satisfying than all that can be +obtained by the arguings of those that are most learned, and greatest +masters of reason. And babes are as capable of knowing these things as the +wise and prudent; and they are often hid from these when they are revealed +to those: 1 Cor. i. 26, 27, "For ye see your calling, brethren, how that +not many wise men after the flesh, not many mighty, not many noble, are +called. But God hath chosen the foolish things of the world...." + +Secondly, This doctrine may well put us upon examining ourselves, whether +we have ever had this divine light that has been described let into our +souls. If there be such a thing indeed, and it be not only a notion or +whimsy of persons of weak and distempered brains, then doubtless 'tis a +thing of great importance, whether we have thus been taught by the Spirit +of God; whether the light of the glorious gospel of Christ, who is the +image of God, hath shined unto us, giving us the light of the knowledge of +the glory of God in the face of Jesus Christ; whether we have seen the +Son, and believed on him, or have that faith of gospel doctrines that +arises from a spiritual sight of Christ. + +Thirdly, All may hence be exhorted earnestly to seek this spiritual light. +To influence and move to it, the following things may be considered. + +1. This is the most _excellent and divine_ wisdom that any creature is +capable of. 'Tis more excellent than any human learning; 'tis far more +excellent than all the knowledge of the greatest philosophers or +statesmen. Yea, the least glimpse of the glory of God in the face of +Christ doth more exalt and ennoble the soul than all the knowledge of +those that have the greatest speculative understanding in divinity +without grace. This knowledge has the most noble object that is or can be, +viz., the divine glory or excellency of God and Christ. The knowledge of +these objects is that wherein consists the most excellent knowledge of the +angels, yea, of God himself. + +2. This knowledge is that which is above all others _sweet and joyful_. +Men have a great deal of pleasure in human knowledge, in studies of +natural things; but this is nothing to that joy which arises from this +divine light shining into the soul. This light gives a view of those +things that are immensely the most exquisitely beautiful, and capable of +delighting the eye of the understanding. This spiritual light is the +dawning of the light of glory in the heart. There is nothing so powerful +as this to support persons in affliction, and to give the mind peace and +brightness in this stormy and dark world. + +3. This light is such as effectually influences the inclination, and +_changes the nature of the soul_. It assimilates the nature to the divine +nature, and changes the soul into an image of the same glory that is +beheld: 2 Cor. iii. 18, "But we all, with open face, beholding as in a +glass the glory of the Lord, are changed into the same image from glory to +glory, even as by the Spirit of the Lord." This knowledge will wean from +the world and raise the inclination to heavenly things. It will turn the +heart to God as the fountain of good, and to choose him for the only +portion. This light, and this only, will bring the soul to a saving close +with Christ. It conforms the heart to the gospel, mortifies its enmity and +opposition against the scheme of salvation therein revealed. It causes the +heart to embrace the joyful tidings, and entirely to adhere to, and +acquiesce in the revelation of Christ as our Saviour. It causes the whole +soul to accord and symphonize with it, admitting it with entire credit and +respect, cleaving to it with full inclination and affection; and it +effectually disposes the soul to give up itself entirely to Christ. + +4. This light, and this only, _has its fruit in an universal holiness of +life_. No merely notional or speculative understanding of the doctrines of +religion will ever bring to this. But this light, as it reaches the bottom +of the heart, and changes the nature, so it will effectually dispose to an +universal obedience. It shows God's worthiness to be obeyed and served. It +draws forth the heart in a sincere love to God, which is the only +principle of a true, gracious and universal obedience. And it convinces of +the reality of those glorious rewards that God has promised to them that +obey him. + + + + +III + +RUTH'S RESOLUTION deg. + +RUTH i. 16.--And Ruth said, Intreat me not to leave thee, or to return +from following after thee: for whither thou goest, I will go; and where +thou lodgest, I will lodge: thy people shall be my people, and thy God my +God. + + +The historical things in this book of Ruth seem to be inserted into the +canon of the Scripture especially on two accounts: + +First, Because Christ was of Ruth's posterity. The Holy Ghost thought fit +to take particular notice of that marriage of Boaz with Ruth, whence +sprang the Saviour of the world. We may often observe it, that the Holy +Spirit who indited the Scriptures, often takes notice of little things, +minute occurrences, that do but remotely relate to Jesus Christ. + +Secondly, Because this history seems to be typical of the calling of the +Gentile church, and indeed of the conversion of every believer. Ruth was +not originally of Israel, but was a Moabitess, an alien from the +commonwealth of Israel: but she forsook her own people, and the idols of +the Gentiles, to worship the God of Israel, and to join herself to that +people. Herein she seems to be a type of the Gentile church, and also of +every sincere convert. Ruth was the mother of Christ; he came of her +posterity: so the church is Christ's mother, as she is represented, Rev. +xii., at the beginning. And so also is every true Christian his mother: +Matt. xii. 50, "Whosoever shall do the will of my Father which is in +heaven, the same is my brother, and sister, and mother." Christ is what +the soul of every one of the elect is in travail with in the new birth. +Ruth forsook all her natural relations and her own country, the land of +her nativity, and all her former possessions there, for the sake of the +God of Israel; as every true Christian forsakes all for Christ. Psalm xlv. +10, "Hearken, O daughter, and consider, and incline thine ear; forget also +thine own people, and thy father's house." + +Naomi was now returning out of the land of Moab into the land of Israel +with her two daughters in law, Orpah and Ruth; who will represent to us +two sorts of professors of religion: Orpah, that sort that indeed make a +fair profession, and seem to set out well, but dure but for a while, and +then turn back; Ruth, that sort that are sound and sincere, and therefore +are steadfast and persevering in the way that they have set out in. Naomi +in the preceding verses represents to these her daughters the difficulties +of their leaving their own country to go with her. And in this verse may +be observed, + +1. The remarkable conduct and behavior of Ruth on this occasion; with what +inflexible resolution she cleaves to Naomi and follows her. When Naomi +first arose to return from the country of Moab into the land of Israel, +Orpah and Ruth both set out with her; and Naomi exhorts them both to +return. And they both of them wept, and seemed as if they could not bear +the thoughts of leaving her, and appeared as if they were resolved to go +with her: verse 10, "And they said unto her, Surely we will return with +thee unto thy people." Then Naomi says to them again, "Turn again, my +daughters, go your way," &c. And then they were greatly affected again, +and Orpah returned and went back. Now Ruth's steadfastness in her purpose +had a greater trial, but yet is not overcome: "She clave unto her," verse +14. Then Naomi speaks to her again, verse 15, "Behold, thy sister in law +is gone back unto her people, and unto her gods: return thou after thy +sister in law." And then she shows her immovable resolution in the text +and following verse. + +2. I would particularly observe that wherein the virtuousness of this her +resolution consists, viz., that it was for the sake of the God of Israel, +and that she might be one of his people, that she was thus resolved to +cleave to Naomi: "Thy people shall be my people, and thy God my God." It +was for God's sake that she did thus; and therefore her so doing is +afterwards spoken of as a virtuous behavior in her, chap. ii. 11, 12: "And +Boaz answered and said unto her, It hath fully been showed me, all that +thou hast done unto thy mother in law since the death of thine husband: +and how thou hast left thy father, and thy mother, and the land of thy +nativity, and art come unto a people which thou knewest not heretofore. +The Lord recompense thy work, and a full reward be given thee of the Lord +God of Israel, under whose wings thou art come to trust." She left her +father and mother, and the land of her nativity, to come and trust under +the shadow of God's wings: and she had indeed a full reward given her, as +Boaz wished; for besides immediate spiritual blessings to her own soul and +eternal rewards in another world, she was rewarded with plentiful and +prosperous outward circumstances in the family of Boaz. And God raised up +David and Solomon of her seed, and established the crown of Israel (the +people that she chose before her own people) in her posterity; and--which +is much more--of her seed he raised up Jesus Christ, in whom all the +families of the earth are blessed. + +From the words thus opened, I observe this for the subject of my present +discourse: + + _When those that we have formerly been conversant with, are turning + to God, and joining themselves to his people, it ought to be our + firm resolution, that we will not leave them; but that their people + shall be our people, and their God our God._ + +It sometimes happens, that of those who have been conversant one with +another, that have dwelt together as neighbors, and have been often +together as companions, or have been united in near relation, and have +been together in darkness, bondage and misery in the service of Satan, +some are enlightened, and have their minds changed, are made to see the +great evil of sin, and have their hearts turned to God, and are influenced +by the Holy Spirit of God to leave their company that are on Satan's side +to go and join themselves with that blessed company that are with Jesus +Christ; they are made willing to forsake the tents of wickedness, to dwell +in the land of uprightness with the people of God. + +And sometimes this proves a final parting or separation between them and +those that they have been formerly conversant with. Though it may be no +parting in outward respects, they may still dwell together and may +converse one with another; yet in other respects, it sets them at a great +distance one from another: one is a child of God, and the other the enemy +of God; one is in a miserable, and the other in a happy condition; one is +a citizen of the heavenly Zion, the other is under condemnation to hell. +They are no longer together in those respects wherein they used to be +together. They used to be of one mind to serve sin and do Satan's work; +now they are of contrary minds. They used to be together in worldliness +and sinful vanity; now they are of exceeding different dispositions. They +are separated as they are in different kingdoms; the one remains in the +kingdom of darkness, the other is translated into the kingdom of God's +dear Son. And sometimes they are finally separated in these respects; +while one dwells in the land of Israel, and in the house of God, the +other, like Orpah, lives and dies in the land of Moab. + +Now 'tis lamentable when it is thus. 'Tis awful being parted so. 'Tis +doleful, when of those that have formerly been together in sin, some turn +to God, and join themselves with his people, that it should prove a +parting between them and their former companions and acquaintance. It +should be our firm and inflexible resolution in such a case that it shall +be no parting, but that we will follow them, that their people shall be +our people, and their God our God; and that for the following reasons: + +I. Because their _God_ is a glorious God. There is none like him, who is +infinite in glory and excellency. He is the most high God, glorious in +holiness, fearful in praises, doing wonders. His name is excellent in all +the earth, and his glory is above the earth and the heavens. Among the +gods there is none like unto him; there is none in heaven to be compared +to him, nor are there any among the sons of the mighty that can be likened +unto him. Their God is the fountain of all good, and an inexhaustible +fountain; he is an all-sufficient God, able to protect and defend them, +and do all things for them. He is the King of glory, the Lord strong and +mighty, the Lord mighty in battle: a strong rock, and a high tower. There +is none like the God of Jeshurun, who rideth on the heaven in their help, +and in his excellency on the sky. The eternal God is their refuge, and +underneath are everlasting arms. He is a God that hath all things in his +hands, and does whatsoever he pleases: he killeth and maketh alive; he +bringeth down to the grave and bringeth up; he maketh poor and maketh +rich: the pillars of the earth are the Lord's. Their God is an infinitely +holy God; there is none holy as the Lord. And he is infinitely good and +merciful. Many that others worship and serve as gods are cruel beings, +spirits that seek the ruin of souls; but this is a God that delighteth in +mercy; his grace is infinite and endures forever. He is love itself, an +infinite fountain and ocean of it. + +Such a God is their God! Such is the excellency of Jacob! Such is the God +of them who have forsaken their sins and are converted! They have made a +wise choice who have chosen this for their God. They have made a happy +exchange indeed, that have exchanged sin and the world for such a God! + +They have an excellent and glorious Saviour, who is the only-begotten Son +of God; the brightness of his Father's glory; one in whom God from +eternity had infinite delight; a Saviour of infinite love; one that has +shed his own blood and made his soul an offering for their sins, and one +that is able to save them to the uttermost. + +II. Their _people_ are an excellent and happy people. God has renewed +them, and instamped his own image upon them, and made them partakers of +his holiness. They are more excellent than their neighbors, Prov. xii. 26. +Yea, they are the excellent of the earth, Psalm xvi. 3. They are lovely in +the sight of the angels; and they have their souls adorned with those +graces that in the sight of God himself are of great price. + +The people of God are the most excellent and happy society in the world. +That God whom they have chosen for their God is their Father; he has +pardoned all their sins, and they are st peace with him; and he has +admitted them to all the privileges of his children. As they have devoted +themselves to God, so God has given himself to them. He is become their +salvation and their portion: his power and mercy and all his attributes +are theirs. They are in a safe state, free from all possibility of +perishing: Satan has no power to destroy them. God carries them on eagle's +wings, far above Satan's reach, and above the reach of all the enemies of +their souls. God is with them in this world; they have his gracious +presence. God is for them; who then can be against them? As the mountains +are round about Jerusalem, so Jehovah is round about them. God is their +shield and their exceeding great reward; and their fellowship is with the +Father and with his Son Jesus Christ. And they have the divine promise +and oath that in the world to come they shall dwell forever in the +glorious presence of God. + +It may well be sufficient to induce us to resolve to cleave to those that +forsake their sins and idols to join themselves with this people, that God +is with them, Zech. viii. 23: "Thus saith the Lord of hosts; In those days +it shall come to pass, that ten men shall take hold out of all languages +of the nations, even shall take hold of the skirt of him that is a Jew, +saying, We will go with you: for we have heard that God is with you." So +should persons as it were take hold of the skirt of their neighbors and +companions that have turned to God, and resolve that they will go with +them, because God is with them. + +III. _Happiness_ is nowhere else to be had, but in their God, and with +their people. There are that are called gods many, and lords many. Some +make gods of their pleasures; some choose Mammon for their god; some make +gods of their own supposed excellencies, or the outward advantages they +have above their neighbors: some choose one thing for their god, and +others another. But men can be happy in no other God but the God of +Israel: he is the only fountain of happiness. Other gods can't help in +calamity; nor can any of them afford what the poor empty soul stands in +need of. Let men adore those other gods never so much, and call upon them +never so earnestly, and serve them never so diligently, they will +nevertheless remain poor, wretched, unsatisfied, undone creatures. All +other people are miserable, but that people whose God is the Lord.--The +world is divided into two societies. There are the people of God, the +little flock of Jesus Christ, that company that we read of, Rev. xiv. 4. +"These are they which were not defiled with women; for they are virgins. +These are they which follow the Lamb whithersoever he goeth. These were +redeemed from among men, being the firstfruits unto God and to the Lamb." +And there are those that belong to the kingdom of darkness, that are +without Christ, being aliens from the commonwealth of Israel, strangers +from the covenant of promise, having no hope, and without God in the +world. All that are of this latter company are wretched and undone; they +are the enemies of God, and under his wrath and condemnation. They are the +devil's slaves, that serve him blindfold, and are befooled and ensnared by +him, and hurried along in the broad way to eternal perdition. + +IV. When those that we have formerly been conversant with are turning to +God, and to his people, their _example_ ought to influence us. Their +example should be looked upon as the call of God to us to do as they have +done. God, when he changes the heart of one, calls upon another; +especially does he loudly call on those that have been their friends and +acquaintance. We have been influenced by their examples in evil; and shall +we cease to follow them when they make the wisest choice that ever they +made, and do the best thing that ever they did? If we have been companions +with them in worldliness, in vanity, in unprofitable and sinful +conversation, it will be a hard case, if there must be a parting now, +because we be not willing to be companions with them in holiness and true +happiness. Men are greatly influenced by seeing one another's prosperity +in other things. If those whom they have been much conversant with grow +rich, and obtain any great earthly advantages, it awakens their ambition +and eager desire after the like prosperity. How much more should they be +influenced, and stirred up to follow them, and be like them, when they +obtain that spiritual and eternal happiness that is of infinitely more +worth than all the prosperity and glory of this world! + +V. Our resolutions to cleave to and follow those that are turning to God, +and joining themselves to his people, ought to be _fixed_ and _strong_, +because of the great difficulty of it. If we will cleave to them, and have +their God for our God, and their people for our people, we must mortify +and deny all our lusts, and cross every evil appetite and inclination, and +forever part with all sin. But our lusts are many and violent. Sin is +naturally exceeding dear to us; to part with it is compared to plucking +out our right eyes. Men may refrain from wonted ways of sin for a little +while, and may deny their lusts in a partial degree, with less difficulty; +but 'tis heart-rending work, finally to part with all sin, and to give our +dearest lusts a bill of divorce, utterly to send them away. But this we +must do, if we would follow those that are truly turning to God. Yea, we +must not only forsake sin, but must, in a sense, forsake all the world: +Luke xiv. 33, "Whosoever he be of you that forsaketh not all he hath, he +cannot be my disciple." That is, he must forsake all in his heart, and +must come to a thorough disposition and readiness actually to quit all for +God and the glorious spiritual privileges of his people, whenever the case +may require it; and that without any prospect of any thing of the like +nature, or any worldly thing whatsoever, to make amends for it; and all to +go into a strange country, a land that has hitherto been unseen; like +Abraham, who being called of God, "went out of his own country, and from +his kindred, and from his father's house, for a land that God should show +him, not knowing whither he went." + +Thus it was a hard thing for Ruth to forsake her native country and her +father and mother, her kindred and acquaintance, and all the pleasant +things she had in the land of Moab, to dwell in the land of Israel, where +she never had been. Naomi told her of the difficulties once and again. +They were too hard for her sister Orpah; the consideration of them turned +her back after she was set out. Her resolution was not firm enough to +overcome them. But so firmly resolved was Ruth, that she broke through +all; she was steadfast in it, that, let the difficulty be what it would, +she would not leave her mother in law. So persons had need to be very firm +in their resolution to conquer the difficulties that are in the way of +cleaving to them who are indeed turning from sin to God. + +Our cleaving to them, and having their God for our God and their people +for our people, depends on our resolution and choice; and that in two +respects. + +1. The firmness of resolution in using means in order to it, is _the way +to have means effectual_. There are means appointed in order to our +becoming some of the true Israel and having their God for our God; and the +thorough use of these means is the way to have success; but not a slack or +slighty use of them. And that we may be thorough, there is need of +strength of resolution, a firm and inflexible disposition and bent of mind +to be universal in the use of means, and to do what we do with our might, +and to persevere in it. Matt. xi. 12, "The kingdom of heaven suffereth +violence, and the violent take it by force." + +2. A choosing of their God and their people, with a full determination and +with the whole soul, is _the condition of an union with them_. God gives +every man his choice in this matter: as Orpah and Ruth had their choice, +whether they would go with Naomi into the land of Israel, or stay in the +land of Moab. A natural man may choose deliverance from hell; but no man +doth ever heartily choose God and Christ, and the spiritual benefits that +Christ has purchased, and the happiness of God's people, till he is +converted. On the contrary, he is averse to them; he has no relish of +them; and is wholly ignorant of the inestimable worth and value of them. + +Many carnal men do seem to choose these things, but do it not really: as +Orpah seemed at first to choose to forsake Moab to go into the land of +Israel. But when Naomi came to set before her the difficulty of it, she +went back; and thereby showed that she was not fully determined in her +choice, and that her whole soul was not in it as Ruth's was. + + +APPLICATION + +The use that I shall make of what has been said is to move sinners to this +resolution, with respect to those amongst us that have lately turned to +God, and joined themselves to the flock of Christ. Through the abundant +mercy and grace of God to us in this place, it may be said of many of you +that are in a Christless condition, that you have lately been left by +those that were formerly with you in such a state. There are those that +you have formerly been conversant with that have lately forsaken a life of +sin and the service of Satan, and have turned to God, and fled to Christ, +and joined themselves to that blessed company that are with him. They +formerly were with you in sin and in misery; but now they are with you no +more in that state or manner of life. They are changed, and have fled from +the wrath to come; they have chosen a life of holiness here and the +enjoyment of God hereafter. They were formerly your associates in bondage, +and were with you in Satan's business; but now you have their company no +longer in these things. Many of you have seen those you live with, under +the same roof, turning from being any longer with you in sin, to be with +the people of Jesus Christ. Some of you that are husbands have had your +wives; and some of you that are wives have had your husbands; some of you +that are children have had your parents; and parents have had your +children; many of you have had your brothers and sisters; and many your +near neighbors and acquaintance and special friends; many of you that are +young have had your companions: I say, many of you have had those that you +have been thus concerned with, leaving you, forsaking that doleful life +and wretched state that you still continue in. God, of his good pleasure +and wonderful grace, hath lately caused it to be so in this place that +multitudes have been forsaking their old abodes in the land of Moab, and +under the gods of Moab, and going into the land of Israel, to put their +trust under the wings of the Lord God of Israel. Though you and they have +been nearly related, and have dwelt together, or have been often together +and intimately acquainted one with another, they have been taken and you +hitherto left. O let it not be the foundation of a final parting! But +earnestly follow them; be firm in your resolution in this matter. Don't do +as Orpah did, who, though at first she made as though she would follow +Naomi, yet when she had the difficulty of it set before her went back: but +say as Ruth, "I will not leave thee; but where thou goest, I will go: thy +people shall be my people, and thy God my God." Say as she said, and do as +she did. Consider the excellency of their God and their Saviour, and the +happiness of their people, the blessed state that they are in, and the +doleful state that you are in. + +You who are old sinners, who have lived long in the service of Satan, have +lately seen some that were with you, that have travelled with you in the +paths of sin these many years, that with you enjoyed great means and +advantages, that have had calls and warnings with you, and have with you +passed through remarkable times of the pouring out of God's Spirit in this +place, and have hardened their hearts and stood it out with you, and with +you have grown old in sin; I say, you have seen some of them turning to +God, i.e., you have seen those evidences of it in them, whence you may +rationally judge that it is so. O let it not be a final parting! You have +been thus long together in sin, and under condemnation; let it be your +firm resolution, that, if possible, you will be with them still, now they +are in a holy and happy state, and that you will follow them into the holy +and pleasant land. + +You that tell of your having been seeking salvation for many years, +though, without doubt, in a poor dull way, in comparison of what you ought +to have done, have seen some that have been with you in that respect, that +were old sinners and old seekers, as you are, obtaining mercy. God has +lately roused them from their dulness, and caused them to alter their +hand, and put them on more thorough endeavors; and they have now, after so +long a time, heard God's voice, and have fled for refuge to the Rock of +Ages. Let this awaken earnestness and resolution in you. Resolve that you +will not leave them. + +You that are in your youth, how many have you seen of your age and +standing that have of late hopefully chosen God for their God and Christ +for their Saviour! You have followed them in sin, and have perhaps +followed them into vain company; and will you not now follow them to +Christ? + +And you that are children, there have lately been some of your sort that +have repented of their sins, and have loved the Lord Jesus Christ, and +trusted in him, and are become God's children, as we have reason to hope: +let it stir you up to resolve to your utmost to seek and cry to God, that +you may have the like change made in your hearts, that their people may be +your people, and their God your God. + +You that are great sinners, that have made yourselves distinguishingly +guilty by the wicked practices you have lived in, there are some of your +sort that have lately (as we have reason to hope) had their hearts broken +for sin, and have forsaken it, and trusted in the blood of Christ for the +pardon of it, and have chosen a holy life, and have betaken themselves to +the ways of wisdom: let it excite and encourage you resolutely to cleave +to them and earnestly to follow them. + +Let the following things be here considered:-- + +1. That your soul is as precious as theirs. It is immortal as theirs is; +and stands in as much need of happiness, and can as ill bear eternal +misery. You were born in the same miserable condition that they were, +having the same wrath of God abiding on you. You must stand before the +same Judge; who will be as strict in judgment with you as with them; and +your own righteousness will stand you in no more stead before him than +theirs; and therefore you stand in as absolute necessity of a Saviour as +they. Carnal confidences can no more answer your end than theirs; nor can +this world or its enjoyments serve to make you happy without God and +Christ more than them. When the bridegroom comes, the foolish virgins +stand in as much need of oil as the wise, Matt. xxv. at the beginning. + +2. Unless you follow them in their turning to God, their conversion will +be a foundation of an eternal separation between you and them. You will be +in different interests and in exceeding different states, as long as you +live; they the children of God, and you the children of Satan; and you +will be parted in another world; when you come to die, there will be a +vast separation made between you: Luke xvi. 26, "And besides all this, +between us and you there is a great gulf fixed: so that they which would +pass from hence to you, cannot; neither can they pass to us, that would +come from thence." And you will be parted at the day of judgment. You will +be parted at Christ's first appearance in the clouds of heaven. While they +are caught up in the clouds to meet the Lord in the air, to be ever with +the Lord, you will remain below, confined to this cursed ground, that is +kept in store, reserved unto fire, against the day of judgment and +perdition of ungodly men. You will appear separated from them while you +stand before the great judgment-seat, they being at the right hand, while +you are set at the left: Matt. xxv. 32, 33, "And before him shall be +gathered all nations: and he shall separate them one from another, as a +shepherd divideth his sheep from the goats: and he shall set the sheep on +his right hand, but the goats on the left." And you shall then appear in +exceeding different circumstances. While you stand with devils, in the +image and deformity of devils, and in ineffable horror and amazement, they +shall appear in glory, sitting upon thrones, as assessors with Christ, and +as such passing judgment upon you, 1 Cor. vi. 2. And what shame and +confusion will then cover you, when so many of your contemporaries, your +equals, your neighbors, relations and companions, shall be honored, and +openly acknowledged and confessed by the glorious Judge of the universe +and Redeemer of saints, and shall be seen by you sitting with him in such +glory, and you shall appear to have neglected your salvation, and not to +have improved your opportunities, and rejected the Lord Jesus Christ, the +same person that will then appear as your great Judge, and you shall be +the subjects of wrath, and, as it were, trodden down in eternal contempt +and disgrace! Dan. xii. 2, "Some shall rise to everlasting life, and some +to shame and everlasting contempt." And what a wide separation will the +sentence then passed and executed make between you and them! When you +shall be sent away out of the presence of the Judge with indignation and +abhorrence, as cursed and loathsome creatures, and they shall be sweetly +accosted and invited into his glory as his dear friends and the blessed of +his Father! When you, with all that vast throng of wicked and accursed men +and devils, shall descend with loud lamentings and horrid shrieks into +that dreadful gulf of fire and brimstone, and shall be swallowed up in +that great and everlasting furnace, while they shall joyfully, and with +sweet songs of glory and praise, ascend with Christ, and all that +beauteous and blessed company of saints and angels, into eternal felicity, +in the glorious presence of God, and the sweet embraces of his love; and +you and they shall spend eternity in such a separation and immensely +different circumstances! And that however you have been intimately +acquainted and nearly related, closely united and mutually conversant here +in this world; and how much soever you have taken delight in each other's +company! Shall it be so after you have been together a great while, each +of you in undoing yourselves, enhancing your guilt, and heaping up wrath, +that their so wisely changing their minds and their course, and choosing +such happiness for themselves, should now at length be the beginning of +such an exceeding and everlasting separation between you and them? How +awful will it be to be parted so! + +3. Consider the great encouragement that God gives you, earnestly to +strive for the same blessing that others have obtained. There is great +encouragement in the word of God to sinners to seek salvation, in the +revelation we have of the abundant provision made for the salvation even +of the chief of sinners, and in the appointment of so many means to be +used with and by sinners, in order to their salvation; and by the blessing +which God in his word connects with the means of his appointment. There is +hence great encouragement for all, at all times, that will be thorough in +using of these means. But now God gives extraordinary encouragement in his +providence, by pouring out his Spirit so remarkably amongst us, and +bringing savingly home to himself all sorts, young and old, rich and poor, +wise and unwise, sober and vicious, old self-righteous seekers and +profligate livers: no sort are exempt. There is now at this day amongst us +the loudest call and the greatest encouragement and the widest door open +to sinners, to escape out of a state of sin and condemnation that perhaps +God ever granted in New England. Who is there that has an immortal soul so +sottish as not to improve such an opportunity, and that won't bestir +himself with all his might now? How unreasonable is negligence, and how +exceeding unseasonable is discouragement, at such a day as this! Will you +be so stupid as to neglect your soul now? Will any mortal amongst us be so +unreasonable as to lag behind, or look back in discouragement when God +opens such a door? Let every single person be thoroughly awake! Let every +one encourage himself now to press forward, and fly for his life! + +4. Consider how earnestly desirous they that have obtained are that you +should follow them, and that their people should be your people, and their +God your God. They desire that you should partake of that great good that +God has given them, and that unspeakable and eternal blessedness that he +has promised them. They wish and long for it. If you do not go with them, +and are not still of their company, it won't be for want of their +willingness, but your own. That of Moses to Hobab is the language of every +true saint of your acquaintance to you, Numb. x. 29, "We are journeying +unto the place of which the Lord said, I will give it you: come thou with +us, and we will do thee good: for the Lord hath spoken good concerning +Israel." As Moses, when on his journey through the wilderness, following +the pillar of cloud and fire, invited Hobab, that he had been acquainted +with and nearly allied to out of the land of Midian, where Moses had +formerly dwelt with him, to go with him and his people to Canaan, to +partake with them in the good that God had promised them; so do those of +your friends and acquaintance invite you, out of a land of darkness and +wickedness, where they have formerly been with you, to go with them to the +heavenly Canaan. The company of saints, the true church of Christ, invite +you. The lovely bride calls you to the marriage supper. She hath authority +to invite guests to her own wedding; and you ought to look on her +invitation and desire as the call of Christ the bridegroom; for it is the +voice of his Spirit in her: Rev. xxii. 17, "The Spirit and the bride say, +Come." Where seems to be a reference to what had been said, chap. xix. +7-9, "The marriage of the Lamb is come, and his wife hath made herself +ready. And to her was granted that she should be arrayed in fine linen, +clean and white: for the fine linen is the righteousness of saints. And he +saith unto me, Write, Blessed are they which are called to the marriage +supper of the Lamb." 'Tis with respect to this her marriage supper that +she, from the motion of the Spirit of the Lamb in her, says, Come. So that +you are invited on all hands; all conspire to call you. God the Father +invites you: this is the King that has made a marriage for his Son; and he +sends forth his servants, the ministers of the gospel, to invite the +guests. And the Son himself invites you: 'tis he that speaks, Rev. xvii. +17, "And let him that heareth say, Come; and let him that is athirst, +come; and whosoever will, let him come." He tells us who he is in the +foregoing verse, "I Jesus, the root and offspring of David, the bright and +morning star." And God's ministers invite you, and all the church invites +you; and there will be joy in the presence of the angels of God that hour +that you accept the invitation. + +5. Consider what a doleful company that will be that be left after this +extraordinary time of mercy is over. We have reason to think that there +will be a number left. We read that when Ezekiel's healing waters +increased so abundantly, and the healing effect of them was so very +general; yet there were certain places, where the water came, that never +were healed: Ezek. xlvii. 9-11, "And it shall come to pass, that every +thing that liveth, which moveth, whithersoever the rivers shall come, +shall live: and there shall be a very great multitude of fish, because +these waters shall come thither: for they shall be healed; and every thing +shall live whither the river cometh. And it shall come to pass, that the +fishers shall stand upon it from En-gedi even unto En-eglaim; they shall +be a place to spread forth nets; their fish shall be according to their +kinds, as the fish of the great sea, exceeding many. But the miry places +thereof and the marshes thereof shall not be healed; they shall be given +to salt." And even in the apostles' times, when there was such wonderful +success of the gospel, yet wherever they came, there were some that did +not believe: Acts xiii. 48, "And when the Gentiles heard this, they were +glad, and glorified the word of the Lord; and as many as were ordained to +eternal life, believed." And chap. xxviii. 24, "And some believed, and +some believed not." So we have no reason to expect but there will be some +left amongst us. 'Tis to be hoped it will be a small company. But what a +doleful company will it be! How darkly and awfully will it look upon them! +If you shall be of that company, how well may your friends and relations +lament over you, and bemoan your dark and dangerous circumstances! If you +would not be one of them, make haste, delay not and look not behind you. +Shall all sorts obtain, shall every one press into the kingdom of God, +while you stay loitering behind in a doleful undone condition? Shall every +one take heaven, while you remain with no other portion but this world? +Now take up that resolution, that if it be possible you will cleave to +them that have fled for refuge to lay hold of the hope set before them. +Count the cost of a thorough, violent, and perpetual pursuit of salvation, +and forsake all, as Ruth forsook her own country and all her pleasant +enjoyments in it. Don't do as Orpah did; who set out, and then was +discouraged, and went back: but hold out with Ruth through all +discouragement and opposition. When you consider others that have chosen +the better part, let that resolution be ever firm with you: "Where thou +goest, I will go; where thou lodgest, I will lodge: thy people shall be my +people, and thy God my God." + + + + +IV + +THE MANY MANSIONS deg. + +JOHN xiv. 2.--In my Father's house are many mansions. + + +In these words may be observed two things, + +1. The thing described, viz., Christ's Father's house. Christ spoke to his +disciples in the foregoing chapter as one that was about to leave them. He +told 'em, verse 31, "Now is the Son of Man glorified, and God is glorified +in him," and then goes to giving of them counsel to live in unity and love +one another, as one that was going from them. By which they seemed +somewhat surprised and hardly knew what to make of it. And one of them, +viz., Peter, asked him where he was going; verse 36, "Simon Peter said +unto him, Lord, whither goest thou?" Christ did not directly answer and +tell him where he was going, but he signifies where in these words of the +text, viz., to his Father's house, i.e., to heaven, and afterwards, in +the verse 12, he tells 'em plainly that he was going to his Father. + +2. We may observe the description given of it, viz., that in it there are +many mansions. The disciples seemed very sorrowful at the news of Christ's +going away, but Christ comforts 'em with that, that in his Father's house +where he was going there was not only room for him, but room for them too. +There were many mansions. There was not only a mansion there for him, but +there were mansions enough for them all; there was room enough in heaven +for them. When the disciples perceived that Christ was going away, they +manifested a great desire to go with him, and particularly Peter. Peter +in the latter part of the foregoing chapter asked him whither he went to +that end that he might follow him. Christ told him that whither he went he +could not follow him now, but that he should follow him afterwards. But +Peter, not content with Christ, seemed to have a great mind to follow him +now. "Lord," says he, "why cannot I follow thee now?" So that the +disciples had a great mind still to be with Christ, and Christ in the +words of the text intimates that they shall be with him. Christ signifies +to 'em that he was going home to his Father's house, and he encourages 'em +that they shall be with him there in due time, in that there were many +mansions there. There was a mansion provided not only for him, but for +them all (for Judas was not then present), and not only for them, but for +all that should ever believe in him to the end of the world; and though he +went before, he only went to prepare a place for them that should follow. + +The text is a plain sentence; 'tis therefore needless to press any +doctrine in other words from it: so that I shall build my discourse on the +words of the text. There are two propositions contained in the words, +viz., I, that heaven is God's house, and II, that in this house of God +there are many mansions. + +Prop. I. Heaven is God's house. An house of public worship is an house +where God's people meet from time to time to attend on God's ordinances, +and that is set apart for that and is called God's house. The temple of +Solomon was called God's house. God was represented as dwelling there. +There he had his throne in the holy of holies, even the mercy-seat over +the ark and between the cherubims. + +Sometimes the whole universe is represented in Scripture as God's house, +built with various stories one above another: Amos ix. 6, "It is he that +buildeth his stories in the heaven;" and Ps. civ. 3, "Who layeth the beams +of his chambers in the waters." But the highest heaven is especially +represented in Scripture as the house of God. As to other parts of the +creation, God hath appointed them to inferior uses; but this part he has +reserved for himself for his own abode. We are told that the heavens are +the Lord's, but the earth he hath given to the sons of men. God, though he +is everywhere present, is represented both in Old Testament and New as +being in heaven in a special and peculiar manner. Heaven is the temple of +God. Thus we read of God's temple in heaven, Rev. xv. 5. Solomon's temple +was a type of heaven; it was made exceeding magnificent and, costly partly +to that end, that it might be the most lively type of heaven. The apostle +Paul in his epistle to the Hebrews does from time to time call heaven the +holy of holies, as being the antitype not only of the temple of Solomon, +but of the most holy place in that temple, which was the place of God's +most immediate residence: Heb. ix. 12, "He entered in once into the holy +place;" verse 24, "For Christ is not entered into the holy places made +with hands, which are the figures of the true, but into heaven itself." +Houses where assemblies of Christians worship God are in some respects +figures of this house of God above. When God is worshipped in them in +spirit and truth, they become the outworks of heaven and as it were its +gates. As in houses of public worship here there are assemblies of +Christians meeting to worship God, so in heaven there is a glorious +assembly, or Church, continually worshipping God: Heb. xii. 22, 23, "But +ye are come unto mount Sion, [and unto] the city of the living God, the +heavenly Jerusalem, and to an innumerable company of angels, to the +general assembly and church of the firstborn, that are written in heaven." + +Heaven is represented in Scripture as God's dwelling-house; Ps. cxiii. 5, +"Who is like [unto] the Lord our God, who dwelleth on high," and Ps. +cxxiii. 1, "Unto thee I lift up mine eyes, O thou that dwellest in the +heavens." Heaven is God's palace. 'Tis the house of the great King of the +universe; there he has his throne, which is therefore represented as his +house or temple; Ps. xi. 4, "The Lord is in his holy temple; the Lord's +throne is in heaven." + +Heaven is the house where God dwells with his family. God is represented +in Scripture as having a family; and though some of this family are now on +earth, yet in so being they are abroad and not at home, but all going +home: Eph. iii. 15, "Of whom the whole family in heaven and earth is +named." Heaven is the place that God has built for himself and his +children. God has many children, and the place designed for them is +heaven; therefore the saints, being the children of God, are said to be of +the household of God, Eph. ii. 19: "Now therefore ye are no more strangers +and foreigners, but fellow-citizens with the saints, and of the household +of God." God is represented as a householder or head of a family, and +heaven is his house. + +Heaven is the house not only where God hath his throne, but also where he +doth as it were keep his table, where his children sit down with him at +his table and where they are feasted in a royal manner becoming the +children of so great a King: Luke xxii. 30, "That ye may eat and drink at +my table in my kingdom;" Matt. xxvi. 29, "But I say unto you, I will not +drink henceforth of this fruit of the vine until that day when I drink it +new with you in my Father's kingdom." + +God is the King of kings, and heaven is the place where he keeps his +court. There are his angels and archangels that as the nobles of his court +do attend upon him. + +Prop. II. There are many mansions in the house of God. By many mansions is +meant many seats or places of abode. As it is a king's palace, there are +many mansions. Kings' houses are wont to be built very large, with many +stately rooms and apartments. So there are many mansions in God's house. + +When this is spoken of heaven, it is chiefly to be understood in a +figurative sense, and the following things seem to be taught us in it. + +1. There is room in this house of God for great numbers. There is room in +heaven for a vast multitude, yea, room enough for all mankind that are or +ever shall be; Luke xiv. 22, "Lord it is done as thou hast commanded, and +yet there is room." + +It is not with the heavenly temple as it often is with houses of public +worship in this world, that they fill up and become too small and scanty +for those that would meet in them, so that there is not convenient room +for all. There is room enough in our heavenly Father's house. This is +partly what Christ intended in the words of the text, as is evident from +the occasion of his speaking them. The disciples manifested a great desire +to be where Christ was, and Christ therefore, to encourage them that it +should be as they desired, tells them that in his Father's house where he +was going were many mansions, i.e., room enough for them. + +There is mercy enough in God to admit an innumerable multitude into +heaven. There is mercy enough for all, and there is merit enough in Christ +to purchase heavenly happiness for millions of millions, for all men that +ever were, are or shall be. And there is a sufficiency in the fountain of +heaven's happiness to supply and fill and satisfy all: and there is in all +respects enough for the happiness of all. + +2. There are sufficient and suitable accommodations for all the different +sorts of persons that are in the world: for great and small, for high and +low, rich and poor, wise and unwise, bond and free, persons of all nations +and all conditions and circumstances, for those that have been great +sinners as well as for moral livers; for weak saints and those that are +babes in Christ as well as for those that are stronger and more grown in +grace. There is in heaven a sufficiency for the happiness of every sort; +there is a convenient accommodation for every creature that will hearken +to the calls of the Gospel. None that will come to Christ, let his +condition be what it will, need to fear but that Christ will provide a +place suitable for him in heaven. + +This seems to be another thing implied in Christ's words. The disciples +were persons of very different condition from Christ: he was their Master, +and they were his disciples; he was their Lord, and they were the +servants; he was their Guide, and they were the followers; he was their +Captain, and they the soldiers; he was the Shepherd, and they the sheep; +[he was, as it were, the] Father, [and they the] children; he was the +glorious, holy Son of God, they were poor, sinful, corrupt men. But yet, +though they were in such different circumstances from him, yet Christ +encourages them that there shall not only be room in heaven for him, but +for them too; for there were many mansions there. There was not only a +mansion to accommodate the Lord, but the disciples also; not only the +head, but the members; not only the Son of God, but those that are +naturally poor, sinful, corrupt men: as in a king's palace there is not +only a mansion or room of state built for the king himself and for his +eldest son and heir, but there are many rooms, mansions for all his +numerous household, children, attendants and servants. + +3. It is further implied that heaven is a house that was actually built +and prepared for a great multitude. When God made heaven in the beginning +of the world, he intended it for an everlasting dwelling-place for a vast +and innumerable multitude. When heaven was made, it was intended and +prepared for all those particular persons that God had from eternity +designed to save: Matt. xxv. 34, "Come, ye blessed [of my Father, inherit +the Kingdom] prepared for you [from the foundation of the world]." And +that is a very great and innumerable multitude: Rev. vii. 9, "After this I +beheld, and, lo, a great multitude which no man could number, of all +nations, and kindreds, and peoples, and tongues, stood before the throne +and before the Lamb, clothed with white robes." Heaven being built +designedly for these was built accordingly; it was built so as most +conveniently to accommodate all this multitude: as a house that is built +for a great family is built large and with many rooms in it; as a palace +that is built for a great king that keeps a great court with many +attendants is built exceeding great with a great many apartments; and as +an house of public worship that is built for a great congregation is built +very large with many seats in it. + +4. When it is said, ["In my father's house are many mansions"], it is +meant that there are seats of various dignity and different degrees and +circumstances of honor and happiness. There are many mansions in God's +house because heaven is intended for various degrees of honor and +blessedness. Some are designed to sit in higher places there than others; +some are designed to be advanced to higher degrees of honor and glory than +others are; and, therefore, there are various mansions, and some more +honorable mansions and seats, in heaven than others. Though they are all +seats of exceeding honor and blessedness, yet some are more so than +others. + +Thus a palace is built. Though every part of the palace is magnificent as +becomes the palace of a king, yet there are many apartments of various +honor, and some are more stately and costly than others, according to the +degree of dignity. There is one apartment that is the king's +presence-chamber; there are other apartments for the next heir to the +crown; there are others for other children; and others for their +attendants and the great officers of the household: one for the high +steward, and another for the chamberlain, and others for meaner officers +and servants. + +Another image of this was in Solomon's temple. There were many mansions of +different degrees of honor and dignity. There was the holy of holies, +where the ark was that was the place of God's immediate residence, where +the high priest alone might come; and there was another apartment called +the holy place, where the other priests might come; and next to that was +the inner court of the temple, where the Levites were admitted: and there +they had many chambers or mansions built for lodging-rooms for the +priests; and next to that was the court of Israel where the people of +Israel might come; and next to that was the court of the Gentiles where +the Gentiles, those that were called the "Proselytes of the Gate," might +come. + +And we have an image of this in houses built for the worship of Christian +assemblies. In such houses of God there are many seats of different honor +and dignity, from the most honorable to the most inferior of the +congregation. + +Not that we are to understand the words of Christ so much in a literal +sense, as that every saint in heaven was to have a certain seat or room or +place of abode where he was to be locally fixed. 'Tis not the design of +the Scriptures to inform us much about the external circumstances of +heaven or the state of heaven locally considered; but we are to understand +what Christ says chiefly in a spiritual sense. Persons shall be set in +different degrees of honor and glory in heaven, as is abundantly +manifested in Scripture: which may fitly be represented to our +imaginations by there being different seats of various honor, as it was in +the temple, as it is in kings' courts. Some seats shall be nearer the +throne than others. Some shall sit next to Christ in glory: Matt. xx. 23, +"To sit on my right hand and on my left, is not mine to give, but it shall +be given to them for whom it is prepared of my Father." + +Christ has doubtless respect to these different degrees of glory in the +text. When he was going to heaven and the disciples were sorrowful at the +thoughts of parting with their Lord, he lets them know that there are +seats or mansions of various degrees of honor in his Father's house, that +there was not only one for him, who was the Head of the Church and the +elder brother, but also for them that were his disciples and younger +brethren. + +Christ also may probably have respect not only to different degrees of +glory in heaven, but different circumstances. Though the employment and +happiness of all the heavenly assembly shall in the general be the same, +yet 'tis not improbable that there may be circumstantial difference. We +know what their employment [is] in general, but not in particular. We know +not how one may be employed to subserve and promote the happiness of +another, and all to help one another. Some may there be set in one place +for one office or employment, and others [in] another, as 'tis in the +Church on earth. God hath set every one in the body as it hath pleased +him; one is the eye, another the ear, another the head, etc. But because +God has not been pleased expressly to reveal how it shall be in this +respect, therefore I shall not insist upon it, but pass to make some + + +IMPROVEMENT + +of what has been offered. + +I. Here is encouragement for sinners that are concerned and exercised for +the salvation of their souls, such as are afraid that they shall never go +to heaven or be admitted to any place of abode there, and are sensible +that they are hitherto in a doleful state and condition in that they are +out of Christ, and so have no right to any inheritance in heaven, but are +in danger of going to hell and having their place of eternal abode fixed +there. You may be encouraged by what has been said, earnestly to seek +heaven; for there are many mansions there. There is room enough there. Let +your case be what it will, there is suitable provision there for you; and +if you come to Christ, you need not fear but that he will prepare a place +for you; he'll see to it that you shall be well accommodated in heaven. + +But II. I would improve this doctrine in a twofold exhortation. + +1. Let all be hence exhorted earnestly to seek that they may be admitted +to a mansion in heaven. You have heard that this is God's house; it is his +temple. If David, when he was in the wilderness of Judah and in the land +of Geshur and of the Philistines, so longed that he might again return +into the land of Israel that he might have a place in the house of God +here on earth, and prized a place there so much, though it was but that of +a door-keeper, how great a happiness will it be to have a place in this +heavenly temple of God! If they are looked upon as enjoying a high +privilege that have a seat appointed them in kings' courts or in +apartments in kings' palaces, especially those that have an abode there in +the quality of the king's children, then how great a privilege will it be +to have an apartment or mansion assigned to us in God's heavenly palace, +and to have a place there as his children! How great is their glory and +honor that are admitted to be of the household of God! + +And seeing there are many mansions there, mansions enough for us all, our +folly will be the greater if we neglect to seek a place in heaven, having +our minds foolishly taken up about the worthless, fading things of this +world. Here consider three things: + +(1) How little a while you can have any mansion or place of abode in this +world. Now you have a dwelling amongst the living. You have a house or +mansion of your own, or at least one that is at present for your use, and +now you have a seat in the house of God; but how little a while will this +continue! In a very little while, and the place that now knows you in this +world will know you no more. The habitation you have here will be empty of +you; you will be carried dead out of it, or shall die at a distance from +it, and never enter into it any more, or into any other abode in this +world. Your mansion or place of abode in this world, however convenient or +commodious it may be, is but as a tent that shall soon be taken down, but +a lodge in a garden of cucumbers. Your stay is as it were but for a +night. Your body itself is but a house of clay which will quickly moulder +and tumble down, and you shall have no other habitation here in this world +but the grave. + +Thus God in his providence is putting you in mind by the repeated +instances of death that have been in the town within the two weeks past, +both in one house: in which death he has shown his dominion over old and +young. The son was taken away first before the father, being in his full +strength and flower of his days; and the father, who was then well and +having no appearance of approaching death, followed in a few days: and +their habitation and their seat in the house of God in this world will +know them no more. + +Take warning by these warnings of Providence to improve your time that you +may have a mansion in heaven. We have a house of worship newly created +amongst us which now you have a seat in, and probably are pleased with the +ornaments of it; and though you have a place in so comely a house, yet you +know not how little a while you shall have a place in this house of God. +Here are a couple snatched away by death that had met in it but a few +times, that have been snatched out of it before it was fully finished and +never will have any more a seat in it. You know not how soon you may +follow, and then of great importance will it be to you to have a seat in +God's house above. Both of the persons lately deceased were much on their +death-beds warning others to improve their precious time. The first of +them was much in expressing his sense of the vast importance of an +interest in Christ, as I was a witness, and was earnest in calling on +others to improve their time, to be thorough, to get an interest in +Christ, and seemed very desirous that young people might receive council +and warning from him, as the words of a dying man, to do their utmost to +make sure of conversion; and a little before he died left a request to me +that I would warn the young people in his room. God has been warning of +you in his death and the death of his father that so soon followed. The +words of dying persons should be of special weight with us, for then they +are in circumstances wherein they are most capable to look on things as +they are and judge aright of 'em,--between both worlds as it were. Still +that we must all be in. + +Let our young people, therefore, take warning from hence, and don't be +such fools as to neglect seeking a place and mansion in heaven. Young +persons are especially apt to be taken with the pleasing things of this +world. You are now, it may be, much pleased with hopes of your future +circumstances in this world; [and you are now, it may be, much] pleased +with the ornaments of that house of worship that you with others have a +place in. But, alas, do you not too little consider how soon you may be +taken away from all these things, and no more forever have any part in any +mansion or house or enjoyment or happiness under the sun? Therefore let it +be your main care to secure an everlasting habitation for hereafter. + +(2) Consider when you die, if you have no mansion in the house of God in +heaven, you must have your place of abode in the habitation of devils. +There is no middle place between them, and when you go hence, you must go +to one or the other of these. Some have a mansion prepared for them in +heaven from the foundation [of the world]; others are sent away as cursed +into everlasting burnings prepared for the [devil and his angels]. +Consider how miserable those must be that shall have their habitation with +devils to all eternity. Devils are foul spirits; God's great enemies. +Their habitation is the blackness of darkness; a place of the utmost +filthiness, abomination, darkness, disgrace and torment. O, how would you +rather ten thousand times have no place of abode at all, have no being, +than to have a place [with devils]! + +(3) If you die unconverted, you will have the worse place in hell for +having had a seat or place in God's house in this world. As there are +many mansions, places of different degrees of honor in heaven, so there +are various abodes and places or degrees of torment and misery in hell; +and those will have the worst place there that [dying unconverted, have +had the best place in God's house here]. Solomon speaks of a peculiarly +awful sight that he had seen, that of a wicked man buried that had gone +[from the place of the holy], Eccl. viii. 10. Such as have had a seat in +God's house, have been in a sense exalted up to heaven, set on the gate of +heaven, [if they die unconverted, shall be] cast down to hell. + +2. The second exhortation that I would offer from what has been said is to +seek a high place in heaven. Seeing there are many mansions of different +degrees of honor and dignity in heaven, let us seek to obtain a mansion of +distinguished glory. 'Tis revealed to us that there are different degrees +of glory to that end that we might seek after the higher degrees. God +offered high degrees of glory to that end, that we might seek them by +eminent holiness and good works: 2 Cor. ix. 6, "He that sows sparingly +[shall reap also sparingly; and he that soweth bountifully shall reap also +bountifully]." It is not becoming persons to be over anxious about an high +seat in God's house in this world, for that is the honor that is of men; +but we can't too earnestly seek after an high seat in God's house above, +by seeking eminent holiness, for that is the honor that is of God. + +'Tis very little worth the while for us to pursue after honor in this +world, where the greatest honor is but a bubble and will soon vanish away, +and death will level all. Some have more stately houses than others, and +some are in higher office than others, and some are richer than others and +have higher seats in the meeting-house than others; but all graves are +upon a level. One rotting, putrefying corpse is as ignoble as another; the +worms are as bold with one carcass as another. + +But the mansions in God's house above are everlasting mansions. Those that +have seats allotted 'em there, whether of greater or lesser dignity, +whether nearer or further from the throne, will hold 'em to all eternity. +This is promised, Rev. iii. 12: "Him that overcometh I will make him a +pillar in the temple [of my God, and he shall go no more out]." If it be +worth the while to desire and seek high seats in the meeting-house, where +you are one day in a week, and where you shall never come but few days in +all; if it be worth the while much to prize one seat above another in the +house of worship only because it is the pew or seat that is ranked first +in number, and to be seen here for a few days, how will it be worth the +while to seek an high mansion in God's temple and in that glorious place +that is the everlasting habitation of God and all his children! You that +are pleased with your seats in this house because you are seated high or +in a place that is looked upon honorable by those that sit round about, +and because many can behold you, consider how short a time you will enjoy +this pleasure. And if there be any that are not suited in their seats +because they are too low for them, let them consider that it is but a very +little while before it will [be] all one to you whether you have sat high +or low here. But it will be of infinite and everlasting concern to you +where your seat is in another world. Let your great concern be while in +this world so to improve your opportunities in God's house in this world, +whether you sit high or low, as that you may have a distinguished and +glorious mansion in God's house in heaven, where you may be fixed in your +place in that glorious assembly in an everlasting rest. + +Let the main thing that we prize in God's house be, not the outward +ornaments of it, or a high seat in it, but the word of God and his +ordinances in it. And spend your time here in seeking Christ, that he may +prepare a place for you in his Father's house, that when he comes again to +this world, he may take you to himself, that where he is, there you may be +also. + + + + +V + +SINNERS IN THE HANDS OF AN ANGRY GOD deg. + +DEUTERONOMY xxxii. 35.--Their foot shall slide in due time. + + +In this verse is threatened the vengeance of God on the wicked unbelieving +Israelites, that were God's visible people, and lived under means of +grace; and that notwithstanding all God's wonderful works that he had +wrought towards that people, yet remained, as is expressed verse 28, void +of counsel, having no understanding in them; and that, under all the +cultivations of heaven, brought forth bitter and poisonous fruit; as in +the two verses next preceding the text. + +The expression that I have chosen for my text, _their foot shall slide in +due time_, seems to imply the following things relating to the punishment +and destruction that these wicked Israelites were exposed to. + +1. That they were _always_ exposed to destruction; as one that stands or +walks in slippery places is always exposed to fall. This is implied in the +manner of their destruction's coming upon them, being represented by their +foot's sliding. The same is expressed, Psalm lxxiii. 18: "Surely thou +didst set them in slippery places; thou castedst them down into +destruction." + +2. It implies that they were always exposed to _sudden_, unexpected +destruction; as he that walks in slippery places is every moment liable to +fall, he can't foresee one moment whether he shall stand or fall the next; +and when he does fall, he falls at once, without warning, which is also +expressed in that Psalm lxxiii. 18, 19: "Surely thou didst set them in +slippery places: thou castedst them down into destruction. How are they +brought into desolation, as _in a moment_!" + +3. Another thing implied is, that they are liable to fall of _themselves_, +without being thrown down by the hand of another; as he that stands or +walks on slippery ground needs nothing but his own weight to throw him +down. + +4. That the reason why they are not fallen already, and don't fall now, is +only that God's appointed time is not come. For it is said that when that +due time, or appointed time comes, _their foot shall slide_. Then they +shall be left to fall, as they are inclined by their own weight. God won't +hold them up in these slippery places any longer, but will let them go; +and then, at that very instant, they shall fall to destruction; as he that +stands in such slippery declining ground on the edge of a pit that he +can't stand alone, when he is let go he immediately falls and is lost. + +The observation from the words that I would now insist upon is this, + + _There is nothing that keeps wicked men at any one moment out of + hell, but the mere pleasure of God._ + +By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary +will, restrained by no obligation, hindered by no manner of difficulty, +any more than if nothing else but God's mere will had in the least degree +or in any respect whatsoever any hand in the preservation of wicked men +one moment. + +The truth of this observation may appear by the following considerations. + +1. There is no want of _power_ in God to cast wicked men into hell at any +moment. Men's hands can't be strong when God rises up: the strongest have +no power to resist him, nor can any deliver out of his hands. + +He is not only able to cast wicked men into hell, but he can most easily +do it. Sometimes an earthly prince meets with a great deal of difficulty +to subdue a rebel that has found means to fortify himself, and has made +himself strong by the number of his followers. But it is not so with God. +There is no fortress that is any defence against the power of God. Though +hand join in hand, and vast multitudes of God's enemies combine and +associate themselves, they are easily broken in pieces: they are as great +heaps of light chaff before the whirlwind; or large quantities of dry +stubble before devouring flames. We find it easy to tread on and crush a +worm that we see crawling on the earth; so 'tis easy for us to cut or +singe a slender thread that any thing hangs by; thus easy is it for God, +when he pleases, to cast his enemies down to hell. What are we, that we +should think to stand before him, at whose rebuke the earth trembles, and +before whom the rocks are thrown down! + +2. They _deserve_ to be cast into hell; so that divine justice never +stands in the way, it makes no objection against God's using his power at +any moment to destroy them. Yea, on the contrary, justice calls aloud for +an infinite punishment of their sins. Divine justice says of the tree that +brings forth such grapes of Sodom, "Cut it down, why cumbereth it the +ground?" Luke xiii. 7. The sword of divine justice is every moment +brandished over their heads, and 'tis nothing but the hand of arbitrary +mercy, and God's mere will, that holds it back. + +3. They are _already_ under a sentence of condemnation to hell. They don't +only justly deserve to be cast down thither, but the sentence of the law +of God, that eternal and immutable rule of righteousness that God has +fixed between him and mankind, is gone out against them, and stands +against them; so that they are bound over already to hell: John iii. 18, +"He that believeth not is condemned already." So that every unconverted +man properly belongs to hell; that is his place; from thence he is: John +viii. 23, "Ye are from beneath:" and thither he is bound; 'tis the place +that justice, and God's word, and the sentence of his unchangeable law, +assigns to him. + +They are now the objects of that very _same_ anger and wrath of God, that +is expressed in the torments of hell: and the reason why they don't go +down to hell at each moment is not because God, in whose power they are, +is not then very angry with them; as angry as he is with many of those +miserable creatures that he is now tormenting in hell, and do there feel +and bear the fierceness of his wrath. Yea, God is a great deal more angry +with great numbers that are now on earth, yea, doubtless, with many that +are now in this congregation, that, it may be, are at ease and quiet, than +he is with many of those that are now in the flames of hell. + +So that it is not because God is unmindful of their wickedness, and don't +resent it, that he don't let loose his hand and cut them off. God is not +altogether such a one as themselves, though they may imagine him to be so. +The wrath of God burns against them; their damnation don't slumber; the +pit is prepared; the fire is made ready; the furnace is now hot, ready to +receive them; the flames do now rage and glow. The glittering sword is +whet, and held over them, and the pit hath opened her mouth under them. + +5. The _devil_ stands ready to fall upon them, and seize them as his own, +at what moment God shall permit him. They belong to him; he has their +souls in his possession, and under his dominion. The Scripture represents +them as his _goods_, Luke xi. 21. The devils watch them; they are ever by +them, at their right hand; they stand waiting for them, like greedy hungry +lions that see their prey, and expect to have it, but are for the present +kept back; if God should withdraw his hand by which they are restrained, +they would in one moment fly upon their poor souls. The old serpent is +gaping for them; hell opens its mouth wide to receive them; and if God +should permit it, they would be hastily swallowed up and lost. + +6. There are in the souls of wicked men those hellish _principles_ +reigning, that would presently kindle and flame out into hell-fire, if it +were not for God's restraints. There is laid in the very nature of carnal +men a foundation for the torments of hell: there are those corrupt +principles, in reigning power in them, and in full possession of them, +that are seeds of hell-fire. These principles are active and powerful, +exceeding violent in their nature, and if it were not for the restraining +hand of God upon them, they would soon break out, they would flame out +after the same manner as the same corruptions, the same enmity does in the +heart of damned souls, and would beget the same torments in 'em as they do +in them. The souls of the wicked are in Scripture compared to the troubled +sea, Isaiah lvii. 20. For the present God restrains their wickedness by +his mighty power, as he does the raging waves of the troubled sea, saying, +"Hitherto shalt thou come, and no further;" but if God should withdraw +that restraining power, it would soon carry all afore it. Sin is the ruin +and misery of the soul; it is destructive in its nature; and if God should +leave it without restraint, there would need nothing else to make the soul +perfectly miserable. The corruption of the heart of man is a thing that is +immoderate and boundless in its fury; and while wicked men live here, it +is like fire pent up by God's restraints, whenas if it were let loose, it +would set on fire the course of nature; and as the heart is now a sink of +sin, so, if sin was not restrained, it would immediately turn the soul +into a fiery oven, or a furnace of fire and brimstone. + +7. It is no security to wicked men for one moment, that there are no +_visible means of death_ at hand. 'Tis no security to a natural man, that +he is now in health, and that he don't see which way he should now +immediately go out of the world by any accident, and that there is no +visible danger in any respect in his circumstances. The manifold and +continual experience of the world in all ages shows that this is no +evidence that a man is not on the very brink of eternity, and that the +next step won't be into another world. The unseen, unthought of ways and +means of persons' going suddenly out of the world are innumerable and +inconceivable. Unconverted men walk over the pit of hell on a rotten +covering, and there are innumerable places in this covering so weak that +they won't bear their weight, and these places are not seen. The arrows of +death fly unseen at noonday; the sharpest sight can't discern them. God +has so many different, unsearchable ways of taking wicked men out of the +world and sending 'em to hell, that there is nothing to make it appear +that God had need to be at the expense of a miracle, or go out of the +ordinary course of his providence, to destroy any wicked man, at any +moment. All the means that there are of sinners' going out of the world +are so in God's hands, and so absolutely subject to his power and +determination, that it don't depend at all less on the mere will of God, +whether sinners shall at any moment go to hell, than if means were never +made use of, or at all concerned in the case. + +8. Natural men's _prudence_ and _care_ to preserve their own _lives_, or +the care of others to preserve them, don't secure 'em a moment. This, +divine providence and universal experience does also bear testimony to. +There is this clear evidence that men's own wisdom is no security to them +from death; that if it were otherwise we should see some difference +between the wise and politic men of the world and others, with regard to +their liableness to early and unexpected death; but how is it in fact? +Eccles. ii. 16, "How dieth the wise man? As the fool." + +9. All wicked men's _pains_ and _contrivance_ they use to escape _hell_, +while they continue to reject Christ, and so remain wicked men, don't +secure 'em from hell one moment. Almost every natural man that hears of +hell flatters himself that he shall escape it; he depends upon himself for +his own security, he flatters himself in what he has done, in what he is +now doing, or what he intends to do; every one lays out matters in his own +mind how he shall avoid damnation, and flatters himself that he contrives +well for himself, and that his schemes won't fail. They hear indeed that +there are but few saved, and that the bigger part of men that have died +heretofore are gone to hell; but each one imagines that he lays out +matters better for his own escape than others have done: he don't intend +to come to that place of torment; he says within himself, that he intends +to take care that shall be effectual, and to order matters so for himself +as not to fail. + +But the foolish children of men do miserably delude themselves in their +own schemes, and in their confidence in their own strength and wisdom; +they trust to nothing but a shadow. The bigger part of those that +heretofore have lived under the same means of grace, and are now dead, are +undoubtedly gone to hell; and it was not because they were not as wise as +those that are now alive; it was not because they did not lay out matters +as well for themselves to secure their own escape. If it were so that we +could come to speak with them, and could inquire of them, one by one, +whether they expected, when alive, and when they used to hear about hell, +ever to be subjects of that misery, we, doubtless, should hear one and +another reply, "No, I never intended to come here: I had laid out matters +otherwise in my mind; I thought I should contrive well for myself: I +thought my scheme good: I intended to take effectual care; but it came +upon me unexpected; I did not look for it at that time, and in that +manner; it came as a thief: death outwitted me: God's wrath was too quick +for me. O my cursed foolishness! I was flattering myself, and pleasing +myself with vain dreams of what I would do hereafter; and when I was +saying peace and safety, then sudden destruction came upon me." + +10. God has laid himself under _no obligation_, by any promise, to keep +any natural man out of hell one moment. God certainly has made no promises +either of eternal life, or of any deliverance or preservation from eternal +death, but what are contained in the covenant of grace, the promises that +are given in Christ, in whom all the promises are yea and amen. But +surely they have no interest in the promises of the covenant of grace that +are not the children of the covenant, and that do not believe in any of +the promises of the covenant, and have no interest in the Mediator of the +covenant. + +So that, whatever some have imagined and pretended about promises made to +natural men's earnest seeking and knocking, 'tis plain and manifest, that +whatever pains a natural man takes in religion, whatever prayers he makes, +till he believes in Christ, God is under no manner of obligation to keep +him a moment from eternal destruction. + +So that thus it is, that natural men are held in the hand of God over the +pit of hell; they have deserved the fiery pit, and are already sentenced +to it; and God is dreadfully provoked, his anger is as great towards them +as to those that are actually suffering the executions of the fierceness +of his wrath in hell, and they have done nothing in the least to appease +or abate that anger, neither is God in the least bound by any promise to +hold 'em up one moment; the devil is waiting for them, hell is gaping for +them, the flames gather and flash about them, and would fain lay hold on +them and swallow them up; the fire pent up in their own hearts is +struggling to break out; and they have no interest in any Mediator, there +are no means within reach that can be any security to them. In short they +have no refuge, nothing to take hold of; all that preserves them every +moment is the mere arbitrary will, and uncovenanted, unobliged forbearance +of an incensed God. + + +APPLICATION + +The use may be of _awakening_ to unconverted persons in this congregation. +This that you have heard is the case of every one of you that are out of +Christ. That world of misery, that lake of burning brimstone, is extended +abroad under you. _There_ is the dreadful pit of the glowing flames of +the wrath of God; there is hell's wide gaping mouth open; and you have +nothing to stand upon, nor any thing to take hold of. There is nothing +between you and hell but the air; 'tis only the power and mere pleasure of +God that holds you up. + +You probably are not sensible of this; you find you are kept out of hell, +but don't see the hand of God in it, but look at other things, as the good +state of your bodily constitution, your care of your own life, and the +means you use for your own preservation. But indeed these things are +nothing; if God should withdraw his hand, they would avail no more to keep +you from falling than the thin air to hold up a person that is suspended +in it. + +Your wickedness makes you as it were heavy as lead, and to tend downwards +with great weight and pressure towards hell; and if God should let you go, +you would immediately sink and swiftly descend and plunge into the +bottomless gulf, and your healthy constitution, and your own care and +prudence, and best contrivance, and all your righteousness, would have no +more influence to uphold you and keep you out of hell than a spider's web +would have to stop a falling rock. Were it not that so is the sovereign +pleasure of God, the earth would not bear you one moment; for you are a +burden to it; the creation groans with you; the creature is made subject +to the bondage of your corruption, not willingly; the sun don't willingly +shine upon you to give you light to serve sin and Satan; the earth don't +willingly yield her increase to satisfy your lusts; nor is it willingly a +stage for your wickedness to be acted upon; the air don't willingly serve +you for breath to maintain the flame of life in your vitals, while you +spend your life in the service of God's enemies. God's creatures are good, +and were made for men to serve God with, and don't willingly subserve to +any other purpose, and groan when they are abused to purposes so directly +contrary to their nature and end. And the world would spew you out, were +it not for the sovereign hand of him who hath subjected it in hope. There +are the black clouds of God's wrath now hanging directly over your heads, +full of the dreadful storm, and big with thunder; and were it not for the +restraining hand of God, it would immediately burst forth upon you. The +sovereign pleasure of God, for the present, stays his rough wind; +otherwise it would come with fury, and your destruction would come like a +whirlwind, and you would be like the chaff of the summer threshing floor. + +The wrath of God is like great waters that are dammed for the present; +they increase more and more, and rise higher and higher, till an outlet is +given; and the longer the stream is stopped, the more rapid and mighty is +its course, when once it is let loose. 'Tis true, that judgment against +your evil work has not been executed hitherto; the floods of God's +vengeance have been withheld; but your guilt in the mean time is +constantly increasing, and you are every day treasuring up more wrath; the +waters are continually rising, and waxing more and more mighty; and there +is nothing but the mere pleasure of God that holds the waters back, that +are unwilling to be stopped, and press hard to go forward. If God should +only withdraw his hand from the floodgate, it would immediately fly open, +and the fiery floods of the fierceness and wrath of God would rush forth +with inconceivable fury, and would come upon you with omnipotent power; +and if your strength were ten thousand times greater than it is, yea, ten +thousand times greater than the strength of the stoutest, sturdiest devil +in hell, it would be nothing to withstand or endure it. + +The bow of God's wrath is bent, and the arrow made ready on the string, +and justice bends the arrow at your heart, and strains the bow, and it is +nothing but the mere pleasure of God, and that of an angry God, without +any promise or obligation at all, that keeps the arrow one moment from +being made drunk with your blood. + +Thus are all you that never passed under a great change of heart by the +mighty power of the Spirit of God upon your souls; all that were never +born again, and made new creatures, and raised from being dead in sin to a +state of new and before altogether unexperienced light and life, (however +you may have reformed your life in many things, and may have had religious +affections, and may keep up a form of religion in your families and +closets, and in the house of God, and may be strict in it), you are thus +in the hands of an angry God; 'tis nothing but his mere pleasure that +keeps you from being this moment swallowed up in everlasting destruction. + +However unconvinced you may now be of the truth of what you hear, by and +by you will be fully convinced of it. Those that are gone from being in +the like circumstances with you see that it was so with them; for +destruction came suddenly upon most of them; when they expected nothing of +it, and while they were saying, Peace and safety: now they see, that those +things that they depended on for peace and safety were nothing but thin +air and empty shadows. + +The God that holds you over the pit of hell, much as one holds a spider or +some loathsome insect over the fire, abhors you, and is dreadfully +provoked; his wrath towards you burns like fire; he looks upon you as +worthy of nothing else, but to be cast into the fire; he is of purer eyes +than to bear to have you in his sight; you are ten thousand times so +abominable in his eyes, as the most hateful and venomous serpent is in +ours. You have offended him infinitely more than ever a stubborn rebel did +his prince: and yet it is nothing but his hand that holds you from falling +into the fire every moment. 'Tis ascribed to nothing else, that you did +not go to hell the last night; that you was suffered to awake again in +this world after you closed your eyes to sleep; and there is no other +reason to be given why you have not dropped into hell since you arose in +the morning, but that God's hand has held you up. There is no other +reason to be given why you han't gone to hell since you have sat here in +the house of God, provoking his pure eyes by your sinful wicked manner of +attending his solemn worship. Yea, there is nothing else that is to be +given as a reason why you don't this very moment drop down into hell. deg. + +O sinner! consider the fearful danger you are in. 'Tis a great furnace of +wrath, a wide and bottomless pit, full of the fire of wrath, that you are +held over in the hand of that God whose wrath is provoked and incensed as +much against you as against many of the damned in hell. You hang by a +slender thread, with the flames of divine wrath flashing about it, and +ready every moment to singe it and burn it asunder; and you have no +interest in any Mediator, and nothing to lay hold of to save yourself, +nothing to keep off the flames of wrath, nothing of your own, nothing that +you ever have done, nothing that you can do, to induce God to spare you +one moment. + +And consider here more particularly several things concerning that wrath +that you are in such danger of. + +1. _Whose_ wrath it is. It is the wrath of the infinite God. If it were +only the wrath of man, though it were of the most potent prince, it would +be comparatively little to be regarded. The wrath of kings is very much +dreaded, especially of absolute monarchs, that have the possessions and +lives of their subjects wholly in their power, to be disposed of at their +mere will. Prov. xx. 2, "The fear of a king is as the roaring of a lion: +whoso provoketh him to anger sinneth against his own soul." The subject +that very much enrages an arbitrary prince is liable to suffer the most +extreme torments that human art can invent, or human power can inflict. +But the greatest earthly potentates, in their greatest majesty and +strength, and when clothed in their greatest terrors, are but feeble, +despicable worms of the dust, in comparison of the great and almighty +Creator and King of heaven and earth: it is but little that they can do +when most enraged, and when they have exerted the utmost of their fury. +All the kings of the earth before God are as grasshoppers; they are +nothing, and less than nothing: both their love and their hatred is to be +despised. The wrath of the great King of kings is as much more terrible +than theirs, as his majesty is greater. Luke xii. 4, 5, "And I say unto +you my friends, Be not afraid of them that kill the body, and after that +have no more that they can do. But I will forewarn you whom you shall +fear: Fear him, which after he hath killed hath power to cast into hell; +yea, I say unto you, Fear him." + +2. 'Tis the _fierceness_ of his wrath that you are exposed to. We often +read of the _fury_ of God; as in Isaiah lix. 18: "According to their +deeds, accordingly he will repay fury to his adversaries." So Isaiah lxvi. +15, "For, behold, the Lord will come with fire, and with his chariots like +a whirlwind, to render his anger with fury, and his rebuke with flames of +fire." And so in many other places. So we read of God's _fierceness_, Rev. +xix. 15. There we read of "the wine-press of the fierceness and wrath of +Almighty God." The words are exceeding terrible: if it had only been said, +"the wrath of God," the words would have implied that which is infinitely +dreadful: but 'tis not only said so, but "the fierceness and wrath of +God." The fury of God! The fierceness of Jehovah! Oh, how dreadful must +that be! Who can utter or conceive what such expressions carry in them! +But it is not only said so, but "the fierceness and wrath of Almighty +God." As though there would be a very great manifestation of his almighty +power in what the fierceness of his wrath should inflict, as though +omnipotence should be as it were enraged, and exerted, as men are wont to +exert their strength in the fierceness of their wrath. Oh! then, what will +be the consequence! What will become of the poor worm that shall suffer +it! Whose hands can be strong! And whose heart endure! To what a dreadful, +inexpressible, inconceivable depth of misery must the poor creature be +sunk who shall be the subject of this! + +Consider this, you that are here present, that yet remain in an +unregenerate state. That God will execute the fierceness of his anger +implies that he will inflict wrath without any pity. When God beholds the +ineffable extremity of your case, and sees your torment so vastly +disproportioned to your strength, and sees how your poor soul is crushed, +and sinks down, as it were, into an infinite gloom; he will have no +compassion upon you, he will not forbear the executions of his wrath, or +in the least lighten his hand; there shall be no moderation or mercy, nor +will God then at all stay his rough wind; he will have no regard to your +welfare, nor be at all careful lest you should suffer too much in any +other sense, than only that you should not suffer beyond what strict +justice requires: nothing shall be withheld because it is so hard for you +to bear. Ezek. viii. 18, "Therefore will I also deal in fury: mine eye +shall not spare, neither will I have pity: and though they cry in mine +ears with a loud voice, yet will I not hear them." Now God stands ready to +pity you; this is a day of mercy; you may cry now with some encouragement +of obtaining mercy: but when once the day of mercy is past, your most +lamentable and dolorous cries and shrieks will be in vain; you will be +wholly lost and thrown away of God, as to any regard to your welfare; God +will have no other use to put you to, but only to suffer misery; you shall +be continued in being to no other end; for you will be a vessel of wrath +fitted to destruction; and there will be no other use of this vessel, but +only to be filled full of wrath: God will be so far from pitying you when +you cry to him, that 'tis said he will only "laugh and mock," Prov. i. 25, +26, &c. + +How awful are those words, Isaiah lxiii. 3, which are the words of the +great God: "I will tread them in mine anger, and trample them in my fury; +and their blood shall be sprinkled upon my garments, and I will stain all +my raiment." 'Tis perhaps impossible to conceive of words that carry in +them greater manifestations of these three things, viz., contempt and +hatred and fierceness of indignation. If you cry to God to pity you, he +will be so far from pitying you in your doleful case, or showing you the +least regard or favor, that instead of that he'll only tread you under +foot: and though he will know that you can't bear the weight of +omnipotence treading upon you, yet he won't regard that, but he will crush +you under his feet without mercy; he'll crush out your blood, and make it +fly, and it shall be sprinkled on his garments, so as to stain all his +raiment. He will not only hate you, but he will have you in the utmost +contempt; no place shall be thought fit for you but under his feet, to be +trodden down as the mire of the streets. + +3. The misery you are exposed to is that which God will inflict to that +end, that he might _show_ what that _wrath_ of _Jehovah_ is. God hath had +it on his heart to show to angels and men, both how excellent his love is, +and also how terrible his wrath is. Sometimes earthly kings have a mind to +show how terrible their wrath is, by the extreme punishments they would +execute on those that provoke 'em. Nebuchadnezzar, that mighty and haughty +monarch of the Chaldean empire, was willing to show his wrath when enraged +with Shadrach, Meshech, and Abednego; and accordingly gave order that the +burning fiery furnace should be heated seven times hotter than it was +before; doubtless, it was raised to the utmost degree of fierceness that +human art could raise it; but the great God is also willing to show his +wrath, and magnify his awful Majesty and mighty power in the extreme +sufferings of his enemies. Rom. ix. 22, "What if God, willing to show his +wrath, and to make his power known, endured with much long-suffering the +vessels of wrath fitted to destruction?" And seeing this is his design, +and what he has determined, to show how terrible the unmixed, unrestrained +wrath, the fury and fierceness of Jehovah is, he will do it to effect. +There will be something accomplished and brought to pass that will be +dreadful with a witness. When the great and angry God hath risen up and +executed his awful vengeance on the poor sinner, and the wretch is +actually suffering the infinite weight and power of his indignation, then +will God call upon the whole universe to behold that awful majesty and +mighty power that is to be seen in it. Isa. xxxiii. 12, 13, 14, "And the +people shall be as the burnings of lime, as thorns cut up shall they be +burnt in the fire. Hear, ye that are far off, what I have done; and ye +that are near, acknowledge my might. The sinners in Zion are afraid; +fearfulness hath surprised the hypocrites," &c. + +Thus it will be with you that are in an unconverted state, if you continue +in it; the infinite might, and majesty, and terribleness, of the +Omnipotent God shall be magnified upon you in the ineffable strength of +your torments. You shall be tormented in the presence of the holy angels, +and in the presence of the Lamb; and when you shall be in this state of +suffering, the glorious inhabitants of heaven shall go forth and look on +the awful spectacle, that they may see what the wrath and fierceness of +the Almighty is; and when they have seen it, they will fall down and adore +that great power and majesty. Isa. lxvi. 23, 24, "And it shall come to +pass, that from one new moon to another, and from one sabbath to another, +shall all flesh come to worship before me, saith the Lord. And they shall +go forth, and look upon the carcasses of the men that have transgressed +against me: for their worm shall not die, neither shall their fire be +quenched; and they shall be an abhorring unto all flesh." + +4. It is _everlasting_ wrath. It would be dreadful to suffer this +fierceness and wrath of Almighty God one moment; but you must suffer it to +all eternity: there will be no end to this exquisite, horrible misery. +When you look forward, you shall see a long forever, a boundless duration +before you, which will swallow up your thoughts, and amaze your soul; and +you will absolutely despair of ever having any deliverance, any end, any +mitigation, any rest at all; you will know certainly that you must wear +out long ages, millions of millions of ages, in wrestling and conflicting +with this almighty, merciless vengeance; and then when you have so done, +when so many ages have actually been spent by you in this manner, you will +know that all is but a point to what remains. So that your punishment will +indeed be infinite. Oh, who can express what the state of a soul in such +circumstances is! All that we can possibly say about it gives but a very +feeble, faint representation of it; it is inexpressible and inconceivable: +for "who knows the power of God's anger?" + +How dreadful is the state of those that are daily and hourly in danger of +this great wrath and infinite misery! But this is the dismal case of every +soul in this congregation that has not been born again, however moral and +strict, sober and religious, they may otherwise be. Oh, that you would +consider it, whether you be young or old! There is reason to think that +there are many in this congregation now hearing this discourse, that will +actually be the subjects of this very misery to all eternity. We know not +who they are, or in what seats they sit, or what thoughts they now have. +It may be they are now at ease, and hear all these things without much +disturbance, and are now flattering themselves that they are not the +persons, promising themselves that they shall escape. If we knew that +there was one person, and but one, in the whole congregation, that was to +be the subject of this misery, what an awful thing it would be to think +of! If we knew who it was, what an awful sight would it be to see such a +person! How might all the rest of the congregation lift up a lamentable +and bitter cry over him! But alas! instead of one, how many is it likely +will remember this discourse in hell! And it would be a wonder, if some +that are now present should not be in hell in a very short time, before +this year is out. And it would be no wonder if some persons that now sit +here in some seats of this meeting-house in health, and quiet and secure, +should be there before to-morrow morning. Those of you that finally +continue in a natural condition, that shall keep out of hell longest, will +be there in a little time! Your damnation don't slumber; it will come +swiftly and, in all probability, very suddenly upon many of you. You have +reason to wonder that you are not already in hell. 'Tis doubtless the case +of some that heretofore you have seen and known, that never deserved hell +more than you and that heretofore appeared as likely to have been now +alive as you. Their case is past all hope; they are crying in extreme +misery and perfect despair. But here you are in the land of the living and +in the house of God, and have an opportunity to obtain salvation. What +would not those poor, damned, hopeless souls give for one day's such +opportunity as you now enjoy! + +And now you have an extraordinary opportunity, a day wherein Christ has +flung the door of mercy wide open, and stands in the door calling and +crying with a loud voice to poor sinners; a day wherein many are flocking +to him and pressing into the Kingdom of God. Many are daily coming from +the east, west, north and south; many that were very likely in the same +miserable condition that you are in are in now a happy state, with their +hearts filled with love to him that has loved them and washed them from +their sins in his own blood, and rejoicing in hope of the glory of God. +How awful is it to be left behind at such a day! To see so many others +feasting, while you are pining and perishing! To see so many rejoicing and +singing for joy of heart, while you have cause to mourn for sorrow of +heart and howl for vexation of spirit! How can you rest for one moment in +such a condition? Are not your souls as precious as the souls of the +people at Suffield,[15] where they are flocking from day to day to Christ? + + +Are there not many here that have lived long in the world that are not to +this day born again, and so are aliens from the commonwealth of Israel and +have done nothing ever since they have lived but treasure up wrath against +the day of wrath? Oh, sirs, your case in an especial manner is extremely +dangerous; your guilt and hardness of heart is extremely great. Don't you +see how generally persons of your years are passed over and left in the +present remarkable and wonderful dispensation of God's mercy? You had need +to consider yourselves and wake thoroughly out of sleep; you cannot bear +the fierceness and the wrath of the infinite God. + +And you that are young men and young women, will you neglect this precious +season that you now enjoy, when so many others of your age are renouncing +all youthful vanities and flocking to Christ? You especially have now an +extraordinary opportunity; but if you neglect it, it will soon be with you +as it is with those persons that spent away all the precious days of youth +in sin and are now come to such a dreadful pass in blindness and hardness. + +And you children that are unconverted, don't you know that you are going +down to hell to bear the dreadful wrath of that God that is now angry with +you every day and every night? Will you be content to be the children of +the devil, when so many other children in the land are converted and are +become the holy and happy children of the King of kings? + +And let every one that is yet out of Christ and hanging over the pit of +hell, whether they be old men and women or middle-aged or young people or +little children, now hearken to the loud calls of God's word and +providence. This acceptable year of the Lord that is a day of such great +favor to some will doubtless be a day of as remarkable vengeance to +others. Men's hearts harden and their guilt increases apace at such a day +as this, if they neglect their souls. And never was there so great danger +of such persons being given up to hardness of heart and blindness of +mind. God seems now to be hastily gathering in his elect in all parts of +the land; and probably the bigger part of adult persons that ever shall be +saved will be brought in now in a little time, and that it will be as it +was on that great outpouring of the Spirit upon the Jews in the Apostles' +days, the election will obtain and the rest will be blinded. If this +should be the case with you, you will eternally curse this day, and will +curse the day that ever you was born to see such a season of the pouring +out of God's Spirit, and will wish that you had died and gone to hell +before you had seen it. Now undoubtedly it is as it was in the days of +John the Baptist, the axe is in an extraordinary manner laid at the root +of the trees, that every tree that bringeth not forth good fruit may be +hewn down and cast into the fire. + +Therefore let every one that is out of Christ now awake and fly from the +wrath to come. The wrath of Almighty God is now undoubtedly hanging over +great part of this congregation. Let every one fly out of Sodom. "_Haste +and escape for your lives, look not behind you, escape to the mountain, +lest ye be consumed._" + + + + +VI + +GOD'S AWFUL JUDGMENT IN THE BREAKING AND WITHERING OF THE STRONG RODS OF A +COMMUNITY deg. + +EZEK. xix. 12.--Her strong rods were broken and withered. + + +In order to a right understanding and improving these words, these four +things must be observed and understood concerning them. + +1. _Who she is_ that is here represented as having had strong rods, viz., +the Jewish community, [who] here, as often elsewhere, is called the +people's mother. She is here compared to a vine planted in a very fruitful +soil, verse 10. The Jewish church and state is often elsewhere compared to +a vine; as Psalm lxxx. 8, &c., Isai. v. 2, Jer. ii. 21, Ezek. xv., and +chapter xvii. 6. + +2. What is meant by _her strong rods_, viz., her wise, able, and well +qualified magistrates or rulers. That the rulers or magistrates are +intended is manifest by verse 11: "And she had strong rods for the +sceptres of them that bare rule." And by rods that were strong, must be +meant such rulers as were well qualified for magistracy, such as had great +abilities and other qualifications fitting them for the business of rule. +They were wont to choose a rod or staff of the strongest and hardest sort +of wood that could be found, for the mace or sceptre of a prince; such a +one only being counted fit for such a use: and this generally was overlaid +with gold. + +It is very remarkable that such a strong rod should grow out of a weak +vine; but so it had been in Israel, through God's extraordinary blessing, +in times past. Though the nation is spoken of here, and frequently +elsewhere, as weak and helpless in itself and entirely dependent as a +vine, that is the weakest of all trees, that can't support itself by its +own strength, and never stands but as it leans on or hangs by something +else that is stronger than itself; yet God had caused many of her sons to +be strong rods, fit for sceptres; he had raised up in Israel many able and +excellent princes and magistrates in days past, that had done worthily in +their day. + + +[Illustration: THE MEETING-HOUSE AT NORTHAMPTON IN WHICH EDWARDS PREACHED. +ERECTED 1737.] + + +3. It should be understood and observed what is meant by these strong rods +being _broken and withered_, viz., these able and excellent rulers being +removed by death. Man's dying is often compared in Scripture to the +withering of the growth of the earth. + +4. It should be observed _after what manner_ the breaking and withering of +these strong rods is here spoken of, viz., as a great and awful calamity +that God had brought upon that people. 'Tis spoken of as one of the chief +effects of God's fury and dreadful displeasure against them. "But she was +plucked up in fury, she was cast down to the ground, and the east wind +dried up her fruit; her strong rods were broken and withered, the fire +hath consumed them." The great benefits she enjoyed while her strong rods +remained are represented in the preceding verse: "And she had strong rods +for the sceptres of them that bare rule, and her stature was exalted among +the thick branches, and she appeared in her height with the multitude of +her branches." And the terrible calamities that attended the breaking and +withering of her strong rods, are represented in the two verses next +following the text: "And now she is planted in the wilderness, in a dry +and thirsty ground. And fire is gone out of a rod of her branches, which +hath devoured her fruit." And in the conclusion in the next words is very +emphatically declared the worthiness of such a dispensation to be greatly +lamented: "So that she hath no strong rod to be a sceptre to rule. This is +a lamentation, and shall be for a lamentation." + +That which I therefore observe from the words of the text to be the +subject of discourse at this time, is this: + + _When God by death removes from a people those in place of public + authority and rule that have been as strong rods, 'tis an awful + judgment of God on that people, and worthy of great lamentation._ + +In discoursing on this proposition, I would, + +I. Show what kind of rulers may fitly be called strong rods. + +II. Show why the removal of such rulers from a people, by death, is to be +looked upon as an awful judgment of God on that people, and is greatly to +be lamented. + +I. I would observe what qualifications of those who are in public +authority and rule may properly give them the denomination of _strong +rods_. + +1. One qualification of rulers whence they may properly be denominated +strong rods is _great ability for the management of public affairs_. When +they that stand in place of public authority are men of great natural +abilities, when they are men of uncommon strength of reason and largeness +of understanding; especially when they have remarkably a genius for +government, a peculiar turn of mind fitting them to gain an extraordinary +understanding in things of that nature, giving ability, in an especial +manner, for insight into the mysteries of government, and discerning those +things wherein the public welfare or calamity consists and the proper +means to avoid the one and promote the other; an extraordinary talent at +distinguishing what is right and just from that which is wrong and +unequal, and to see through the false colors with which injustice is often +disguised, and unravel the false, subtle arguments and cunning sophistry +that is often made use of to defend iniquity; and when they have not only +great natural abilities in these respects, but when their abilities and +talents have been improved by study, learning, observation and +experience; and when by these means they have obtained great actual +knowledge; when they have acquired great skill in public affairs and +things requisite to be known in order to their wise, prudent, and +effectual management; when they have obtained a great understanding of men +and things, a great knowledge of human nature and of the way of +accommodating themselves to it, so as most effectually to influence it to +wise purposes; when they have obtained a very extensive knowledge of men +with whom they are concerned in the management of public affairs, either +those that have a joint concern in government or those that are to be +governed; and when they have also obtained a very full and particular +understanding of the state and circumstances of the country or people that +they have the care of, and know well their laws and constitution and what +their circumstances require; and likewise have a great knowledge of the +people of neighbor nations, states, or provinces with whom they have +occasion to be concerned in the management of public affairs committed to +them; these things all contribute to the rendering those that are in +authority fit to be denominated strong rods. + +2. When they have not only great understanding but _largeness of heart and +a greatness and nobleness of disposition_, this is another qualification +that belongs to the character of a strong rod. + +Those that are by divine Providence set in places of public authority and +rule are called _gods_, and _sons of the Most High_, Psalm lxxxii. 6. And +therefore 'tis peculiarly unbecoming them to be of a mean spirit, a +disposition that will admit of their doing those things that are sordid +and vile; as when they are persons of a narrow, private spirit, that may +be found in little tricks and intrigues to promote their private interest, +will shamefully defile their hands to gain a few pounds, are not ashamed +to nip and bite others, grind the faces of the poor and screw upon their +neighbors, and will take advantage of their authority or commission to +line their own pockets with what is fraudulently taken or withheld from +others. When a man in authority is of such a mean spirit, it weakens his +authority and makes him justly contemptible in the eyes of men and is +utterly inconsistent with his being a _strong rod_. + +But on the contrary, it greatly establishes his authority, and causes +others to stand in awe of him, when they see him to be a man of greatness +of mind, one that abhors those things that are mean and sordid, and not +capable of a compliance with them; one that is of a public spirit, and not +of a private, narrow disposition; a man of honor, and not a man of mean +artifice and clandestine management for filthy lucre, and one that abhors +trifling and impertinence, or to waste away his time, that should be spent +in the service of God, his king, or his country, in vain amusements and +diversions and in the pursuit of the gratifications of sensual appetites; +as God charges the rulers in Israel, that pretended to be their great and +mighty men, with being mighty to drink wine and men of strength to mingle +strong drink. There don't seem to be any reference to their being men of +strong heads and able to bear a great deal of strong drink, as some have +supposed. There is a severe sarcasm in the words; for the prophet is +speaking of the great men, princes and judges in Israel (as appears by the +verse next following), which should be mighty men, strong rods, men of +eminent qualifications, excelling in nobleness of spirit, of glorious +strength and fortitude of mind; but instead of that, they were mighty or +eminent for nothing but gluttony and drunkenness. + +3. When those that are in authority are endowed with much of _a spirit of +government_, this is another thing that entitles them to the denomination +of strong rods. When they not only are men of great understanding and +wisdom in affairs that appertain to government, but have also a peculiar +talent at using their knowledge and exerting themselves in this great and +important business, according to their great understanding in it; when +they are men of eminent fortitude and are not afraid of the faces of men, +are not afraid to do the part that properly belongs to them as rulers, +though they meet with great opposition, and the spirits of men are greatly +irritated by it; when they have a spirit of resolution and activity, so as +to keep the wheels of government in proper motion and to cause judgment +and justice to run down as a mighty stream; when they have not only a +great knowledge of government and the things that belong to it in the +theory, but it is, as it were, natural to them to apply the various powers +and faculties with which God has endowed them, and the knowledge they have +obtained by study and observation, to that business, so as to perform it +most advantageously and effectually. + +4. _Stability and firmness of integrity, fidelity and piety in the +exercise of authority_ is another thing that greatly contributes to, and +is very essential in, the character of a strong rod. + +When he that is in authority is not only a man of strong reason and great +discerning to know what is just, but is a man of strict integrity and +righteousness, is firm and immovable in the execution of justice and +judgment; and when he is not only a man of great ability to bear down vice +and immorality, but has a disposition agreeable to such ability; is one +that has a strong aversion to wickedness and is disposed to use the power +God has put into his hands to suppress it; and is one that not only +opposes vice by his authority, but by his example; when he is one of +inflexible fidelity, will be faithful to God whose minister he is to his +people for good, is immovable in his regard to his supreme authority, his +commands and his glory, and will be faithful to his king and country; will +not be induced by the many temptations that attend the business of men in +public authority basely to betray his trust; will not consent to do what +he thinks not to be for the public good for his own gain or advancement, +or any private interest; is one that is well principled, and is firm in +acting agreeably to his principles, and will not be prevailed with to do +otherwise through fear or favor, to follow a multitude, or to maintain his +interest in any on whom he depends for the honor or profit of his place, +whether it be prince or people; and is also one of that strength of mind, +whereby he rules his own spirit,--these things do very eminently +contribute to a ruler's title to the denomination of a _strong rod_. + +5. And lastly, it also contributes to the strength of a man in authority +by which he may be denominated a _strong rod_, when he is in _such +circumstances as give him advantage_ for the exercise of his strength for +the public good; as his being a person of honorable descent, of a +distinguished education, his being a man of estate, one that is advanced +in years, one that has long been in authority, so that it is become, as it +were, natural for the people to pay him deference, to reverence him, to be +influenced and governed by him and submit to his authority; his being +extensively known and much honored and regarded abroad; his being one of a +good presence, majesty of countenance, decency of behavior, becoming one +in authority; of forcible speech, &c. These things add to his strength and +increase his ability and advantage to serve his generation in the place of +a ruler, and therefore in some respect serve to render him one that is the +more fitly and eminently called a _strong rod_. + +I now proceed, + +II. To show that when such strong rods are broken and withered by death, +'tis an awful judgment of God on the people that are deprived of them and +worthy of great lamentation. + +And that on two accounts: + +1. By reason of the many _positive benefits_ and blessings to a people +that such rulers are the instruments of. + +Almost all the prosperity of a public society and civil community does, +under God, depend on their rulers. They are like the main springs or +wheels in a machine that keep every part in their due motion, and are in +the body politic, as the vitals in the body natural, and as the pillars +and foundation in a building. Civil rulers are called "the foundations of +the earth," Psalm lxxxii. 5, and xi. 3. + +The prosperity of a people depends more on their rulers than is commonly +imagined. As they have the public society under their care and power, so +they have advantage to promote the public interest every way; and if they +are such rulers as have been spoken of, they are some of the greatest +blessings to the public. Their influence has a tendency to promote their +wealth and cause their temporal possessions and blessings to abound: and +to promote virtue amongst them, and so to unite them one to another in +peace and mutual benevolence, and make them happy in society, each one the +instrument of his neighbor's quietness, comfort and prosperity; and by +these means to advance their reputation and honor in the world; and which +is much more, to promote their spiritual and eternal happiness. Therefore, +the wise man says, Eccles. x. 17, "Blessed art thou, O land, when thy king +is the son of nobles." + +We have a remarkable instance and evidence of the happy and great +influence of such a strong rod as has been described to promote the +universal prosperity of a people in the history of the reign of Solomon, +though many of the people were uneasy under his government, and thought +him too rigorous in his administration (see 1 Kings xii. 4). "Judah and +Israel dwelt safely, every man under his vine and under his fig-tree, from +Dan even to Beersheba, all the days of Solomon," 1 Kings iv. 25. "And he +made silver to be among them as stones for abundance," chap x. 27. "And +Judah and Israel were many, eating and drinking and making merry," [chap. +iv. 20]. The queen of Sheba admired and was greatly affected with the +happiness of the people under the government of such a strong rod: 1 Kings +x. 8, 9, says she, "Happy are thy men, happy are these thy servants which +stand continually before thee, and that hear thy wisdom. Blessed be the +Lord thy God which delighted in thee, to set thee on the throne of Israel; +because the Lord loved Israel forever, therefore made he thee king, to do +judgment and justice." + +The flourishing state of the kingdom of Judah, while they had strong rods +for the sceptres of them that bare rule, is taken notice of in our +context: "Her stature was exalted among the thick branches, and she +appeared in her height with the multitude of her branches." + +Such rulers are eminently the ministers of God to his people for good: +they are great gifts of the Most High to a people and blessed tokens of +his favor and vehicles of his goodness to them, and therein images of his +own Son, the grand medium of all God's goodness to fallen mankind: and +therefore, all of them are called _sons of the Most High_. All civil +rulers, if they are, as they ought to be, such strong rods as have been +described, will be like the Son of the Most High, vehicles of good to +mankind, and like him, will be as the light of the morning when the sun +riseth, even a morning without clouds, as the tender grass springeth out +of the earth, by clear shining after rain. And therefore, when a people +are bereaved of them, they sustain an unspeakable loss and are the +subjects of a judgment of God that is greatly to be lamented. + +2. On account of the _great calamities_ such rulers are _a defence from_. +Innumerable are the grievous and fatal calamities which public societies +are exposed to in this evil world, which they can have no defence from +without order and authority. If a people are without government, they are +like a city broken down and without walls, encompassed on every side by +enemies and become unavoidably subject to all manner of confusion and +misery. + +Government is necessary to _defend communities from miseries from within +themselves_; from the prevalence of intestine discord, mutual injustice +and violence; the members of the society continually making a prey one of +another, without any defence one from another. Rulers are the heads of +union in public societies, that hold the parts together; without which +nothing else is to be expected than that the members of the society will +be continually divided against themselves, every one acting the part of an +enemy to his neighbor, every one's hand against every man and every man's +hand against him; going on in remediless and endless broils and jarring +till the society be utterly dissolved and broken in pieces and life +itself, in the neighborhood of our fellow creatures, becomes miserable and +intolerable. + +We may see the need of government in societies by what is visible in +families, those lesser societies of which all public societies are +constituted. How miserable would these little societies be, if all were +left to themselves, without any authority or superiority in one above +another or any head of union and influence among them? We may be convinced +by what we see of the lamentable consequences of the want of a proper +exercise of authority and maintenance of government in families that yet +are not absolutely without all authority. No less need is there of +government in public societies, but much more, as they are larger. A very +few may possibly, without any government, act by concert, so as to concur +in what shall be for the welfare of the whole; but this is not to be +expected among a multitude, constituted of many thousands, of a great +variety of tempers, and different interests. + +As government is absolutely necessary, so there is a necessity of _strong +rods_ in order to it: the business being such as requires persons so +qualified: no other being sufficient for, or well capable of the +government of, public societies: and therefore, those public societies are +miserable that have not such strong rods for sceptres to rule: Eccles. x. +16, "Woe to thee, O land, when thy king is a child." + +As government, and strong rods for the exercise of it, are necessary to +preserve public societies from dreadful and fatal calamities arising from +among themselves; so no less requisite are they to _defend the community +from foreign enemies_. As they are like the pillars of a building, so they +are also like the walls and bulwarks of a city: they are under God the +main strength of a people in a time of war and the chief instruments of +their preservation, safety and rest. This is signified in a very lively +manner in the words that are used by the Jewish community in her +Lamentations to express the expectations she had from her princes: Lam. +iv. 29, "The breath of our nostrils, the anointed of the Lord, was taken +in their pits, of whom we said, Under his shadow we shall live among the +heathen." In this respect also such strong rods are sons of the Most High +and images or resemblances of the Son of God, viz., as they are their +saviours from their enemies; as the judges that God raised up of old in +Israel are called, Nehem. ix. 27: "Therefore thou deliveredst them into +the hand of their enemies, who vexed them: and in the time of their +trouble, when they cried unto thee, thou heardest them from heaven; and +according to thy manifold mercies thou gavest them saviours, who saved +them out of the hand of their enemies." + +Thus both the prosperity and safety of a people under God, depends on such +rulers as are _strong rods_. While they enjoy such blessings, they are +wont to be like a vine planted in a fruitful soil, with her stature +exalted among the thick branches, appearing in her height with the +multitude of her branches; but when they have no strong rod to be a +sceptre to rule, they are like a vine planted in a wilderness that is +exposed to be plucked up and cast down to the ground, to have her fruit +dried up with the east wind, and to have fire coming out of her own +branches to devour her fruit. + +On these accounts, when a people's strong rods are broken and withered, +'tis an awful judgment of God on that people, and worthy of great +lamentation: as when King Josiah (who was doubtless one of the strong rods +referred to in the text) was dead, the people made great lamentation for +him, 2 Chron. xxxv. 24, 25: "And they brought him to Jerusalem, and he +died, and was buried in one of the sepulchres of his fathers. And all +Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: +and all the singing men and the singing women spake of Josiah in their +lamentations to this day, and made them an ordinance in Israel: and, +behold, they are written in the Lamentations." + + +APPLICATION + +I come now to apply these things to our own case, under the late awful +frown of divine Providence upon us in removing by death that honorable +person in public rule and authority, an inhabitant of this town and +belonging to this congregation and church, who died at Boston the last +Lord's day. + +He was eminently a _strong rod_ in the forementioned respects. As to his +natural abilities, strength of reason, greatness and clearness of +discerning and depth of penetration, he was one of the first rank: it may +be doubted whether he has left his superior in these respects in these +parts of the world. He was a man of a truly great genius, and his genius +was peculiarly fitted for the understanding and managing of public +affairs. + +And as his natural capacity was great, so was the knowledge that he had +acquired, his understanding being greatly improved by close application of +mind to those things he was called to be concerned in, and by a very exact +observation of them and long experience in them. He had indeed a great +insight into the nature of public societies, the mysteries of government +and the affairs of peace and war: he had a discerning that very few have +of the things wherein the public weal consists, and what those things are +that do expose public societies, and of the proper means to avoid the +latter and promote the former. He was quick in his discerning, in that in +most cases, especially such as belonged to his proper business, he at +first sight would see further than most men when they had done their best; +but yet he had a wonderful faculty of improving his own thoughts by +meditation, and carrying his views a greater and greater length by long +and close application of mind. He had an extraordinary ability to +distinguish right and wrong in the midst of intricacies and circumstances +that tended to perplex and darken the case: he was able to weigh things, +as it were, in a balance, and to distinguish those things that were solid +and weighty from those that had only a fair show without substance, which +he evidently discovered in his accurate, clear and plain way of stating +and committing causes to a jury, from the bench, as by others hath been +observed. He wonderfully distinguished truth from falsehood, and the most +labored cases seemed always to lie clear in his mind, his ideas properly +ranged--and he had a talent of communicating them to every one's +understanding, beyond almost any one; and if any were misguided, it was +not because truth and falsehood, right and wrong, were not well +distinguished. + +He was probably one of the ablest politicians that ever New England bred: +he had a very uncommon insight into human nature, and a marvellous ability +to penetrate into the particular tempers and dispositions of such as he +had to deal with, and to discern the fittest way of treating them, so as +most effectually to influence them to any good and wise purpose. + +And never perhaps was there a person that had a more extensive and +thorough knowledge of the state of this land and its public affairs, and +of persons that were jointly concerned in them: he knew this people and +their circumstances, and what their circumstances required: he discerned +the diseases of this body, and what were the proper remedies, as an able +and masterly physician. He had a great acquaintance with the neighboring +colonies, and also the neighbor nations on this continent, with whom we +are concerned in our public affairs: he had a far greater knowledge than +any other person in the land of the several nations of Indians in these +northern parts of America, their tempers, manners and the proper way of +treating them, and was more extensively known by them than any other +person in the country: and no other person in authority in this province +had such an acquaintance with the people and country of Canada, the land +of our enemies, as he. + +He was exceeding far from a disposition and forwardness to intermeddle +with other people's business; but as to what belonged to the offices he +sustained and the important affairs that he had the care of, he had a +great understanding of what belonged to them. I have often been surprised +at the length of his reach, and what I have seen of his ability to foresee +and determine the consequences of things, even at a great distance, and +quite beyond the sight of other men. He was not wavering and unsteady in +his opinion: his manner was never to pass a judgment rashly, but was wont +first thoroughly to deliberate and weigh an affair; and in this, +notwithstanding his great abilities, he was glad to improve [by] the help +of conversation and discourse with others, and often spake of the great +advantage he found by it; but when, on mature consideration, he had +settled his judgment, he was not easily turned from it by false colors and +plausible pretences and appearances. + +And besides his knowledge of things belonging to his particular calling as +a ruler, he had also a great degree of understanding in things belonging +to his general calling as a Christian. He was no inconsiderable divine. He +was a wise casuist, as I know by the great help I have found from time to +time by his judgment and advice in cases of conscience wherein I have +consulted him: and indeed I scarce knew the divine that I ever found more +able to help and enlighten the mind in such cases than he. And he had no +small degree of knowledge in things pertaining to experimental religion; +but was wont to discourse on such subjects, not only with accurate +doctrinal distinctions, but as one intimately and feelingly acquainted +with these things. + +He was not only great in speculative knowledge, but his knowledge was +practical; such as tended to a wise conduct in the affairs, business and +duties of life; so as properly to have the denomination of wisdom, and so +as properly and eminently to invest him with the character of a wise man. +And he was not only eminently wise and prudent in his own conduct, but was +one of the ablest and wisest counsellors of others in any difficult +affair. + +The greatness and honorableness of his disposition was answerable to the +largeness of his understanding. He was naturally of a great mind. In this +respect he was truly the _son of nobles_. He greatly abhorred things which +were mean and sordid, and seemed to be incapable of a compliance with +them. How far was he from trifling and impertinence in his conversation! +How far from a busy, meddling disposition! How far from any sly and +clandestine management to fill his pockets with what was fraudulently +withheld or violently squeezed from the laborer, soldier or inferior +officer! How far from taking advantage from his commission or authority or +any superior power he had in his hands, or the ignorance, dependence or +necessities of others, to add to his own gains with what property belonged +to them, and with what they might justly expect as a proper reward for any +of their services! How far was he from secretly taking bribes offered to +induce him to favor any man in his cause, or by his power or interest to +promote his being advanced to any place of public trust, honor or profit! +How greatly did he abhor lying and prevaricating! And how immovably +steadfast was he to exact truth! His hatred of those things that were mean +and sordid was so apparent and well known, that it was evident that men +dreaded to appear in any thing of that nature in his presence. + +He was a man remarkably of a public spirit, a true lover of his country +and greatly abhorred the sacrificing the public welfare to private +interest. + +He was very eminently endowed with a spirit of government. The God of +nature seemed to have formed him for government, as though he had been +made on purpose, and cast into a mould by which he should be every way +fitted for the business of a man in public authority. Such a behavior and +conduct was natural to him as tended to maintain his authority and possess +others with awe and reverence, and to enforce and render effectual what he +said and did in the exercise of his authority. He did not _bear the sword +in vain_: he was truly a _terror to evil doers_. What I saw in him often +put me in mind of that saying of the wise man, Prov. xx. 8, "The king that +sitteth on the throne of judgment scattereth away all evil with his eyes." +He was one that was not afraid of the faces of men; and every one knew +that it was in vain to attempt to deter him from doing what, on mature +consideration, he had determined he ought to do. Every thing in him was +great and becoming a man in his public station. Perhaps never was there a +man that appeared in New England to whom the denomination of a _great man_ +did more properly belong. + +But though he was one that was great among men, exalted above others in +abilities and greatness of mind and in place of rule, and feared not the +faces of men, yet he feared God. He was strictly conscientious in his +conduct, both in public and private. I never knew the man that seemed more +steadfastly and immovably to act by principle and according to rules and +maxims, established and settled in his mind by the dictates of his +judgment and conscience. He was a man of strict justice and fidelity. +Faithfulness was eminently his character. Some of his greatest opponents +that have been of the contrary party to him in public affairs, yet have +openly acknowledged this of him, that he was a faithful man. He was +remarkably faithful in his public trusts: he would not basely betray his +trust, from fear or favor. It was in vain to expect it, however men might +oppose him or neglect him, and how great soever they were. Nor would he +neglect the public interest, wherein committed to him, for the sake of his +own ease, but diligently and laboriously watched and labored for it night +and day. And he was faithful in private affairs as well as public: he was +a most faithful friend, faithful to any one that in any case asked his +counsel; and his fidelity might be depended on in whatever affair he +undertook for any of his neighbors. + +He was a noted instance of the virtue of temperance, unalterable in it, in +all places, in all companies, and in the midst of all temptations. + +Though he was a man of a great spirit, yet he had a remarkable government +of his spirit; and excelled in the government of his tongue. In the midst +of all provocations he met with, among the multitudes he had to deal with, +and the great multiplicity of perplexing affairs in which he was +concerned, and all the opposition and reproaches he was at any time the +subject of; yet what was there that ever proceeded out of his mouth that +his enemies could lay hold of? No profane language, no vain, rash, +unseemly and unchristian speeches. If at any time he expressed himself +with great warmth and vigor, it seemed to be from principle and +determination of his judgment, rather than from passion. When he expressed +himself strongly and with vehemence, those that were acquainted with him, +and well observed him from time to time, might evidently see it was done +in consequence of thought and judgment, weighing the circumstances and +consequences of things. + +The calmness and steadiness of his behavior in private, particularly in +his family, appeared remarkable and exemplary to those who had most +opportunity to observe it. + +He was thoroughly established in those religious principles and doctrines +of the first fathers of New England, usually called the _doctrines of +grace_, and had a great detestation of the opposite errors of the present +fashionable divinity, as very contrary to the word of God and the +experience of every true Christian. And as he was a friend to truth, so he +was a friend to vital piety and the power of godliness, and ever +countenanced and favored it on all occasions. + +He abhorred profaneness, and was a person of a serious and decent spirit, +and ever treated sacred things with reverence. He was exemplary for his +decent attendance on the public worship of God. Who ever saw him +irreverently and indecently lolling and laying down his head to sleep, or +gazing and staring about the meeting-house in time of divine service? And +as he was able (as was before observed) to discourse very understandingly +of experimental religion, so to some persons with whom he was very +intimate, he gave intimations sufficiently plain, while conversing of +these things, that they were matters of his own experience. And some +serious persons in civil authority that have ordinarily differed from him +in matters of government, yet, on some occasional close conversation with +him on things of religion, have manifested a high opinion of him as to +real experimental piety. + +As he was known to be a serious person, and an enemy to a profane or vain +conversation, so he was feared on that account by great and small. When he +was in the room, only his presence was sufficient to maintain decency; +though many were there that were accounted gentlemen and great men, who +otherwise were disposed to take a much greater freedom in their talk and +behavior than they dared to do in his presence. + +He was not unmindful of death, nor insensible of his own frailty, nor did +death come unexpected to him. For some years past he has spoken much to +some persons of dying and going into the eternal world, signifying that he +did not expect to continue long here. + +Added to all these things that have been mentioned to render him eminently +a _strong rod_, he was attended with many circumstances which tended to +give him advantage for the exerting of his strength for the public good. +He was honorably descended, was a man of considerable substance, had been +long in authority, was extensively known and honored abroad, was high in +the esteem of the many tribes of Indians in the neighborhood of the +British colonies, and so had great influence upon them above any other man +in New England; God had endowed him with a comely presence and majesty of +countenance, becoming the great qualities of his mind and the place in +which God had set him. + +In the exercise of these qualities and endowments, under these advantages, +he has been, as it were, a father to this part of the land, on whom the +whole county had, under God, its dependence in all its public affairs, and +especially since the beginning of the present war. deg. How much the weight of +all the warlike concerns of the county (which above any part of the land +lies exposed to the enemy) has lain on his shoulders, and how he has been +the spring of all motion and the doer of every thing that has been done, +and how wisely and faithfully he has conducted these affairs, I need not +inform this congregation. You well know that he took care of the county as +a father of a family of children, not neglecting men's lives and making +light of their blood; but with great diligence, vigilance and prudence +applying himself continually to the proper means of our safety and +welfare. And especially has this his native town, where he has dwelt from +his infancy, reaped the benefit of his happy influence: his wisdom has +been, under God, very much our guide, and his authority our support and +strength, and he has been a great honor to Northampton and ornament to our +church. + +He continued in full capacity of usefulness while he lived; he was indeed +considerably advanced in years, but his powers of mind were not sensibly +abated, and his strength of body was not so impaired but that he was able +to go long journeys, in extreme heat and cold, and in a short time. + +But now this "strong rod is broken and withered," and surely the judgment +of God therein is very awful, and the dispensation that which may well be +for a lamentation. Probably we shall be more sensible of the worth and +importance of such a strong rod by the want of it. The awful voice of God +in this providence is worthy to be attended to by this whole province, and +especially by the people of this county, but in a more peculiar manner by +us of this town. We have now this testimony of the divine displeasure +added to all the other dark clouds God has lately brought over us, and his +awful frowns upon us. 'Tis a dispensation, on many accounts, greatly +calling for our humiliation and fear before God; an awful manifestation of +his supreme, universal and absolute dominion, calling us to adore the +divine sovereignty and tremble at the presence of this great God. And it +is a lively instance of human frailty and mortality. We see how that none +are out of the reach of death, that no greatness, no authority, no wisdom +and sagacity, no honorableness of person or station, no degree of +valuableness and importance exempts from the stroke of death. This is +therefore a loud and solemn warning to all sorts to prepare for their +departure hence. + +And the memory of this person who is now gone, who was made so great a +blessing while he lived, should engage us to show respect and kindness to +his family. This we should do both out of respect to him and to his +father, your former eminent pastor, who in his day was, in a remarkable +manner, a father to this part of the land in spirituals, and especially to +this town, as this his son has been in temporals.--God greatly resented +it, when the children of Israel did not show kindness to the house of +Jerubbaal that had been made an instrument of so much good to them: Judges +viii. 35, "Neither showed they kindness to the house of Jerrubbaal, +according to all the good which he had showed unto Israel." + + + + +VII + +A FAREWELL SERMON deg. + +2 COR. i. 14.--As also you have acknowledged us in part, that we are your +rejoicing, even as ye also are ours in the day of the Lord Jesus. + + +The apostle, in the preceding part of the chapter, declares what great +troubles he met with in the course of his ministry. In the text and two +foregoing verses, he declares what were his comforts and supports under +the troubles he met with. There are four things in particular. + +1. That he had approved himself to his own conscience, verse 12: "For our +own rejoicing is this, the testimony of our conscience, that in simplicity +and godly sincerity, not with fleshly wisdom, but by the grace of God, we +have had our conversation in the world, and more abundantly to you-ward." + +2. Another thing he speaks of as matter of comfort is, that as he had +approved himself to his own conscience, so he had also to the consciences +of his hearers, the Corinthians, whom he now wrote to, and that they +should approve of him at the day of judgment. + +3. The hope he had of seeing the blessed fruit of his labors and +sufferings in the ministry, in their happiness and glory, in that great +day of accounts. + +4. That, in his ministry among the Corinthians, he had approved himself to +his Judge, who would approve and reward his faithfulness in that day. + +These three last particulars are signified in my text and the preceding +verse; and, indeed, all the four are implied in the text. 'Tis implied +that the Corinthians had acknowledged him as their spiritual father and +as one that had been faithful among them, and as the means of their future +joy and glory at the day of judgment, and one whom they should then see, +and have a joyful meeting with as such. 'Tis implied, that the apostle +expected at that time to have a joyful meeting with them before the Judge, +and with joy to behold their glory, as the fruit of his labors; and so +they would be his rejoicing. 'Tis implied also that he then expected to be +approved of the great Judge, when he and they should meet together before +him; and that he would then acknowledge his fidelity, and that this had +been the means of their glory; and that thus he would, as it were, give +them to him as his crown of rejoicing. But this the apostle could not hope +for, unless he had the testimony of his own conscience in his favor. And +therefore the words do imply, in the strongest manner, that he had +approved himself to his own conscience. + +There is one thing implied in each of these particulars, and in every part +of the text, which is that point I shall make the subject of my present +discourse, viz.: + + +DOCT[RINE] + +_Ministers, and the people that are under their care, must meet one +another before Christ's tribunal at the day of judgment._ + +Ministers, and the people that have been under their care, must be parted +in this world, how well soever they have been united: if they are not +separated before, they must be parted by death; and they may be separated +while life is continued. We live in a world of change, where nothing is +certain or stable; and where a little time, a few revolutions of the sun +bring to pass strange things, surprising alterations, in particular +persons, in families, in towns and churches, in countries and nations. It +often happens, that those who seem most united, in a little time are most +disunited, and at the greatest distance. Thus ministers and people, +between whom there has been the greatest mutual regard and strictest +union, may not only differ in their judgments, and be alienated in +affection, but one may rend from the other, and all relation between them +be dissolved; the minister may be removed to a distant place, and they may +never have any more to do with one another in this world. But if it be so, +there is one meeting more that they must have, and that is in the last +great day of accounts. + +Here I would show, + +I. In what manner ministers, and the people who have been under their +care, shall meet one another at the day of judgment. + +II. For what purposes. + +III. For what reasons God has so ordered it, that ministers and their +people shall then meet together in such a manner, and for such purposes. + +I. I would show, in some particulars, in what manner ministers, and the +people who have been under their care, shall meet one another at the day +of judgment. Concerning this I would observe two things in general. + +1. That they shall not then meet only as all mankind must then meet, but +there will be something peculiar in the manner of their meeting. + +2. That their meeting together at that time shall be very different from +what used to be in the house of God in this world. + +1. They shall not meet at that day as all the world must then meet +together. I would observe a difference in two things. + +(1) As to a clear actual view, and distinct knowledge and notice of each +other. + +Although the whole world will be then present, all mankind of all +generations gathered in one vast assembly, with all of the angelic nature, +both elect and fallen angels; yet we need not suppose that every one will +have a distinct and particular knowledge of each individual of the whole +assembled multitude, which will undoubtedly consist of many millions of +millions. Though 'tis probable that men's capacities will be much greater +than in the present state, yet they will not be infinite; though their +understanding and comprehension will be vastly extended, yet men will not +be deified. There will probably be a very enlarged view that particular +persons will have of various parts and members of that vast assembly, and +so of the proceedings of that great day; but yet it must needs be, that +according to the nature of finite minds, some persons and some things at +that day shall fall more under the notice of particular persons than +others; and this (as we may well suppose) according as they shall have a +nearer concern with some than others, in the transactions of the day. +There will be special reason why those who have had special concerns +together in this world, in their state of probation, and whose mutual +affairs will be then to be tried and judged, should especially be set in +one another's view. Thus we may suppose that rulers and subjects, earthly +judges and those whom they have judged, neighbors who have had mutual +converse, dealings and contests, heads of families and their children and +servants, shall then meet, and in a peculiar distinction be set together. +And especially will it be thus with ministers and their people. 'Tis +evident by the text that these shall be in each other's view, shall +distinctly know each other, and shall have particular notice one of +another at that time. + +(2) They shall meet together, as having a special concern one with another +in the great transactions of that day. + +Although they shall meet the whole world at that time, yet they will not +have any immediate and particular concern with all. Yea, the far greater +part of those who shall then be gathered together, will be such as they +have had no intercourse with in their state of probation, and so will have +no mutual concerns to be judged of. But as to ministers, and the people +that have been under their care, they will be such as have had much +immediate concern one with another, in matters of the greatest moment, +that ever mankind have to do one with another in. Therefore they +especially must meet and be brought together before the judge, as having +special concern one with another in the design and business of that great +day of accounts. + +Thus their meeting, as to the manner of it, will be diverse from the +meeting of mankind in general. + +2. Their meeting at the day of judgment will be very diverse from their +meetings one with another in this world. + +Ministers and their people, while their relation continues, often meet +together in this world. They are wont to meet from Sabbath to Sabbath, and +at other times, for the public worship of God, and administration of +ordinances, and the solemn services of God's house. And besides these +meetings, they have also occasions to meet for the determining and +managing their ecclesiastical affairs, for the exercise of church +discipline, and the settling and adjusting those things which concern the +purity and good order of public administrations. But their meeting at the +day of judgment will be exceeding diverse, in its manner and circumstance, +from any such meetings and interviews as they have one with another in the +present state. I would observe how, in a few particulars. + +(1) Now they meet together in a preparatory mutable state, but then in an +unchangeable state. + +Now sinners in the congregation meet their minister in a state wherein +they are capable of a saving change, capable of being turned, through +God's blessing on the ministrations and labors of their pastor, from the +power of Satan unto God; and being brought out of a state of guilt, +condemnation and wrath, to a state of peace and favor with God, to the +enjoyment of the privileges of his children, and a title to their eternal +inheritance. And saints now meet their minister with great remains of +corruption, and sometimes under great spiritual difficulties and +affliction: and therefore are yet the proper subjects of means of an happy +alteration of their state, consisting in a greater freedom from these +things, which they have reason to hope for in the way of an attendance on +ordinances, and of which God is pleased commonly to make his ministers the +instruments. And ministers and their people now meet in order to the +bringing to pass such happy changes; they are the great benefits sought in +their solemn meetings in this world. + +But when they shall meet together at the day of judgment, it will be far +otherwise. They will not then meet in order to the use of means for the +bringing to effect any such changes; for they will all meet in an +unchangeable state. Sinners will be in an unchangeable state: they who +then shall be under the guilt and power of sin, and have the wrath of God +abiding on them, shall be beyond all remedy or possibility of change, and +shall meet their ministers without any hopes of relief or remedy, or +getting any good by their means. And as for the saints, they will be +already perfectly delivered from all their before remaining corruption, +temptation, and calamities of every kind, and set forever out of their +reach; and no deliverance, no happy alteration, will remain to be +accomplished in the way of the use of means of grace, under the +administrations of ministers. It will then be pronounced, "He that is +unjust, let him be unjust still; and he that is filthy, let him be filthy +still; and he that is righteous, let him be righteous still; and he that +is holy, let him be holy still." + +(2) Then they shall meet together in a state of clear, certain and +infallible light. + +Ministers are set as guides and teachers, and are represented in Scripture +as lights set up in the churches; and in the present state meet their +people from time to time in order to instruct and enlighten them, to +correct their mistakes, and to be a voice behind them, when they turn +aside to the right hand or to the left, saying, "This is the way, walk in +it;" to evince and confirm the truth by exhibiting the proper evidences of +it, and to refute errors and corrupt opinions, to convince the erroneous +and establish the doubting. But when Christ shall come to judgment, every +error and false opinion shall be detected; all deceit and illusion shall +vanish away before the light of that day, as the darkness of the night +vanishes at the appearance of the rising sun; and every doctrine of the +word of God shall then appear in full evidence, and none shall remain +unconvinced; all shall know the truth with the greatest certainty, and +there shall be no mistakes to rectify. + +Now ministers and their people may disagree in their judgments concerning +some matters of religion, and may sometimes meet to confer together +concerning those things wherein they differ, and to hear the reasons that +may be offered on one side and the other; and all may be ineffectual as to +any conviction of the truth: they may meet and part again, no more agreed +than before; and that side which was in the wrong may remain so still; +sometimes the meetings of ministers with their people in such a case of +disagreeing sentiments are attended with unhappy debate and controversy, +managed with much prejudice and want of candor; not tending to light and +conviction, but rather to confirm and increase darkness, and establish +opposition to the truth and alienation of affection one from another. But +when they shall hereafter meet together, at the day of judgment, before +the tribunal of the great Judge, the mind and will of Christ will be made +known; and there shall no longer be any debate or difference of opinions; +the evidence of the truth shall appear beyond all dispute, and all +controversies shall be finally and forever decided. + +Now ministers meet their people in order to enlighten and awaken the +consciences of sinners: setting before them the great evil and danger of +sin, the strictness of God's law, their own wickedness of heart and +practice, the great guilt they are under, the wrath that abides upon them, +and their impotence, blindness, poverty, and helpless and undone +condition: but all is often in vain; they remain still, notwithstanding +all their ministers can say, stupid and unawakened, and their consciences +unconvinced. But it will not be so at their last meeting at the day of +judgment; sinners, when they shall meet their minister before their great +Judge, will not meet him with a stupid conscience: they will then be fully +convinced of the truth of those things which they formerly heard from him, +concerning the greatness and terrible majesty of God, his holiness, and +hatred of sin, and his awful justice in punishing it, the strictness of +his law, and the dreadfulness and truth of his threatenings, and their own +unspeakable guilt and misery: and they shall never more be insensible of +these things: the eyes of conscience will now be fully enlightened, and +never shall be blinded again: the mouth of conscience shall now be opened, +and never shall be shut any more. + +Now ministers meet with their people, in public and private, in order to +enlighten them concerning the state of their souls; to open and apply the +rules of God's word to them, in order to their searching their own hearts, +and discerning the state that they are in. But now ministers have no +infallible discerning of the state of the souls of their own people; and +the most skilful of them are liable to mistakes, and often are mistaken in +things of this nature. Nor are the people able certainly to know the state +of their minister, or one another's state; very often those pass among +them for saints, and it may be eminent saints, that are grand hypocrites; +and on the other hand, those are sometimes censured, or hardly received +into their charity, that are indeed some of God's jewels. And nothing is +more common than for men to be mistaken concerning their own state: many +that are abominable to God, and the children of his wrath, think highly +of themselves, as his precious saints and dear children. Yea, there is +reason to think that often some that are most bold in their confidence of +their safe and happy state, and think themselves not only true saints, but +the most eminent saints in the congregation, are in a peculiar manner a +smoke in God's nose. And thus it undoubtedly often is in those +congregations where the word of God is most faithfully dispensed, +notwithstanding all that ministers can say in their clearest explications +and most searching applications of the doctrines and rules of God's word +to the souls of their hearers, in their meetings one with another. But in +the day of judgment they shall have another sort of meeting; then the +secrets of every heart shall be made manifest, and every man's state shall +be perfectly known: 1 Cor. iv. 5, "Therefore, judge nothing before the +time, until the Lord come, who will both bring to light the hidden things +of darkness, and will make manifest the counsels of the hearts: and then +shall every man have praise of God." Then none shall be deceived +concerning his own state, nor shall be any more in doubt about it. There +shall be an eternal end to all the ill conceit and vain hopes of deluded +hypocrites, and all the doubts and fears of sincere Christians. And then +shall all know the state of one another's souls: the people shall know +whether their minister has been sincere and faithful, and the ministers +shall know the state of every one of their people, and to whom the word +and ordinances of God have been a savor of life unto life, and to whom a +savor of death unto death. + +Now in this present state it often happens that when ministers and people +meet together to debate and manage their ecclesiastical affairs, +especially in a state of controversy, they are ready to judge and censure +one another with regard to each other's views and designs, and the +principles and ends that each is influenced by; and are greatly mistaken +in their judgment, and wrong one another with regard to each other's views +and designs and the principles and ends that each is influenced by, and +are greatly mistaken in their judgment, and wrong one another in their +censures. But at that future meeting, things will be set in a true and +perfect light, and the principles and aims that every one has acted from +shall be certainly known; and there will be an end to all errors of this +kind, and all unrighteous censures. + +(3) In this world, ministers and their people often meet together to hear +of and wait upon an unseen Lord; but at the day of judgment they shall +meet in his most immediate and visible presence. + +Ministers, who now often meet their people to preach to 'em the King +eternal, immortal, and invisible, to convince 'em that there is a God, and +declare to 'em what manner of being he is, and to convince 'em that he +governs and will judge the world, and that there is a future state of +rewards and punishments, and to preach to 'em a Christ in heaven and at +the right hand of God in an unseen world, shall then meet their people in +the most immediate sensible presence of this great God, Saviour and Judge, +appearing in the most plain, visible and open manner, with great glory, +with all his holy angels, before them and the whole world. They shall not +meet them to hear about an absent Christ, an unseen Lord and future Judge; +but to appear before that Judge, and as being set together in the presence +of that supreme Lord, in his immense glory and awful majesty, whom they +have heard so often of in their meetings together on earth. + +(4) The meeting, at the last day, of ministers, and the people that have +been under their care, will not be attended by any one with a careless, +heedless heart. + +With such an heart are their meetings often attended in this world by many +persons, having little regard to him whom they pretend unitedly to adore +in the solemn duties of his public worship, taking little heed to their +own thoughts or frame of their minds, not attending to the business they +are engaged in, or considering the end for which they are come together. +But the meeting at that great day will be very different: there will not +be one careless heart, no sleeping, no wandering of mind from the great +concern of the meeting, no inattentiveness to the business of the day, no +regardlessness of the presence they are in, or of those great things which +they shall hear from Christ at that meeting, or that they formerly heard +from him and of him by their ministers, in their meeting in a state of +trial, or which they shall now hear their ministers declaring concerning +them before their judge. + +Having observed these things concerning the manner and circumstances of +this future meeting of ministers and the people that have been under their +care, before the tribunal of Christ at the day of judgment, I now proceed, + +II. To observe to what purposes they shall then meet. + +1. To give an account, before the great Judge, of their behavior one to +another in the relation they stood in to each other in this world. + +Ministers are sent forth by Christ to their people on his business, are +his servants and messengers; and, when they have finished their service, +they must return to their master to give him an account of what they have +done, and of the entertainment they have had in performing their ministry. +Thus we find, in Luke xiv. 16-21, that when the servant who was sent forth +to call the guests to the great supper had done his errand, and finished +his appointed service, he returned to his master, and gave him an account +of what he had done, and of the entertainment he had received. And when +the master, being angry, sent his servant to others, he returns again, and +gives his master an account of his conduct and success. So we read, in +Heb. xiii. 17, of ministers being rulers in the house of God, "that watch +for souls, as those that must give account." And we see by the +forementioned Luke xiv., that ministers must give an account to their +master, not only of their own behavior in the discharge of their office, +but also of their people's reception of them, and of the treatment they +have met with among them. + +And therefore, as they will be called to give an account of both, they +shall give an account at the great day of accounts in the presence of +their people; they and their people being both present before their Judge. + +Faithful ministers will then give an account with joy, concerning those +who have received them well and made a good improvement of their ministry; +and these will be given 'em, at that day, as their crown of rejoicing. +And, at the same time, they will give an account of the ill treatment of +such as have not well received them and their messages from Christ: they +will meet these, not as they used to do in this world, to counsel and warn +them, but to bear witness against them, and as their judges and assessors +with Christ, to condemn them. And on the other hand, the people will, at +that day, rise up in judgment against wicked and unfaithful ministers who +have sought their own temporal interest more than the good of the souls of +their flock. + +2. At that time ministers, and the people who have been under their care, +shall meet together before Christ, that he may judge between them, as to +any controversies which have subsisted between them in this world. + +So it very often comes to pass in this evil world, that great differences +and controversies arise between ministers and the people that are under +their pastoral care. Though they are under the greatest obligations to +live in peace, above persons in almost any relation whatever; and although +contests and dissensions between persons so related are the most unhappy +and terrible in their consequences, on many accounts, of any sort of +contentions; yet how frequent have such contentions been! Sometimes a +people contest with their ministers about their doctrine, sometimes about +their administrations and conduct, and sometimes about their maintenance; +and sometimes such contests continue a long time; and sometimes they are +decided in this world according to the prevailing interest of one party or +the other, rather than by the word of God and the reason of things; and +sometimes such controversies never have any proper determination in this +world. + +But at the day of judgment there will be a full, perfect and everlasting +decision of them. The infallible Judge, the infinite fountain of light, +truth and justice, will judge between the contending parties, and will +declare what is the truth, who is in the right, and what is agreeable to +his mind and will. And in order hereto the parties must stand together +before him at the last day; which will be the great day of finishing and +determining all controversies, rectifying all mistakes and abolishing all +unrighteous judgments, errors and confusions, which have before subsisted +in the world of mankind. + +3. Ministers, and the people that have been under their care, must meet +together at that time to receive an eternal sentence and retribution from +the judge, in the presence of each other, according to their behavior in +the relation they stood in one to another in the present state. + +The Judge will not only declare justice, but he will do justice between +ministers and their people. He will declare what is right between them, +approving him that has been just and faithful, and condemning the unjust; +and perfect truth and equity shall take place in the sentence which he +passes, in the rewards he bestows and the punishments which he inflicts. +There shall be a glorious reward to faithful ministers: to those who have +been successful: Dan. xii. 3, "And they that be wise shall shine as the +brightness of the firmament; and they that turn many to righteousness as +the stars forever and ever;" and also to those who have been faithful, and +yet not successful: Isa. xlix. 4, "Then I said, I have labored in vain, I +have spent my strength for nought: yet surely my judgment is with the +Lord, and my reward with my God." And those who have well received and +entertained them shall be gloriously rewarded: Matt. x. 40, 41, "He that +receiveth you receiveth me, and he that receiveth me receiveth him that +sent me. He that receiveth a prophet in the name of a prophet shall +receive a prophet's reward; and he that receiveth a righteous man in the +name of a righteous man shall receive a righteous man's reward." Such +people, and their faithful ministers, shall be each other's crown of +rejoicing: 1 Thess. ii. 19, 20, "For what is our hope, or joy, or crown of +rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his +coming? For ye are our glory and joy." And in the text, _We are your +rejoicing, as ye also are ours, in the day of the Lord Jesus_. But they +that evil entreat Christ's faithful ministers, especially in that wherein +they are faithful, shall be severely punished: Matt. x. 14, 15, "And +whosoever shall not receive you, nor hear your words, when ye depart out +of that house or city, shake off the dust of your feet. Verily I say unto +you, It shall be more tolerable for the sinners of Sodom and Gomorrah in +the day of judgment, than for that city." Deut. xxxiii. 8-11, "And of Levi +he said, Let thy Urim and thy Thummim be with thy holy one.... They shall +teach Jacob thy judgments, and Israel thy law.... Bless, Lord, his +substance, and accept the work of his hands: smite through the loins of +them that rise against him, and of them that hate him, that they rise not +again." On the other hand, those ministers who are found to have been +unfaithful shall have a most terrible punishment. See Ezek. xxxiii. 6; +Matt. xxiii. 1-33. + +Thus justice shall be administered at the great day to ministers and their +people. And to that end they shall meet together, that they may not only +receive justice to themselves, but see justice done to the other party: +for this is the end of that great day, to reveal or declare the righteous +judgment of God, Rom. ii. 5. Ministers shall have justice done them, and +they shall see justice done to their people: and the people shall receive +justice and see justice done to their minister. And so all things will be +adjusted and settled forever between them; every one being sentenced and +recompensed according to his works, either in receiving and wearing a +crown of eternal joy and glory, or in suffering everlasting shame and +pain. + +I come now to the next thing proposed, viz., + +III. To give some reasons why we may suppose God has so ordered it, that +ministers, and the people that have been under their care, shall meet +together at the day of judgment, in such a manner and for such purposes. + +There are two things which I would now observe: + +1. The mutual concerns of ministers and their people are of the greatest +importance. + +The Scripture declares, that God will bring every work into judgment with +every secret thing, whether it be good or whether it be evil. 'Tis fit +that all the concerns and all the behavior of mankind, both public and +private, should be brought at last before God's tribunal, and finally +determined by an infallible Judge: but it is especially requisite that it +should be thus, as to affairs of very great importance. + +Now the mutual concerns of a Christian minister and his church and +congregation are of the vastest importance: in many respects, of much +greater moment than the temporal concerns of the greatest earthly monarchs +and their kingdoms or empires. It is of vast consequence how ministers +discharge their office, and conduct themselves towards their people in the +work of the ministry, and in affairs appertaining to it. 'Tis also a +matter of vast importance, how a people receive and entertain a faithful +minister of Christ, and what improvement they make of his ministry. These +things have a more immediate and direct respect to the great and last end +for which man was made, and the eternal welfare of mankind, than any of +the temporal concerns of men, whether public or private. And therefore +'tis especially fit that these affairs should be brought into judgment and +openly determined and settled in truth and righteousness; and that to this +end, ministers and their people should meet together before the omniscient +and infallible Judge. + +2. The mutual concerns of ministers and their people have a special +relation to the main things appertaining to the day of judgment. + +They have a special relation to that great and divine person who will then +appear as Judge. Ministers are his messengers, sent forth by him; and, in +their office and administrations among their people, represent his person, +stand in his stead, as those that are sent to declare his mind, to do his +work and to speak and act in his name. And therefore 'tis especially fit +that they should return to him, to give an account of their work and +success. The king is judge of all his subjects, they are all accountable +to him. But it is more especially requisite that the king's ministers, who +are especially intrusted with the administrations of his kingdom, and that +are sent forth on some special negotiation, should return to him, to give +an account of themselves, and their discharge of their trust, and the +reception they have met with. + +Ministers are not only messengers of the person who at the last day will +appear as Judge, but the errand they are sent upon, and the affairs they +have committed to them as his ministers, do most immediately concern his +honor and the interest of his kingdom. The work they are sent upon is to +promote the designs of his administration and government; and therefore +their business with their people has a near relation to the day of +judgment; for the great end of that day is completely to settle and +establish the affairs of his kingdom, to adjust all things that pertain to +it, that every thing that is opposite to the interests of his kingdom may +be removed, and that every thing which contributes to the completeness +and glory of it may be perfected and confirmed, that this great King may +receive his due honor and glory. + +Again, the mutual concerns of ministers and their people have a direct +relation to the concerns of the day of judgment, as the business of +ministers with their people is to promote the eternal salvation of the +souls of men and their escape from eternal damnation; and the day of +judgment is the day appointed for that end, openly to decide and settle +men's eternal state, to fix some in a state of eternal salvation and to +bring their salvation to its utmost consummation, and to fix others in a +state of everlasting damnation and most perfect misery. The mutual +concerns of ministers and people have a most direct relation to the day of +judgment, as the very design of the work of the ministry is the people's +preparation for that day. Ministers are sent to warn them of the approach +of that day, to forewarn them of the dreadful sentence then to be +pronounced on the wicked, and declare to them the blessed sentence then to +be pronounced on the righteous, and to use means with them that they may +escape the wrath which is then to come on the ungodly, and obtain the +reward then to be bestowed on the saints. + +And as the mutual concerns of ministers and their people have so near and +direct a relation to that day, it is especially fit that those concerns +should be brought into that day, and there settled and issued; and that in +order to this, ministers and their people should meet and appear together +before the great Judge at that day. + + +APPLICATION + +The improvement I would make of the things which have been observed, is to +lead the people here present who have been under my pastoral care to some +reflections, and give them some advice suitable to our present +circumstances; relating to what has been lately done in order to our +being separated, as to the relation we have heretofore stood in one to +another; but expecting to meet each other before the great tribunal at the +day of judgment. + +The deep and serious consideration of that our future most solemn meeting +is certainly most suitable at such a time as this; there having so lately +been that done, which, in all probability, will (as to the relation we +have heretofore stood in) be followed with an everlasting separation. + +How often have we met together in the house of God in this relation! How +often have I spoke to you, instructed, counselled, warned, directed and +fed you, and administered ordinances among you, as the people which were +committed to my care, and whose precious souls I had the charge of! But in +all probability this never will be again. deg. + +The prophet Jeremiah (chap. xxv. 3), puts the people in mind how long he +had labored among them in the work of the ministry: "From the thirteenth +year of Josiah the son of Amon king of Judah, even unto this day, that is +the three and twentieth year, the word of the Lord came unto me, and I +have spoken unto you, rising early and speaking." I am not about to +compare myself with the prophet Jeremiah; but in this respect I can say as +he did, that "I have spoken the word of God to you unto the three and +twentieth year, rising early and speaking." It was three and twenty years, +the 15th day of last February, since I have labored in the work of the +ministry, in the relation of a pastor to this church and congregation. And +though my strength has been weakness, having always labored under great +infirmity of body, besides my insufficiency for so great a charge in other +respects, yet I have not spared my feeble strength, but have exerted it +for the good of your souls. I can appeal to you as the apostle does to his +bearers, Gal. iv. 13, "Ye know how through infirmity of the flesh I +preached the gospel unto you." I have spent the prime of my life and +strength in labors for your eternal welfare. You are my witnesses, that +what strength I have had I have not neglected in idleness, nor laid out in +prosecuting worldly schemes and managing temporal affairs, for the +advancement of my outward estate, and aggrandizing myself and family; but +have given myself wholly to the work of the ministry, laboring in it night +and day, rising early and applying myself to this great business to which +Christ appointed me. I have found the work of the ministry among you to be +a great work indeed, a work of exceeding care, labor and difficulty: many +have been the heavy burdens that I have borne in it, which my strength has +been very unequal to. God called me to bear these burdens; and I bless his +name, that he has so supported me as to keep me from sinking under them, +and that his power herein has been manifested in my weakness; so that +although I have often been troubled on every side, yet I have not been +distressed; perplexed, but not in despair; cast down, but not destroyed. + +But now I have reason to think my work is finished which I had to do as +your minister: you have publicly rejected me, and my opportunities cease. + +How highly therefore does it now become us to consider of that time when +we must meet one another before the chief Shepherd! When I must give an +account of my stewardship, of the service I have done for, and the +reception and treatment I have had among, the people he sent me to: and +you must give an account of your own conduct towards me, and the +improvement you have made of these three and twenty years of my ministry. +For then both you and I must appear together, and we both must give an +account, in order to an infallible, righteous and eternal sentence to be +passed upon us by him who will judge us with respect to all that we have +said or done in our meeting here, all our conduct one towards another, in +the house of God and elsewhere, on Sabbath days and on other days; who +will try our hearts and manifest our thoughts, and the principles and +frames of our minds, will judge us with respect to all the controversies +which have subsisted between us, with the strictest impartiality, and will +examine our treatment of each other in those controversies. There is +nothing covered that shall not be revealed, nor hid which shall not be +known; all will be examined in the searching, penetrating light of God's +omniscience and glory, and by him whose eyes are as a flame of fire; and +truth and right shall be made plainly to appear, being stripped of every +veil; and all error, falsehood, unrighteousness and injury shall be laid +open, stripped of every disguise; every specious pretence, every cavil and +all false reasoning shall vanish in a moment, as not being able to bear +the light of that day. And then our hearts will be turned inside out, and +the secrets of them will be made more plainly to appear than our outward +actions do now. Then it shall appear what the ends are which we have aimed +at, what have been the governing principles which we have acted from, and +what have been the dispositions we have exercised in our ecclesiastical +disputes and contests. Then it will appear whether I acted uprightly, and +from a truly conscientious, careful regard to my duty to my great Lord and +Master, in some former ecclesiastical controversies, which have been +attended with exceeding unhappy circumstances and consequences: it will +appear whether there was any just cause for the resentment which was +manifested on those occasions. And then our late grand controversy, +concerning the qualifications necessary for admission to the privileges of +members in complete standing in the visible church of Christ, will be +examined and judged in all its parts and circumstances, and the whole set +forth in a clear, certain and perfect light. Then it will appear whether +the doctrine which I have preached and published concerning this matter be +Christ's own doctrine, whether he will not own it as one of the precious +truths which have proceeded from his own mouth, and vindicate and honor +as such before the whole universe. Then it will appear what is meant by +"the man that comes without the wedding garment"; for that is the day +spoken of, Matt. xxii. 13, wherein such an one shall be bound hand and +foot, and cast into outer darkness, where shall be weeping and gnashing of +teeth. And then it will appear whether, in declaring this doctrine, and +acting agreeable to it, and in my general conduct in the affair, I have +been influenced from any regard to my own temporal interest or honor, or +desire to appear wiser than others; or have acted from any sinister, +secular views whatsoever; and whether what I have done has not been from a +careful, strict and tender regard to the will of my Lord and Master, and +because I dare not offend him, being satisfied what his will was, after a +long, diligent, impartial and prayerful inquiry; having this constantly in +view and prospect to engage me to great solicitude not rashly to determine +truth to be on this side of the question, where I am now persuaded it is, +that such a determination would not be for my temporal interest, but every +way against it, bringing a long series of extreme difficulties and +plunging me into an abyss of trouble and sorrow. And then it will appear +whether my people have done their duty to their pastor with respect to +this matter; whether they have shown a right temper and spirit on this +occasion; whether they have done me justice in hearing, attending to and +considering what I had to say in evidence of what I believed and taught as +part of the counsel of God; whether I have been treated with that +impartiality, candor and regard which the just Judge esteemed due; and +whether, in the many steps which have been taken and the many things that +have been said and done in the course of this controversy, righteousness +and charity and Christian decorum have been maintained; or, if otherwise, +to how great a degree these things have been violated. Then every step of +the conduct of each of us in this affair, from first to last, and the +spirit we have exercised in all shall be examined and manifested, and our +own consciences shall speak plain and loud, and each of us shall be +convinced, and the world shall know; and never shall there be any more +mistake, misrepresentation or misapprehension of the affair to eternity. + +This controversy is now probably brought to an issue between you and me as +to this world; it has issued in the event of the week before last: but it +must have another decision at that great day, which certainly will come, +when you and I shall meet together before the great judgment seat: and +therefore I leave it to that time, and shall say no more about it at +present. + +But I would now proceed to address myself particularly to several sorts of +persons. + +I. To those who are professors of godliness amongst us. + +I would now call you to a serious consideration of that great day wherein +you must meet him who has heretofore been your pastor, before the Judge +whose eyes are as a flame of fire. + +I have endeavored, according to my best ability, to search the word of +God, with regard to the distinguishing notes of true piety, those by which +persons might best discover their state, and most surely and clearly judge +of themselves. And these rules and marks I have from time to time applied +to you in the preaching of the word to the utmost of my skill, and in the +most plain and searching manner that I have been able, in order to the +detecting the deceived hypocrite and establishing the hopes and comforts +of the sincere. And yet 'tis to be feared, that after all that I have +done, I now leave some of you in a deceived, deluded state; for 'tis not +to be supposed that among several hundred professors, none are deceived. + +Henceforward I am like to have no more opportunity to take the care and +charge of your souls, to examine and search them. But still I entreat you +to remember and consider the rules which I have often laid down to you +during my ministry, with a solemn regard to the future day when you and I +must meet together before our Judge; when the uses of examination you have +heard from me must be rehearsed again before you, and those rules of trial +must be tried, and it will appear whether they have been good or not; and +it will also appear whether you have impartially heard them, and tried +yourselves by them; and the Judge himself, who is infallible, will try +both you and me: and after this none will be deceived concerning the state +of their souls. + +I have often put you in mind that, whatever your pretences to experiences, +discoveries, comforts and joys have been, at that day every one will be +judged according to his works; and then you will find it so. + +May you have a minister of greater knowledge of the word of God and better +acquaintance with soul cases, and of greater skill in applying himself to +souls, whose discourses may be more searching and convincing; that such of +you as have held fast deceit under my preaching may have your eyes opened +by his; that you may be undeceived before that great day. + +What means and helps for instruction and self-examination you may +hereafter have is uncertain; but one thing is certain, that the time is +short, your opportunity for rectifying mistakes in so important a concern +will soon come to an end. We live in a world of great changes. There is +now a great change come to pass; you have withdrawn yourselves from my +ministry under which you have continued for so many years: but the time is +coming, and will soon come, when you will pass out of time into eternity; +and so will pass from under all means of grace whatsoever. + +The greater part of you who are professors of godliness have (to use the +phrase of the apostle) "acknowledged me in part": you have heretofore +acknowledged me to be your spiritual father, the instrument of the +greatest good to you that ever is or can be obtained by any of the +children of men. Consider of that day when you and I shall meet before +our Judge, when it shall be examined whether you have had from me the +treatment which is due to spiritual children, and whether you have treated +me as you ought to have treated a spiritual father. As the relation of a +natural parent brings great obligations on children in the sight of God; +so much more, in many respects, does the relation of a spiritual father +bring great obligations on such whose conversation and eternal salvation +they suppose God has made them the instrument of: 1 Cor. iv. 15. "For +though you have ten thousand instructors in Christ, yet have ye not many +fathers: for in Christ Jesus I have begotten you through the gospel." + +II. Now I am taking my leave of this people I would apply myself to such +among them as I leave in a Christless, graceless condition; and would call +on such seriously to consider of that solemn day when they and I must meet +before the Judge of the world. + +My parting with you is in some respects in a peculiar manner a melancholy +parting; inasmuch as I leave you in most melancholy circumstances; because +I leave you in the gall of bitterness and bond of iniquity, having the +wrath of God abiding on you, and remaining under condemnation to +everlasting misery and destruction. Seeing I must leave you, it would have +been a comfortable and happy circumstance of our parting if I had left you +in Christ, safe and blessed in that sure refuge and glorious rest of the +saints. But it is otherwise. I leave you far off, aliens and strangers, +wretched subjects and captives of sin and Satan and prisoners of +vindictive justice; without Christ and without God in the world. + +Your consciences bear me witness, that while I had opportunity, I have not +ceased to warn you and set before you your danger. I have studied to +represent the misery and necessity of your circumstances in the clearest +manner possible. I have tried all ways that I could think of tending to +awaken your consciences, and make you sensible of the necessity of your +improving your time, and being speedy in flying from the wrath to come and +thorough in the use of means for your escape and safety. I have diligently +endeavored to find out and use the most powerful motives to persuade you +to take care for your own welfare and salvation. I have not only +endeavored to awaken you, that you might be moved with fear, but I have +used my utmost endeavors to win you: I have sought out acceptable words, +that if possible I might prevail upon you to forsake sin, and turn to God, +and accept of Christ as your Saviour and Lord. I have spent my strength +very much in these things. But yet, with regard to you whom I am now +speaking to, I have not been successful: but have this day reason to +complain in those words, Jer. vi. 29: "The bellows are burnt, the lead is +consumed of the fire; the founder melteth in vain: for the wicked are not +plucked away." 'Tis to be feared that all my labors, as to many of you, +have served no other purpose but to harden you; and that the word which I +have preached, instead of being a savor of life unto life, has been a +savor of death unto death. Though I shall not have any account to give for +the future of such as have openly and resolutely renounced my ministry, as +of a betrustment committed to me: yet remember you must give account for +yourselves of your care of your own souls, and your improvement of all +means past and future, through your whole lives. God only knows what will +become of your poor, perishing souls, what means you may hereafter enjoy, +or what disadvantages and temptations you may be under. May God in his +mercy grant that, however all past means have been unsuccessful, you may +have future means which may have a new effect; and that the word of God, +as it shall be hereafter dispensed to you, may prove as the fire and the +hammer that breaketh the rock in pieces. However, let me now at parting +exhort and beseech you not wholly to forget the warnings you have had +while under my ministry. When you and I shall meet at the day of +judgment, then you will remember 'em: the sight of me, your former +minister, on that occasion, will soon revive 'em in your memory; and that +in a very affecting manner. O don't let that be the first time that they +are so revived. + +You and I are now parting one from another as to this world; let us labor +that we mayn't be parted after our meeting at the last day. If I have been +your faithful pastor (which will that day appear, whether I have or no), +then I shall be acquitted, and shall ascend with Christ. O do your part, +that in such a case it may not be so, that you should be forced eternally +to part from me and all that have been faithful in Christ Jesus. This is a +sorrowful parting that now is between you and me, but that would be a more +sorrowful parting to you than this. This you may perhaps bear without +being much affected with it, if you are not glad of it; but such a parting +in that day will most deeply, sensibly and dreadfully affect you. + +III. I would address myself to those who are under some awakenings. + +Blessed be God that there are some such, and that (although I have reason +to fear I leave multitudes in this large congregation in a Christless +state) yet I do not leave them all in total stupidity and carelessness +about their souls. Some of you that I have reason to hope are under some +awakenings, have acquainted me with your circumstances; which has a +tendency to cause me, now I am leaving you, to take my leave of you with +peculiar concern for you. What will be the issue of your present exercise +of mind I know not: but it will be known at that day, when you and I shall +meet before the judgment seat of Christ. Therefore now be much in +consideration of that day. + +Now I am parting with this flock, I would once more press upon you the +counsels I have heretofore given, to take heed of being slighty in so +great a concern, to be thorough and in good earnest in the affair, and to +beware of backsliding, to hold on and hold out to the end. And cry +mightily to God, that these great changes that pass over this church and +congregation don't prove your overthrow. There is great temptation in +them; and the devil will undoubtedly seek to make his advantage of them, +if possible to cause your present convictions and endeavors to be +abortive. You had need to double your diligence, and watch and pray, lest +you be overcome by temptation. + +Whoever may hereafter stand related to you as your spiritual guide, my +desire and prayer is, that the great Shepherd of the sheep would have a +special respect to you, and be your guide (for there is none teacheth like +him), and that he who is the infinite fountain of light would "open your +eyes, and turn you from darkness unto light, and from the power of Satan +unto God; that you may receive forgiveness of sins, and inheritance among +them that are sanctified, through faith that is in Christ;" that so, in +that great day, when I shall meet you again before your Judge and mine, we +may meet in joyful and glorious circumstances, never to be separated any +more. + +IV. I would apply myself to the young people of the congregation. + +Since I have been settled in the work of the ministry in this place I have +ever had a peculiar concern for the souls of the young people, and a +desire that religion might flourish among them: and have especially +exerted myself in order to it; because I knew the special opportunity they +had beyond others, and that ordinarily those whom God intended mercy for, +were brought to fear and love him in their youth. And it has ever appeared +to me a peculiarly amiable thing, to see young people walking in the ways +of virtue and Christian piety, having their hearts purified and sweetened +with a principle of divine love. And it has appeared a thing exceeding +beautiful, and what would be much to the adorning and happiness of the +town, if the young people could be persuaded when they meet together, to +converse as Christians, and as the children of God; avoiding impurity, +levity and extravagance; keeping strictly to the rules of virtue, and +conversing together of the things of God and Christ and heaven. This is +what I have longed for: and it has been exceeding grievous to me when I +have heard of vice, vanity and disorder among our youth. And so far as I +know my own heart, it was from hence that I formerly led this church to +some measures for the suppressing of vice among our young people, which +gave so great offence, and by which I became so obnoxious. deg. I have sought +the good, and not the hurt of our young people. I have desired their +truest honor and happiness, and not their reproach; knowing that true +virtue and religion tended not only to the glory and felicity of young +people in another world, but their greatest peace and prosperity, and +highest dignity and honor, in this world; and above all things to sweeten +and render pleasant and delightful even the days of youth. + +But whether I have loved you and sought your good more or less, yet God in +his providence now calling me to part with you, committing your souls to +him who once committed the pastoral care of them to me, nothing remains +but only (as I am now taking my leave of you) earnestly to beseech you, +from love to yourselves, if you have none to me, not to despise and forget +the warnings and counsels I have so often given you; remembering the day +when you and I must meet again before the great Judge of quick and dead; +when it will appear whether the things I have taught you were true, +whether the counsels I have given you were good, and whether I truly +sought your good, and whether you have well improved my endeavors. + +I have, from time to time, earnestly warned you against frolicking (as it +is called), and some other liberties commonly taken by young people in the +land. And whatever some may say in justification of such liberties and +customs, and may laugh at warnings against them, I now leave you my +parting testimony against such things; not doubting but God will approve +and confirm it in that day when we shall meet before him. deg. + +V. I would apply myself to the children of the congregation, the lambs of +this flock, who have been so long under my care. + +I have just now said that I have had a peculiar concern for the young +people; and in so saying I did not intend to exclude you. You are in +youth, and in the most early youth: and therefore I have been sensible +that if those that were young had a precious opportunity for their souls' +good, you who are very young had, in many respects, a peculiarly precious +opportunity. And accordingly I have not neglected you: I have endeavored +to do the part of a faithful shepherd, in feeding the lambs as well as the +sheep. Christ did once commit the care of your souls to me as your +minister; and you know, dear children, how I have instructed you, and +warned you from time to time; you know how I have often called you +together for that end; and some of you, sometimes, have seemed to be +affected with what I have said to you. But I am afraid it has had no +saving effects as to many of you; but that you remain still in an +unconverted condition, without any real saving work wrought in your souls, +convincing you thoroughly of your sin and misery, causing you to see the +great evil of sin, and to mourn for it, and hate it above all things, and +giving you a sense of the excellency of the Lord Jesus Christ, bringing +you with all your hearts to cleave to him as your Saviour, weaning your +hearts from the world, and causing you to love God above all, and to +delight in holiness more than in all the pleasant things of this earth; +and so that I now leave you in a miserable condition, having no interest +in Christ, and so under the awful displeasure and anger of God, and in +danger of going down to the pit of eternal misery. + +But now I must bid you farewell: I must leave you in the hands of God; I +can do no more for you than to pray for you. Only I desire you not to +forget, but often think of the counsels and warnings I have given you, +and the endeavors I have used, that your souls might be saved from +everlasting destruction. + +Dear children, I leave you in an evil world, that is full of snares and +temptations. God only knows what will become of you. This the Scripture +hath told us, that there are but few saved; and we have abundant +confirmation of it from what we see. This we see, that children die as +well as others: multitudes die before they grow up; and of those that grow +up, comparatively few ever give good evidence of saving conversion to God. +I pray God to pity you, and take care of you, and provide for you the best +means for the good of your souls; and that God himself would undertake for +you to be your heavenly Father and the mighty Redeemer of your immortal +souls. Do not neglect to pray for yourselves: take heed you ben't of the +number of those who cast off fear and restrain prayer before God. +Constantly pray to God in secret; and often remember that great day when +you must appear before the judgment seat of Christ, and meet your minister +there, who has so often counselled and warned you. + +I conclude with a few words of advice to all in general, in some +particulars, which are of great importance in order to the welfare and +prosperity of this church and congregation. + +1. One thing that greatly concerns you, as you would be a happy people, is +the maintaining of family order. + +We have had great disputes how the church ought to be regulated; and +indeed the subject of these disputes was of great importance: but the due +regulation of your families is of no less, and, in some respects, of much +greater importance. Every Christian family ought to be as it were a little +church, consecrated to Christ, and wholly influenced and governed by his +rules. And family education and order are some of the chief of the means +of grace. If these fail, all other means are like to prove ineffectual. If +these are duly maintained, all the means of grace will be like to prosper +and be successful. + +Let me now, therefore, once more, before I finally cease to speak to this +congregation, repeat and earnestly press the counsel which I have often +urged on heads of families here, while I was their pastor, to great +painfulness in teaching, warning and directing their children; bringing +them up in the nurture and admonition of the Lord; beginning early, where +there is yet opportunity, and maintaining a constant diligence in labors +of this kind; remembering that, as you would not have all your +instructions and counsels ineffectual, there must be government as well as +instructions, which must be maintained with an even hand and steady +resolution, as a guard to the religion and morals of the family and the +support of its good order. Take heed that it be not with any of you as +with Eli of old, who reproved his children but restrained them not; and +that, by this means, you don't bring the like curse on your families as he +did on his. + +And let children obey their parents, and yield to their instructions, and +submit to their orders, as they would inherit a blessing and not a curse. +For we have reason to think, from many things in the word of God, that +nothing has a greater tendency to bring a curse on persons in this world, +and on all their temporal concerns, than an undutiful, unsubmissive, +disorderly behavior in children towards their parents. + +2. As you would seek the future prosperity of this society, it is of vast +importance that you should avoid contention. + +A contentious people will be a miserable people. The contentions which +have been among you, since I first became your pastor, have been one of +the greatest burdens I have labored under in the course of my ministry: +not only the contentions you have had with me, but those which you have +had one with another about your lands and other concerns: because I knew +that contention, heat of spirit, evil speaking, and things of the like +nature, were directly contrary to the spirit of Christianity, and did, in +a peculiar manner, tend to drive away God's Spirit from a people and to +render all means of grace ineffectual, as well as to destroy a people's +outward comfort and welfare. + +Let me therefore earnestly exhort you, as you would seek your own future +good hereafter, to watch against a contentious spirit. deg. If you would see +good days, seek peace, and ensue it, 1 Pet. iii. 10, 11. Let the +contention which has lately been about the terms of Christian communion, +as it has been the greatest of your contentions, so be the last of them. I +would, now I am preaching my farewell sermon, say to you, as the Apostle +to the Corinthians, 2 Cor. xiii. 11, 12: "Finally, brethren, farewell. Be +perfect, be of one mind, live in peace; and the God of love and peace +shall be with you." + +And here I would particularly advise those that have adhered to me in the +late controversy, to watch over their spirits and avoid all bitterness +towards others. Your temptations are, in some respects, the greatest; +because what has been lately done is grievous to you. But however wrong +you may think others have done, maintain, with great diligence and +watchfulness, a Christian meekness and sedateness of spirit; and labor, in +this respect, to excel others who are of the contrary part. And this will +be the best victory: for "he that rules his spirit, is better than he that +takes a city." Therefore let nothing be done through strife or vainglory. +Indulge no revengeful spirit in any wise; but watch and pray against it; +and, by all means in your power, seek the prosperity of the town: and +never think you behave yourselves as becomes Christians, but when you +sincerely, sensibly and fervently love all men, of whatever party or +opinion, and whether friendly or unkind, just or injurious, to you or your +friends, or to the cause and kingdom of Christ. + +3. Another thing that vastly concerns the future prosperity of this town, +is, that you should watch against the encroachments of error; and +particularly Arminianism and doctrines of like tendency. + +You were, many of you, as I well remember, much alarmed with the +apprehension of the danger of the prevailing of these corrupt principles +near sixteen years ago. But the danger then was small in comparison of +what appears now. These doctrines at this day are much more prevalent than +they were then: the progress they have made in the land, within this seven +years, seems to have been vastly greater than at any time in the like +space before: and they are still prevailing and creeping into almost all +parts of the land, threatening the utter ruin of the credit of those +doctrines which are the peculiar glory of the gospel, and the interests of +vital piety. And I have of late perceived some things among yourselves +that show that you are far from being out of danger, but on the contrary +remarkably exposed. The older people may perhaps think themselves +sufficiently fortified against infection; but it is fit that all should +beware of self-confidence and carnal security, and should remember those +needful warnings of sacred writ, "Be not high-minded, but fear;" and "let +him that stands, take heed lest he fall." But let the case of the older +people be as it will, the rising generation are doubtless greatly exposed. +These principles are exceeding taking with corrupt nature, and are what +young people, at least such as have not their hearts established with +grace, are easily led away with. + +And if these principles should greatly prevail in this town, as they very +lately have done in another large town I could name, formerly greatly +noted for religion, and so for a long time, it will threaten the spiritual +and eternal ruin of this people in the present and future generations. +Therefore you have need of the greatest and most diligent care and +watchfulness with respect to this matter. + +4. Another thing which I would advise to, that you may hereafter be a +prosperous people, is, that you would give yourselves much to prayer. + +God is the fountain of all blessing and prosperity, and he will be sought +to for his blessing. I would therefore advise you not only to be constant +in secret and family prayer, and in the public worship of God in his +house, but also often to assemble yourselves in private praying societies. +I would advise all such as are grieved for the afflictions of Joseph, and +sensibly affected with the calamities of this town, of whatever opinion +they be with relation to the subject of our late controversy, often to +meet together for prayer, and to cry to God for his mercy to themselves, +and mercy to this town, and mercy to Zion and the people of God in general +through the world. + +5. The last article of advice I would give (which doubtless does greatly +concern your prosperity), is, that you would take great care with regard +to the settlement of a minister, to see to it who, or what manner of +person he is that you settle; and particularly in these two respects: + +(1) That he be a man of thoroughly sound principles in the scheme of +doctrine which he maintains. + +This you will stand in the greatest need of, especially at such a day of +corruption as this is. And in order to obtain such a one, you had need to +exercise extraordinary care and prudence. I know the danger. I know the +manner of many young gentlemen of corrupt principles, their ways of +concealing themselves, the fair, specious disguises they are wont to put +on, by which they deceive others, to maintain their own credit, and get +themselves into others' confidence and improvement, and secure and +establish their own interest, until they see a convenient opportunity to +begin more openly to broach and propagate their corrupt tenets. + +(2) Labor to obtain a man who has an established character, as a person of +serious religion and fervent piety. + +It is of vast importance that those who are settled in this work should be +men of true piety, at all times, and in all places; but more especially at +some times, and in some towns and churches. And this present time, which +is a time wherein religion is in danger, by so many corruptions in +doctrine and practice, is in a peculiar manner a day wherein such +ministers are necessary. Nothing else but sincere piety of heart is at all +to be depended on, at such a time as this, as a security to a young man, +just coming into the world, from the prevailing infection, or thoroughly +to engage him in proper and successful endeavors to withstand and oppose +the torrent of error and prejudice against the high, mysterious, +evangelical doctrines of the religion of Jesus Christ, and their genuine +effects in true experimental religion. And this place is a place that does +peculiarly need such a minister, for reasons obvious to all. + +If you should happen to settle a minister who knows nothing truly of +Christ and the way of salvation by him, nothing experimentally of the +nature of vital religion; alas, how will you be exposed as sheep without a +shepherd! Here is need of one in this place, who shall be eminently fit to +stand in the gap and make up the hedge, and who shall be as the chariots +of Israel and the horsemen thereof. You need one that shall stand as a +champion in the cause of truth and the power of godliness. + +Having briefly mentioned these important articles of advice, nothing +remains but that I now take my leave of you, and bid you all _farewell_; +wishing and praying for your best prosperity. I would now commend your +immortal souls to him, who formerly committed them to me, expecting the +day, when I must meet you again before him, who is the Judge of quick and +dead. I desire that I may never forget this people, who have been so long +my special charge, and that I may never cease fervently to pray for your +prosperity. May God bless you with a faithful pastor, one that is well +acquainted with his mind and will, thoroughly warning sinners, wisely and +skilfully searching professors, and conducting you in the way to eternal +blessedness. May you have truly a burning and shining light set up in this +candlestick; and may you, not only for a season, but during his whole +life, and that a long life, be willing to rejoice in his light. + +And let me be remembered in the prayers of all God's people that are of a +calm spirit, and are peaceable and faithful in Israel, of whatever opinion +they may be with respect to terms of church communion. + +And let us all remember and never forget our future solemn meeting on that +great day of the Lord; the day of infallible decision and of the +everlasting and unalterable sentence. AMEN. + + + + +NOTES + + +GOD GLORIFIED IN MAN'S DEPENDENCE + +1. =God Glorified.= The title-page of the original edition of this sermon, +the first work published by the author, reads as follows: "God Glorified +in the Work of Redemption by the Greatness of Man's Dependance upon Him, +in the Whole of it. Preached on the Publick Lecture in Boston, July 8, +1731. And published at the Desire of several, Ministers and Others, in +Boston, who heard it. By Jonathan Edwards A.M. Pastor of the Church of +Christ in Northampton. Judges 7. 2.--Lest Israel vaunt themselves against +me, saying, mine own hand hath saved me. Boston: Printed by S. Kneeland, +and T. Green, for D. Henchman, at the Corner Shop on the South-side of the +Town-House. 1731." + +The Public or Thursday Lecture, dating from the ordination of the Rev. +John Cotton, in 1633, continued with occasional interruptions till the +siege of 1775, later revived and existing, it is claimed, still, or until +recently (see Dr. Samuel A. Eliot's Preface to _Pioneers of Religious +Liberty in America_, Boston, 1903), was famous among the social and +religious institutions of colonial Boston. At one time the General Court +regularly adjourned for it; that the Governor should keep Christmas and +neglect it, was regarded by old Judge Sewall as a matter of grave +reproach. The preachers were selected from the most eminent divines, not +only of Boston, but throughout the colony. It is recorded, for instance, +of Solomon Stoddard, Edwards's grandfather and predecessor in the +Northampton pastorate, that he annually attended the Harvard Commencement +and the day after preached the Public Lecture. It was a great honor, +therefore, for Edwards, a young man of twenty-seven, to be invited to +preach on this foundation. + +He himself seems to have fully appreciated both the honor and the +opportunity. The original manuscript shows the most careful preparation. +In the statement of the Doctrine, for example, there are several erasures +and corrections before the right formula is hit upon. The printed sermon +shows still more elaboration. Edwards chose as his subject one aspect of a +theme which was central and controlling in his thought--God's sovereignty. +His mind had dwelt on this subject in all its bearings from childhood. He +had especially meditated upon it as it related to the doctrine of decrees, +a doctrine which he found at first revolting, but in the end "exceedingly +pleasant, bright, and sweet." No one since Augustine has emphasized as he +has done the absolute sovereignty of God and the corresponding dependence +of man. This conception of God's arbitrary will--arbitrary, not as +irrational or unrelated to the divine justice and benevolence, but as +being "without restraint, or constraint, or obligation"--was not only the +backbone of his system, but its heart, the principle which animates and +pulses through the whole of it. It is the ultimate basis alike of his +philosophy and of his religious faith. In this his first publication as in +the great theological treatises which were his last, he is everywhere the +prophet-like champion of this supreme idea in opposition to all those +schemes of divinity, generally denominated Arminian, which implied in his +view a degree of independence in man inconsistent with the absolute +sovereignty he regarded as the distinguishing glory of God. + +The sermon created a profound impression, as is evident both from the +immediate demand for its publication, indicated on the title-page, and +from the commendatory preface to the original edition signed by two of the +foremost ministers of Boston, the Rev. Thomas Prince, of the Old South +Church, and the Rev. William Cooper, of the Brattle Street Church. "It +was with no small difficulty," these gentlemen write, "that the author's +youth and modesty were prevailed on, to let him appear a preacher in our +public lecture, and afterwards to give us a copy of his discourse, at the +desire of diverse ministers, and others who heard it. But, as we quickly +found him to be a workman that need not be ashamed before his brethren, +our satisfaction was the greater, to see him pitching upon so noble a +subject, and treating it with so much strength and clearness, as the +judicious will perceive in the following composure: a subject which +secures to God his great design, in the work of fallen man's redemption by +the Lord Jesus Christ, which is evidently so laid out, as that the glory +of the whole should return to him the blessed ordainer, purchaser, and +applier; a subject which enters deep into practical religion; without the +belief in which, that must soon die in the hearts and lives of men. We +cannot, therefore, but express our joy and thankfulness, that the great +Head of the Church is pleased still to raise up, from among the children +of his people, for the supply of his churches, those who assert and +maintain these evangelical principles; and that our churches, +notwithstanding all their degeneracies, have still a high value for just +principles, and for those who publicly own and teach them. And, as we +cannot but wish and pray, that the College in the neighbouring colony, as +well as our own, may be a fruitful mother of many such sons as the author; +so we heartily rejoice, in the special favour of Providence, in bestowing +such a rich gift on the happy church of Northampton, which has, for so +many lustres of years, flourished under the influence of such pious +doctrines, taught them in the excellent ministry of their late venerable +pastor, whose gift and spirit we hope will long live and shine in his +grandson, to the end that they may abound in all the lovely fruits of +evangelical humility and thankfulness, to the glory of God." + +6. =It was of mere grace ... for our souls.= This passage may serve to +illustrate the way Edwards expanded his sermons for the press (see +Introduction, p. xxix). The manuscript reads as follows: "The Grace in +giving this Gift was great in proportion to our unworthiness, it was given +to us who instead of meriting that of G. which is of such Infinite Value +merited Infinite Ill of him." Then follows a space, above and beneath +which, between the lines, are the words, "in proportion to the blessedness +we have benefit we have given in him." Continuing: "the giver in giving +this gift is great according to the manner of giving. He gave him to us +Incarnate he gave him to us slain that he might be a feast to our souls." + + +THE REALITY OF SPIRITUAL LIGHT + +21. =Divine and Supernatural Light.= The original title-page of this, the +author's second published sermon, reads as follows: "A Divine and +Supernatural Light, Immediately imparted to the Soul by the Spirit of God, +shown to be both a Scriptural, and Rational Doctrine; In a Sermon Preach'd +at Northampton, and Published at the Desire of some of the Hearers. By +Jonathan Edwards, A.M. Pastor of the Church there. Job 28, 20. Whence +then cometh wisdom? and where is the place of understanding? Prov. 2, 6. +The Lord giveth wisdom. Is. 42, 18. Look ye blind, that ye may see. 2. +Pet. 1, 19. Until the day dawn and the day-star arise in your hearts. +Boston: Printed by S. Kneeland and T. Green, M,DCC,XXXIV." The sermon has +a preface in which Edwards modestly disclaims any forwardness or vanity in +publishing it and begs his readers to peruse it without prejudice on this +score, or because of the unfashionableness of the subject. This to the +general public. What he says to his own people shows how affectionate +their relations to their young minister were at this time and how high his +regard was for them; it has a pathetic interest in view of their +passionate rejection of him at the last. "I have reason to bless God," he +writes, "that there is a more happy union between us, than that you should +be prejudiced against any thing of mine, because 'tis mine." He +felicitates them on having been instructed in such doctrines as those in +the sermon from the beginning. "And I rejoice in it," he adds, "that +Providence, in this day of Corruption and Confusion, has cast my lot where +such doctrines, that I look upon so much the life and glory of the Gospel, +are not only own'd, but where there are so many, in whom the truth of them +is so apparently manifest in their experience, that any one who has had +the opportunity of acquaintance with them, in such matters, that I have +had, must be very unreasonable to doubt of it." + +This is justly regarded as "one of the most beautiful and most eloquent" +of Edwards's sermons (A. V. G. Allen, _Jonathan Edwards_, p. 67). It was +preached at a time when the signs were multiplying of an increased +interest in religion among the people of Northampton, preluding the great +revival of the next and the following years. The original manuscript bears +the date, August, 1733. The death of Mr. Stoddard in 1729 had removed the +restraints of a long-established and unquestioned authority, and the +results, as Edwards describes them, were deplorable. "It seemed," he says, +"to be a time of extraordinary dullness in religion: licentiousness for +some years greatly prevailed among the youth of the town; they were many +of them very much addicted to night walking, and frequenting the tavern, +and lewd practices, wherein some by their example exceedingly corrupted +others." "But in two or three years ... there began to be a sensible +amendment of these evils," and "at the latter end of the year 1733, there +appeared a very unusual flexibleness and yielding to advice" in the young +(_Narrative of Surprising Conversions_). The improved conditions reacted +on the preacher and, as a consequence, we have the sermon on Spiritual +Light. + +The principle enunciated in this sermon is the cardinal and controlling +principle of the whole revival. The revival is just its exhibition and the +experienced evidence, for Edwards at least, of its truth. Nothing in his +account of the movement is more impressive than the way he studies it, +tracing minutely the details of the process, wondering at its variety, +whereby the Holy Spirit makes real and effectual the divine message (see +Allen, _op. cit._ pp. 143 ff.). There was nothing essentially new in the +principle itself; that God directly influences the soul, that the soul is +capable of an immediate intuition of divine things, this had been the +common teaching of all, and especially of all the Christian, mystics. +Indeed, it may be doubted whether religion as a form of personal +experience does not universally involve a consciousness of some such +transcendent relationship (see W. James, _Varieties of Religious +Experience_, Boston, 1902, _passim_). What was new in Edwards's +formulation of the doctrine was his manner of defining it, the way in +which he relates it to the other parts of his system, his insistence on +the supernatural character of this divine illumination, his sharp +distinction between common and special grace. His doctrine of supernatural +light appears, in fact, as a necessary corollary of his conception of the +relation of man and God in the work of redemption expressed in his sermon +on Man's Dependence. It is partly, at least, from this point of view that +it seems to him not only scriptural, but reasonable. It was a doctrine +intimately connected with his views of conversion. It was on this account +no less than because of its emphasis of a mystical rather than a moral or +legal principle in religion, that Edwards can speak of the doctrine as +"unfashionable." The tendency of the age was to find more power in the +natural constitution of man than he was willing to allow. Historically, +however, it is in just this emphasis on the inner experience of the light +and life of God in the heart that Edwards makes the transition from the +older Calvinism to the more liberal theology of our own day. + +The manuscript of this sermon is more than usually full of erasures and +insertions, making it almost impossible to read, but suggesting something +of the labor and care expended on its composition. It is written on +twenty-six pages of the size of the facsimile in this volume, the last +page containing only a line and a half. But the printed sermon is more +fully elaborated. + + +RUTH'S RESOLUTION + +45. =Ruth's Resolution.= This sermon was one of five "Discourses on Various +Important Subjects, Nearly concerning the great Affair of the Soul's +Eternal Salvation: viz. I. Justification by Faith Alone. II. Pressing into +the Kingdom of God. III. Ruth's Resolution. IV. The Justice of God in the +Damnation of Sinners. V. The Excellency of Jesus Christ. Delivered in +Northampton, chiefly in the time of the late wonderful pouring out of the +Spirit of God there. By Jonathan Edwards A.M. Pastor of the Church of +Christ in Northampton. Deut. iv. 8 [9]--Take heed to thyself, and keep thy +soul diligently, lest thou forget the things which thine eyes have seen, +and lest they depart from thy heart all the days of thy life. Boston: +Printed and sold by S. Kneeland and T. Green, in Queen Street over against +the Prison. MDCCXXXVIII." The first four of these discourses were preached +during the revival of 1734-1735 and were selected by the desire of the +people as those from which they had derived special benefit; the fifth was +selected by Edwards himself at the request of some persons from a +neighboring town who heard it, and because he thought that a sermon on the +excellency of Christ might appropriately follow the others, which were of +an awakening character. They were prefixed to the American reprint of the +_Narrative of Surprising Conversions_, which was first published in +England. The cost of their publication was defrayed by the +congregation,--a clear evidence of their deep interest, as they were at +the time heavily burdened by the expenses of the new meeting-house. See +Dwight, _Life of Edwards_, pp. 140 f.; cf. n. here following, p. 162. + +The sermon on Ruth's Resolution has been selected as the shortest of the +above discourses to illustrate a type of revival sermon in marked contrast +to the sermon on Sinners in the Hands of an Angry God. They all, however, +bear out Edwards's own testimony concerning his preaching: "I have not +only endeavored to awaken you, that you might be moved with fear, but I +have used my utmost endeavors to win you" (Farewell Sermon). The +manuscript of the sermon is dated April, 1735, and it seems to have been +printed very nearly as it was written. + + +THE MANY MANSIONS + +59. =The Many Mansions.= The Ms. of this hitherto unpublished sermon is +dated, "The Sabbath after the seating of the New Meeting House, Dec. 25, +1737." The occasion was one of special interest to the people of +Northampton. The old meeting-house, erected in 1661, had become too small +for the congregation and dangerously dilapidated; in fact, on a Sunday in +March in the year the new building was completed, while Edwards was +preaching, just after he had "laid down his doctrines" from the text, +"Behold, ye despisers, wonder and perish," the front gallery, "with a +noise like a clap of thunder," suddenly and dramatically fell. +Fortunately--by a special providence, it seemed to Edwards--no one of the +hundred and fifty persons, more or less, involved in the catastrophe +perished, or even had a bone broken, and only ten were hurt "so as to make +any great matter of it." But the event showed that the building of a new +meeting-house had been undertaken none too soon. The question of this new +building had been brought forward in the town meeting of the spring of +1733, but it was first decided on in November, 1735, determined in part, +no doubt, by the great revival of that year, when sixty, eighty, and a +hundred were received into the church on successive communions. It then +took two years to complete the structure. Incidentally, sixty-nine +gallons of rum, besides numerous barrels of "cyder" and beer, were +consumed by the workmen during the erection of the framework alone. Sixty +men were engaged at 5s. a day for this part of the work, "they keeping +themselves"--as Deacon Hunt's journal has it--"excepting drinks." + +When the building, like several others of the period, a commodious, oblong +structure with a tower, belfry and weather-cock vane at one end of it, was +nearly finished, the important matter of seating the congregation was +taken up. This also was an affair of the town. It had already been decided +at the annual town meeting in the spring to have pews along the walls and +"seats" or benches only on both sides of the "alley" (broad aisle). The +actual plan of the sittings, still extant, shows pews also around the +benches on the floor, separated from the wall-pews by the narrow aisles, +and five pews in the gallery. These pews were of the high, square variety, +with seats on hinges, and were evidently regarded as places of superior +dignity. Towards the end of the year, the town held a series of meetings +with especial reference to the seating. The question of primary importance +concerned the apportioning of the sittings according to social rank. At +the meeting in November, a committee of five of the most prominent +citizens was instructed to draw up "their Scheam or Platt for Seating of +the meeting House and present it to the Town" for approval. The following +month the committee was further instructed by the following votes: + +"1. Voted That in Seating the new meeting House the committee have Respect +principally to men's estate. + +"2. To have Regard to men's Age. + +"3. Voted that some Regard and Respect [be paid] to men's usefullness, but +in a less Degree." And that no mistake should be made, a committee of six +was appointed to "estimate the pews and seats," that is, to "dignify" or +appraise their social value. + +Another connected question concerned the seating of the sexes. At the +meeting in November, it was voted that males should be at the south, +females at the north, end; the men at the right of the pulpit, the women +at the left. At the first meeting in December the town distinctly refused +to allow men and their wives to sit together. But this was clearly opposed +to the sentiment of some of the more influential members of the community, +for at the adjourned meeting four days later, when "The Question was put +whether the Committee be forbidden to Seat men & their wives together, +Especially Such as Incline to Sit together: It passed in the Negative." +Under this indirect and qualified authorization, married people were for +the most part seated together in the pews, but apart on the benches, while +in some cases the husband was assigned to a pew and the wife to a bench. + +The events and conditions here described are reflected in Edwards's +sermon, especially in what he says of the extent of the "accommodations" +in heaven and in his remarks on the "seats of various dignity and +different degrees and circumstances of honor and happiness" there, as +compared with what we find in houses of worship on earth. + +As indicating the size of Edwards's Northampton congregation, it may be +interesting to observe that the seating-plan above referred to contains +the names of nearly six hundred persons. And he had his audience all about +him. The pulpit, surmounted by a huge sounding board, was in the middle of +one of the longer sides of the building, not at the end, as is the custom +now. For further particulars, see J. R. Trumbull, _History of +Northampton_, Vol. II, Chap. vi. + +This sermon is more fully written out than most of Edwards's unpublished +sermons. In preparing the copy for the present volume, the editor had in +mind the general analogy of the other sermons here published. The +abbreviations--X (Christ), G. (God), F. H. (Father's House), etc.--have +accordingly been interpreted, and omitted sentences or phrases, indicated +in the Ms. by dashes or spaces, have been supplied from the context. All +such additions, however, are inserted within square brackets. + + +SINNERS IN THE HANDS OF AN ANGRY GOD + +78. =Sinners in the Hands of an Angry God.= The full title-page of this, +Edwards's most famous sermon, read in the original edition as follows: +"Sinners in the Hands of an Angry God. A sermon Preached at Enfield, July +8th 1741. At a time of great Awakenings; and attended with remarkable +Impressions on many of the Hearers. By Jonathan Edwards A.M. Pastor of the +Church of Christ in Northampton. Amos ix. 2, 3.--Though they dig into +Hell, thence shall mine Hand take them; though they climb up to Heaven, +thence will I bring them down. And though they hide themselves in the Top +of Carmel, I will search and take them out thence; and though they be hid +from my Sight in the Bottom of the Sea, thence will I command the Serpent, +and he shall bite them. Boston: Printed and Sold by S. Kneeland and T. +Green in Queen Street over against the Prison, 1741." + +Benjamin Trumbull in his _History of Connecticut_ (New Haven, 1818), Vol. +II, p. 145, records the circumstances under which this sermon was +delivered as told to him by Mr. Wheelock, a minister from Connecticut +(Enfield, Conn., was at that time included in Hampshire County, Mass.), +who heard it. "While the people in neighboring towns," writes Trumbull, +"were in great distress for their souls, the inhabitants of that town were +very secure, loose, and vain. A lecture had been appointed at Enfield, and +the neighboring people, the night before, were so affected at the +thoughtlessness of the inhabitants, and in such fear that God would, in +his righteous judgment, pass them by, while the divine showers were +falling all around them, as to be prostrate before him a considerable part +of it, supplicating mercy for their souls. When the time appointed for the +lecture came, a number of the neighboring ministers attended, and some +from a distance. When they went into the meeting-house, the appearance of +the assembly was thoughtless and vain. The people hardly conducted +themselves with common decency. The Rev. Mr. Edwards, of Northampton, +preached, and before the sermon was ended, the assembly appeared deeply +impressed and bowed down, with an awful conviction of their sin and +danger. There was such a breathing of distress and weeping, that the +preacher was obliged to speak to the people and desire silence, that he +might be heard. This was the beginning of the same great and prevailing +concern in that place, with which the colony in general was visited." The +circumstances, thus, under which this sermon was preached were +exceptional; the excitement of the Great Awakening was at its height; the +congregation to whom the sermon was addressed were notorious for their +apathy; Edwards doubtless felt that an exceptionally strong presentation +of their danger was necessary to arouse them. And this sermon is probably +the most tremendous of its kind ever delivered by a Christian minister. + +The kind, however, was by no means exceptional in Edwards's preaching, +particularly at this period. Believing as he did that the decisions of men +in this life were fraught with the most momentous issues to all eternity, +he held it his bounden duty to present these issues before them in the +liveliest manner possible.[16] The Justice of God in the Damnation of +Sinners; The Future Punishment of the Wicked Unavoidable and Intolerable; +The Eternity of Hell Torments; When the Wicked shall have filled up the +Measure of their Sin, Wrath will come upon them to the Uttermost; The End +of the Wicked contemplated by the Righteous; or, The Torments of the +Wicked in Hell, no occasion of grief to the Saints in Heaven; Wicked Men +useful in their Destruction only,--these are among the titles of his +sermons. Moreover, there is reason to believe that this very sermon, or +its like, was used on other occasions besides the one to which it is +explicitly ascribed. There is a tradition[17] that Edwards preached it +once when Whitfield had disappointed an audience by not appearing, and +that he produced a great effect by it. The manuscript is dated _June_, +1741, which suggests that it may have been preached in Northampton, or +elsewhere, the month before it was attended with such remarkable +impressions on the hearers in Enfield. But still more significant is the +existence of an undated second sermon from the same text. In this, which +was undoubtedly of earlier origin, the thought is somewhat differently +worked out: it is less lurid, less fully elaborated, less terrific; but it +contains many of the ideas, for example, on the uncertainty of life, the +suddenness with which destruction may overtake the sinner, etc., that are +found in the Enfield sermon. Edwards was evidently fascinated by the +theme; he works it out with the sure touch of a great artist, with the +intellectual force of the skilled dialectician. And he proclaims his +message with the intensity of conviction of an Old Testament prophet. No +wonder his hearers were moved. The effect would certainly have been less +great had there been any note or personal vindictiveness in the preaching. +But there is nothing of this; it is not in this sense that the sermon can +be called "imprecatory." On the contrary, so far as Edwards's personal +attitude is concerned, it is not difficult to detect in it the pathos and +the pity of the gentlest of men weeping over the senseless folly of those +who, blind to impending destruction, refuse repeated invitations of safety +(cf. Matt. xxiii. 37). For the rest, he is quite impersonal, detached; the +truth he preaches is sure, awful, but objective. On the modern reader the +sermon is likely to produce a very painful impression, unless he, for his +part, reads it in the same impersonal, detached way. It is not only the +realism of the presentation, but the harshness of the doctrine, which +offends. Edwards, for instance, frequently speaks of the reason why +sinners are not immediately cast into hell; but the reason assigned is not +the mercy or goodness or love of God, but His mere power and sovereign +pleasure. This is one aspect of the truth of the spiritual universe as +Edwards sees it. He is not a sentimentalist; he proclaims the truth as he +finds it. As far as Edwards himself is concerned, there is nothing in the +whole sermon, or in any of his "imprecatory" sermons, so called, half as +revolting as Dante's attitude towards sinners in hell. Take, for instance, +the case of Filippo Argenti in the Lake of Mud (_Inferno_, Canto viii.): +"'Master, I should much like to see him ducked in this broth before we +depart from the lake.' And he to me, 'Ere the shore allows thee to see it +thou shalt be satisfied; it will be fitting that thou enjoy such a +desire.' After this a little I saw such rending of him by the muddy folk +that I still praise God therefor, and thank Him for it. All cried, 'At +Filippo Argenti!' and the raging Florentine spirit turned upon himself +with his teeth." + +89. =The God that holds you ... drop down into hell.= This is probably the +best remembered paragraph in this all too well remembered sermon. +Comparison with the original manuscript shows some interesting variants +from the printed text, and at the same time gives evidence of the +deliberateness with which the sentences were wrought out with reference to +their calculated effect. For both reasons the passage is here reproduced +as written. + +"You are over the pit of hell in Gods hand very much as one holds a spider +or some loathsome Insect over the fire & 'tis nothing but for God to let +you go & you fall in." (Here follow four undecipherable lines, which +apparently, however, do not belong in this connection. The passage then +continues on the next page of the Ms.) "& this G. that thus holds you in +his hand is very angry with you & dreadfully provoked. ____ his wrath +burns like fire. ____ you are lothsome and hatefull in his eyes & and +worthy to be burnt--he looks upon you as worthy of nothing else but to be +cast into the fire you are ten thous. times more loathsome in his eyes +than the most noisome insect in the eyes of us men ____ & you have +offended him a thous. times so much as ever an obstinate rebel did his +prince. ____ & yet you are in his hands & tis nothing at all but his mere +pleasure that he keeps you from falling into hell every moment ____ there +is no other reason to be given why you did not go to hell last night why +you did not wake up in hell after you had closed your eyes to sleep & +there is no other reason to be given why you have [not] drop'd since you +rose in the morning ____ yea since you sit on here in the house of G. +Provoking his pure Eyes by your sinfull wicked manner of attending his +Holy worship ____ Yea there is nothing else to be given as the Reason why +you don't this very moment drop down into hell." + +Between the sentences here separated by longer spaces, lines curving from +the lower part of the preceding to the upper part of the following are +drawn, indicating possibly rhetorical pauses in the delivery and +suggesting to the modern reader a succession of waves, wave on wave of +horror, each more overwhelming than the one that went before. + +The above passage is contained in the manuscript under division I. of the +"Application," division II. beginning, "And consider here more +particularly" (p. 89). The four divisions thereafter following correspond +roughly to those in the printed edition, but are mere headings, and differ +from the six divisions first sketched. Inserted in the manuscript is a +loose sheet containing in Edwards's handwriting a careful outline of the +whole sermon, such as he might have made when preparing the sermon for the +press or used as notes for preaching. The manuscript of the entire sermon +is short, but twenty-two pages of writing and one blank leaf. + + +A STRONG ROD BROKEN + +98. =God's Awful Judgment.= The manuscript of this sermon is dated, "On +occasion of the death of Col. Stoddard June 1748." It consists of +fifty-two pages of the usual size of Edwards's manuscript sermons, but +with the unusual feature of being written in double columns. The paper +used was partly that of letters addressed to Edwards, the writing being in +places across the address, and the stamp marks being removed; +partly--about twenty pages--pieces of fine, soft paper, deep cut around +the upper edges, believed to be scraps of the paper used by Mrs. Edwards +and her daughters in making fans. The sermon is evidently written at high +pressure, with few corrections and fairly fully. The title-page of the +first edition reads as follows: "A Strong Rod broken and withered. A +Sermon Preached in Northampton, in the Lord's Day, June 26. 1748 On the +Death of The Honourable John Stoddard, Esq. Often a Member of his +Majesty's Council, For many Years Chief Justice of the Court of Common +Pleas for the County of Hampshire, Judge of the Probate of Wills, and +Chief Colonel of the Regiment, &c. Who died in Boston June 19. 1748. in +the 67th Year of his Age. By Jonathan Edwards A.M. Pastor of the first +Church in Northampton. Dan. iv. 35--He doth according to his Will in the +Army of Heaven, and among the inhabitants of the Earth; and none can stay +his Hand, or say unto Him, What dost thou? Boston Printed by Rogers and +Fowle for J. Edwards in Cornhill 1748." + +Colonel Stoddard was the eighth child and fourth son of the Rev. Solomon +Stoddard, and therefore Edwards's uncle on his mother's side. He was a man +of great prominence in all the leading affairs of the town, the county, +and the colony. "His life," says Trumbull (_History of Northampton_, Vol. +II, p. 172), "was the connecting link between the two series of great +leaders who controlled the affairs of Western Massachusetts for nearly a +century and three-quarters. His predecessors were John Pynchon of +Springfield and Samuel Partridge of Hatfield; following him came Joseph +Hawley and Caleb Strong of Northampton, and these five men were the +leaders in the Colony, the Province and the State." He was a stalwart +upholder of royalty and the royal prerogative, and for this reason had +many opponents; but the general esteem in which he was held is evidenced +by his many offices and by the fact that he was seventeen times reelected +the representative of the county to the General Court. He was a valued +friend of Governor Shirley, in connection with whom there is a +characteristic story of him. It is that he once called and asked to see +the Governor when the latter had a party dining with him, but declined the +servant's invitation to come in. The company were surprised and shocked at +what they regarded as an act of discourtesy to the chief magistrate. "What +is the gentleman's name?" asked the Governor. "I think," replied the +servant, "he told me his name was Stoddard." "Is it?" said the Governor. +"Excuse me, gentlemen, if it is Col. Stoddard, I must go to him." (From +_Dwight's Travels_, Vol. I, p. 332, quoted by Trumbull, _op. cit._ p. +173.) His death removed one of Edwards's strongest supporters and probably +contributed to the tragic issue of the great controversy in which the +preacher was now engaged. In this connection it is interesting to find +that Colonel Stoddard in 1736 helped to lay out the township of +Stockbridge and that he had much to do toward establishing the mission to +the Indians there, to the conduct of which Edwards was called after his +dismissal from Northampton. Edwards's sermon is an eulogy, but there is +every reason to suppose that it gives on the whole a just impression of +Stoddard's character, services, and attainments. On him, see further +Trumbull, _op. cit._ Vol. II, Chap. xiii. + +116. =Present war.= King George's French and Indian War (1744-1748-9). +Colonel Stoddard, as commander of the Hampshire forces, directed the +military operations in that part of the country until his death. Major +Israel Williams of Hatfield, who later succeeded to the command, writing +under date of June 25, 1748, to Secretary Willard, says: "We are now like +sheep without a shepherd.... God has been pleased to take him (who was in +a great measure our wisdom and strength and glory) from us at a time when +we could least spare him." (Trumbull, _op. cit._ Vol. II, p. 158.) + + +FAREWELL SERMON + +118. =A Farewell Sermon.= "A Farewel-Sermon Preached at the first Precinct +in Northampton, After the People's publick Rejection of their Minister, +and renouncing their Relation to Him as Pastor of the Church there, On +June 22. 1750 Occasion'd by Difference of Sentiments, concerning the +requisite Qualifications of Members of the Church, in compleat Standing. +By Jonathan Edwards, A.M. Acts xx. 18. Ye know, from the first day that I +came into Asia, after what Manner I have been with you, at all Seasons. +ver. 20. And how I kept back nothing that was profitable unto you, but +have showed you, and have taught you publickly, and from House to House. +ver. 26, 27. Wherefore I take you to Record this Day, that I am pure from +the Blood of all Men: For I have not shunned to declare unto you all the +Counsel of God. Gal. iv. 15, 16. Where is then the Blessedness ye spake +of? For I bear you Record, that if it had been possible, ye would have +plucked out your own Eyes, and have given them to me. Am I then become +your Enemy, because I tell you the Truth? Boston Printed and sold by S. +Kneeland over against the Prison in Queen-Street. 1751."--Title-page of +the first edition. + +The preface to this sermon is a document so important for the +understanding of it, that it is here, as is usual also in other editions, +printed in full. + +_Preface._ It is not unlikely, that some of the readers of the following +sermon may be inquisitive concerning the circumstances of the difference +between me and the people of Northampton, that issued in that separation +between me and them, which occasioned the preaching of this farewell +sermon. There is, by no means, room here for a full account of that +matter: but yet it seems to be proper, and even necessary, here to correct +some gross misrepresentations, which have been abundantly, and ('tis to be +feared) by some affectedly and industriously made, of that difference: +such as, that I insisted on persons being assured of their being in a +state of salvation, in order to my admitting them into the church; that I +required a particular relation of the method and order of a person's +inward experience, and of the time and manner of his conversion, as the +test of his fitness for Christian communion; yea, that I have undertaken +to set up a pure church, and to make an exact and certain distinction +between saints and hypocrites, by a pretended infallible discerning [of] +the state of men's souls; that in these things I had fallen in with those +wild people, who have lately appeared in New England, called Separatists; +and that I myself was become a grand Separatist; and that I arrogated all +the power of judging of the qualifications of candidates for communion +wholly to myself, and insisted on acting by my sole authority, in the +admission of members into the church, &c. + +In opposition to these slanderous representations, I shall at present only +give my reader an account of some things which I laid before the council, +that separated between me and my people, in order to their having a just +and full view of my principles relating to the affair in controversy. + +Long before the sitting of the council, my people had sent to the Reverend +Mr. Clark of Salem village, desiring him to write in opposition to my +principles. Which gave me occasion to write to Mr. Clark, that he might +have true information what my principles were. And in the time of the +sitting of the council, I did, for their information, make a public +declaration of my principles before them and the church, in the +meeting-house, of the same import with that in my letter to Mr. Clark, and +very much in the same words: and then, afterwards, sent in to the council +in writing, an extract of that letter, containing the information I had +given to Mr. Clark, in the very words of my letter to him, that the +council might read and consider it at their leisure, and have a more +certain and satisfactory knowledge what my principles were. The extract +which I sent in to them was in the following words: + + "I am often and I don't know but pretty generally, in the country, + represented as of a new and odd opinion with respect to the terms of + Christian communion, and as being for introducing a peculiar way of + my own. Whereas I don't perceive that I differ at all from the scheme + of Dr. Watts in his book entitled, _The Rational Foundation of a + Christian Church, and the Terms of Christian Communion_; which, he + says, is the common sentiment of all reformed churches. I had not + seen this book of Dr. Watts' when I published what I have written on + the subject. But yet I think my sentiments, as I have expressed them, + are as exactly agreeable to what he lays down, as if I had been his + pupil. Nor do I at all go beyond what Dr. Doddridge plainly shows to + be his sentiments, in his _Rise and Progress of Religion_, and his + _Sermons on Regeneration_, and his Paraphrase and Notes on the New + Testament. Nor indeed, sir, when I consider the sentiments you have + expressed in your letters to Major Pomroy and Mr. Billing, can I + perceive but that they come exactly to the same thing that I + maintain. You suppose the sacraments are not converting ordinances: + but that, 'as seals of the covenant, they presuppose conversion, + especially in the adult; and that it is visible saintship, or, in + other words, a credible profession of faith and repentance, a solemn + consent to the gospel covenant, joined with a good conversation, and + competent measure of Christian knowledge, is what gives a gospel + right to all sacred ordinances: but that it is necessary to those + that come to these ordinances, and in those that profess a consent to + the gospel covenant, that they be sincere in their profession,' or at + least should think themselves so.--The great thing which I have + scrupled in the established method of this church's proceeding, and + which I dare no longer go on in, is their publicly assenting to the + form of words rehearsed on occasion of their admission to the + communion, without pretending thereby to mean any such thing as any + hearty consent to the terms of the gospel covenant, or to mean any + such faith or repentance as belong to the covenant of grace, and are + the grand conditions of that covenant: it being, at the same time + that the words are used, their known and established principle which + they openly profess and proceed upon, that men may and ought to use + these words and mean no such thing, but something else of a nature + far inferior; which I think they have no distinct, determinate notion + of; but something consistent with their knowing that they do not + choose God as their chief good, but love the world more than him, and + that they do not give themselves up entirely to God, but make + reserves; and in short, knowing that they do not heartily consent to + the gospel covenant, but live still under the reigning power of the + love of the world, and enmity to God and Christ. So that the words of + their public profession, according to their openly established use, + cease to be of the nature of any profession of gospel faith and + repentance, or any proper compliance with the covenant: for 'tis + their profession, that the words, as used, mean no such thing. The + words used under these circumstances, do at least fail of being a + _credible_ profession of these things. I can conceive of no such + virtue in a certain set of words, that it is proper, merely on the + making of these sounds, to admit persons to Christian sacraments, + without any regard to any pretended meaning of these sounds: nor can + I think that any institution of Christ has established any such terms + of admission into the Christian church. It does not belong to the + controversy between me and my people, how particular or large the + profession should be that is required. I should not choose to be + confined to exact limits as to that matter; but rather than contend, + I should content myself with a few words, briefly expressing the + cardinal virtues or acts implied in a hearty compliance with the + covenant, made (as should appear by inquiry into the person's + doctrinal knowledge) understandingly; if there were an external + conversation agreeable thereto: yea, I should think, that such a + person, solemnly making such a profession, had a right to be received + as the object of a public charity, however he himself might scruple + his own conversion, on account of his not remembering the time, not + knowing the method of his conversion, or finding so much remaining + sin, &c. And (if his own scruples did not hinder his coming to the + Lord's table) I should think the minister or church had no right to + debar such a professor, though he should say he did not think himself + converted; for I call that a profession of godliness, which is a + profession of the great things wherein godliness consists, and not a + profession of his own opinion of his good estate." + + Northampton, May 7, 1750. + + + Thus far my Letter to Mr. Clark. + +The council having heard that I had made certain draughts of the covenant, +or forms of a public profession of religion which I stood ready to accept +of from the candidates for church communion, they, for their further +information, sent for them. Accordingly I sent them four distinct draughts +or forms, which I had drawn up about a twelvemonth before, as what I stood +ready to accept of (any one of them) rather than contend and break with my +people. + +The two shortest of these forms are here inserted for the satisfaction of +the reader. They are as follows. + + "I hope I do truly find a heart to give up myself wholly to God, + according to the tenor of that covenant of grace which was sealed in + my baptism; and to walk in a way of that obedience to all the + commandments of God, which the covenant of grace requires, as long as + I live." Another, + + "I hope I truly find in my heart a willingness to comply with all the + commandments of God, which require me to give up myself wholly to + him, and to serve him with my body and my spirit. And do accordingly + now promise to walk in a way of obedience to all the commandments of + God, as long as I live." + +Such kind of professions as these I stood ready to accept, rather than +contend and break with my people. Not but that I think it much more +convenient, that ordinarily the public profession of religion that is made +by Christians should be much fuller and more particular; and that (as I +hinted in my letter to Mr. Clark) I should not choose to be tied up to any +certain form of words, but to have liberty to vary the expressions of a +public profession the more exactly to suit the sentiments and experience +of the professor, that it might be a more just and free expression of what +each one finds in his heart. + +And moreover it must be noted, that I ever insisted on it, that it +belonged to me as a pastor, before a profession was accepted, to have full +liberty to instruct the candidate in the meaning of the terms of it, and +in the nature of the things proposed to be professed; and to inquire into +his doctrinal understanding of these things, according to my best +discretion; and to caution the person, as I should think needful, against +rashness in making such a profession, or doing it mainly for the credit of +himself or his family, or from any secular views whatsoever, and to put +him on serious self-examination, and searching his own heart, and prayer +to God to search and enlighten him that he may not be hypocritical and +deceived in the profession he makes; withal pointing forth to him the +many ways in which professors are liable to be deceived. + +Nor do I think it improper for a minister in such a case, to inquire and +know of the candidate what can be remembered of the circumstances of his +Christian experience; as this may tend much to illustrate his profession +and give a minister great advantage for proper instructions: though a +particular knowledge and remembrance of the time and method of the first +conversion to God is not to be made the test of a person's sincerity, nor +insisted on as necessary in order to his being received into full charity. +Not that I think it at all improper or unprofitable, that in some special +cases a declaration of the particular circumstances of a person's first +awakening and the manner of his convictions, illuminations and comforts, +should be publicly exhibited before the whole congregation, on occasion of +his admission into the church; though this be not demanded as necessary to +admission. I ever declared against insisting on a relation of experience, +in this sense (viz., a relation of the particular time and steps of the +operation of the Spirit in first conversion), as the term of communion: +yet, if by a relation of experiences, he meant a declaration of experience +of the great things _wrought_, wherein true grace and the essential acts +and habits of holiness consist; in this sense, I think an account of a +person's experiences necessary in order to his admission into full +communion in the church. But that in whatever inquiries are made, and +whatever accounts are given, neither minister nor church are to set up +themselves as searchers of hearts, but are to accept the serious, solemn +profession of the well instructed professor, of a good life, as best able +to determine what he finds in his own heart. + +These things may serve in some measure to set right those of my readers +who have been misled in their apprehensions of the state of the +controversy between me and my people, by the forementioned +misrepresentations. + + JONATHAN EDWARDS. + +135. =But in all probability this will never be again.= It is sometimes +asserted that Edwards never again occupied the pulpit in Northampton. This +is not true. He preached, in fact, twelve Sundays, though, to be sure, not +consecutively and only when other supplies could not be secured, before +his removal to Stockbridge. There is perhaps more reason for the statement +of Dr. Hopkins, quoted by Dwight (_op. cit._ p. 418), that the town at +last--it is thought in November, 1750--voted that he should preach no +longer. But the records of town and precinct are alike silent on this +matter, the only vote bearing on it being one passed by the precinct in +November, "to pay Mr. Edwards L10 old tenor per Sabbath for the time he +preached here since he was dismissed." Trumbull, who has established this +fact (_History of Northampton_, Vol. II, p. 227), says that the last +sermon by Edwards in Northampton was in the afternoon of October 13, 1751, +from the text Heb. xi. 16. But even this is doubtful; for among the +manuscripts in New Haven, Professor Dexter discovered a sermon on 2 Cor. +iv. 6 marked as preached in Northampton, May 1755, and in a book of plans +of sermons at least three notes of texts and doctrines of the same period +marked as designed for Northampton. (F. B. Dexter, _The Manuscripts of +Jonathan Edwards_, p. 8.) + +145. =By which I became so obnoxious.= The excitement of the Great +Awakening was followed by a period of laxity. In 1744 Edwards was informed +that a number of the young people of his congregation, of both sexes, were +reading immoral books, which fostered lascivious and obscene conversation. +To check the evil, he preached a sermon, of the frankness of which we may +judge from the published sermon on "Joseph's Temptation," from Heb. xii. +15, 16, and after the service communicated to the brethren of the church +the evidence in his possession with a view to further action. A committee +of inquiry was appointed to assist the pastor in examining into the affair +at a meeting at his house. Edwards then read the names of the young people +to be summoned as witnesses or as accused, but without discriminating +between the two classes. When the names were thus published, it was found +that most of the leading families of the town were implicated. "The town +was suddenly all on a blaze." Many of the heads of families refused to +proceed with the investigation; many of the young people summoned to the +meeting refused to come, and those who did come acted with insolence. +Edwards never thereafter succeeded in reestablishing his authority. For +years not a single candidate appeared for admission to the church. See +Hopkins, _Life of Edwards_ (1765), pp. 53 ff. Dwight, _op. cit._ pp. 299 +f., copies Hopkins's account almost verbatim, but without acknowledgment. + +146. =I have ... meet before him.= The company keeping and worldly +amusements of the young people were an old grievance with Edwards. Writing +of the period before the revival of 1734-1735, he says, "It was their +manner very frequently to get together in conventions of both sexes, for +mirth and jollity, which they called frolicks; and they would often spend +the greater part of the night in them, without any regard to order in the +families they belong to." How the young people amused themselves in these +"conventions," we can only conjecture; it is certain that some, at least, +of the parents saw no harm in them. But Edwards's idea of family +government was very different. "He allowed not his children to be from +home after nine o'clock at night, when they went abroad to see their +friends and companions. Neither were they allowed to sit up much after +that time, in his own house, when any came to make them a visit. If any +gentleman desired acquaintance with his daughters, after handsomely +introducing himself, by properly consulting the parents, he was allowed +all proper opportunity for it: a room and fire, if needed; but must not +intrude on the proper hours of rest and sleep, or the religion and order +of the family." (Hopkins, _op. cit._ p. 44.) We have reason to think that +some of the "other liberties commonly taken by young people in the land" +were calculated to favor anything rather than refinement and +spirituality. + +149. =A contentious spirit.= History in a general way corroborates the +following testimony of Edwards concerning the contentious spirit in the +people of Northampton: "There were some mighty contests and controversies +among them in Mr. Stoddard's day, which were managed with great heat and +violence; some great quarrels in the church, wherein Mr. Stoddard, great +as his authority was, knew not what to do with them. In one ecclesiastical +controversy in Mr. Stoddard's day, wherein the church was divided into two +parties, the heat of spirit was raised to such a degree, that it came to +hard blows. A member of one party met the head of the opposite party and +assaulted him and beat him unmercifully. There has been for forty or fifty +years a sort of settled division of the people into two parties, somewhat +like the Court and Country party in England (if I may compare small things +with great). There have been some of the chief men in the town, of chief +authority and wealth, that have been great proprietors of their lands, who +have had one party with them. And the other party, which has commonly been +the greatest, have been of those who have been jealous of them, apt to +envy them, and afraid of their having too much power and influence in town +and church. This has been a foundation of innumerable contentions among +the people, from time to time, which have been exceedingly grievous to me, +and by which doubtless God has been dreadfully provoked, and his Spirit +grieved and quenched, and much confusion and many evil works have been +introduced." Letter of July 1, 1751 to Rev. Thomas Gillespie. Cf. +Trumbull, _History of Northampton_, Vol. II, p. 36. + + + + +Footnotes: + +[1] See J. A. Stoughton, _Windsor Farmes_, p. 39 and p. 69 n. Students of +heredity may perhaps here find a clew to the character of Edwards's +brilliant, wayward grandson, Aaron Burr. + +[2] See H. N. Gardiner, _The Early Idealism of Edwards_ in Jonathan +Edwards: a Retrospect, pp. 115-160: Boston, 1901. Cf. J. H. MacCracken, +_The Sources of Jonathan Edwards's Idealism_, Philos. Rev., xi. 26 ff. +(Jan. 1902). + +[3] That to the church at Bolton, Conn. But for some reason, not now +apparent, he was never installed there. See S. Simpson, _Jonathan +Edwards--a Historical Review_, Hartford Seminary Record. xiv. 11 +(November, 1903). + +[4] First printed by Dwight, _Life of President Edwards_, p. 114, and +frequently reproduced. It has been compared to Dante's description of +Beatrice, which in pure lyric quality it certainly equals, though it lacks +the latter's sensuous coloring and imaginative idealization. The +comparison is made by A. V. G. Allen, _The Place of Edwards in History_, +in Jonathan Edwards: a Retrospect, p. 7; the contrast is pointed out by +John De Witt, Stockbridge (1903), Oration, p. 45 (pub. by the Berkshire +Conference). + +[5] Solomon Clark, _Historical Catalogue of the Northampton First Church_, +pp. 40-67 (Northampton, 1891), prints the list in full. + +[6] See note, p. 179. + +[7] It is impossible here to go into the history of this famous +controversy. Something concerning it will be found in the notes, pp. 172 +ff.; Dwight, _op. cit._, pp. 298-448, prints the documents from Edwards's +Journal in full; the records of the church are silent. It should be +stated, perhaps, in fairness to the Northampton people, that the pastoral +relation was not then, as is sometimes supposed, regarded as indissoluble; +six clergymen were "dismissed" from neighboring churches between 1721 and +1755. Moreover, Edwards, eminent as he undoubtedly was as a preacher, was +to them only the parish minister; his great fame as a theologian was +established later. Cf. Trumbull, _History of Northampton_, II, 225. It is +also not unreasonable to suppose that the spiritual capacities of the +people had been overstimulated. The later repentance of Joseph Hawley (see +Dwight, _op. cit._, p. 421), Edwards's cousin, who had taken a leading +part in the movement against him, concerns only the spirit of the +opposition; it does not seriously question the wisdom, under the +circumstances, of the separation. + +[8] Aaron Burr, the Vice-President of the United States, who killed +Alexander Hamilton in a duel, was their son. + +[9] See, e.g., the incident recorded by Dwight, _op. cit._, p. 133, where +the rapture lasts for about an hour, accompanied for the greater part of +the time "with tears and weeping aloud." + +[10] See F. B. Dexter, _The Manuscripts of Jonathan Edwards_, p. 7. +(Reprinted from the Proceedings of the Mass. Hist. Soc., March, 1901.) + +[11] As, e.g., in the great ethical sermon on the Sin of Theft and of +Injustice from the text, "Thou shalt not steal." Works, Worcester reprint, +IV, 601. + +[12] Examples of this are found in the manuscript sermons on John i. 47 +and John i. 41, 42, which are here taken as typical. + +[13] Samuel Hopkins, _Life of Edwards_, p. 48. + +[14] As illustrating the expansion in the printed sermon as compared with +the manuscript prepared for preaching, see note p. 157. + +[15] The next neighbor town. + +[16] "If I am in danger of going to hell, I should be glad to know as much +as possibly I can of the dreadfulness of it. If I am very prone to neglect +due care to avoid it, he does me the best kindness who does most to +represent to me the truth of the case, that sets forth my misery and +danger in the liveliest manner."--Sermon on The Distinguishing Marks of a +Work of the Spirit of God. + +[17] As Professor A. V. G. Allen informs the editor in a letter, Jan. 23, +1904. + + + + +Transcriber's Notes: + +Passages in italics are indicated by _italics_. + +Passages in bold are indicated by =bold=. + +The original text includes several intentional blank spaces. These are +represented by ____ in this text version. + +The misprint "dont" has been corrected to "don't" (page 169). + + + + + + +End of the Project Gutenberg EBook of Selected Sermons of Jonathan Edwards, by +Jonathan Edwards + +*** END OF THIS PROJECT GUTENBERG EBOOK SELECTED SERMONS OF JONATHAN *** + +***** This file should be named 34632.txt or 34632.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/4/6/3/34632/ + +Produced by The Online Distributed Proofreading Team at +http://www.pgdp.net (This book was produced from scanned +images of public domain material from the Google Print +project.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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