SERMONS
BY
JONATHAN EDWARDS
.
To avoid broken links, due to file length, please wait for the
page to
load completely
before selecting ANY link below.Thanks.
Table of
Contents
Sinners in the Hands of an Angry GodThe Excellency of
Christ
Many Mansions
The Future Punishment of the Wicked Unavoidable and
Intolerable
The Justice Of God In The Damnation Of Sinners
Wicked Men Useful In Their Destruction Only
The Vain Self-Flatteries of the Sinner
Safety, Fulness, and Sweet Refreshment in Christ
Pressing Into The Kingdom Of God
God's Sovereignty in the Salvation of Men
The Manner in Which the Salvation of the Soul is to be
Sought
Pardon For The Greatest Sinners
Hypocrites Deficient in the Duty of Prayer
Christ's Agony
Absent from the Body
A Divine and Supernatural Light
The Importance and Advantage of a Thorough Knowledge of Divine
Truth
God Glorified In Man's Dependence
.
.
.
Back to Top
Sinners in the Hands of an Angry God
Enfield, Connecticut
July 8, 1741
--Their foot shall
slide in due time.--Deuteronomy 32:35
In this verse is threatened the
vengeance of God on the wicked unbelieving Israelites, who were God's visible
people, and who lived under the means of grace; but who, notwithstanding all
God's wonderful works towards them, remained (as vers 28.) void of counsel,
having no understanding in them. Under all the cultivations of heaven, they
brought forth bitter and poisonous fruit; as in the two verses next preceding
the text. -- The expression 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 to which these wicked Israelites were exposed.
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 coming upon them, being represented by their foot sliding. The same
is expressed, Psalm 72:18. "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 cannot 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 Psalm 73:18,19. "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 do not 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
foor shall slide. Then they shall be left to fall, as they are inclined by their
own weight. God will not hold them up in these slippery places any longer, but
will let them go; and then, at that very instant, they shall fall into
destruction; as he that stands on such slippery declining ground, on the edge of
a pit, he cannot 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 cannot 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, who has found means to fortify himself, and has made himself
strong by the numbers of his followers. But it is not so with God. There is no
fortress that is any defence from 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 it is
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 13:7. The sword of divine justice is every
moment brandished over their heads, and it is 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 do not 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 3:18. "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 8:23. "Ye are from beneath:" And thither he is bound; it is the place that
justice, and God's word, and the sentence of his unchangeable law assign to
him.
4. 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 do not
go down to hell at each moment, is not because God, in whose power they are, is
not then very angry with them; as he is with many miserable creatures now
tormented in hell, who 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, who it may be are at
ease, than he is with many of those who are now in the flames of hell.
So
that it is not because God is unmindful of their wickedness, and does not resent
it, that he does not let loose his hand and cut them off. God is not altogether
such an one as themselves, though they may imagine him to be so. The wrath of
God bums against them, their damnation does not slumber; the pit is prepared,
the fire is made ready, the fumace 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 its 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 11:12. 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 hearts of damned
souls, and would beget the same torments as they do in them. The souls of the
wicked are in scripture compared to the troubled sea, Isa. 57:20. 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, but no
further;" but if God should withdraw that restraining power, it would soon carry
all before 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
immoderate and boundless in its fury; and while wicked me live here, it is like
fire pent up by God's restraints, whereas 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 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. It is no security to a natural
man, that he is now in health, and that he does not 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 this is no evidence, that a man is
not on the very brink of eternity, and that the next step will not 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 will not bear their weight, and these places are not
seen. The arrows of death fly unseen at noon-day; the sharpest sight cannot
discem them. God has so many different unsearchable ways of taking wicked men
out of the world and sending them 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 universally and absolutely subject to his power and determination,
that it does not depend at all the 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, do not secure them a
moment. To this, divine providence and universal experience do also bear
testimony. 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. 2:16.
"How dieth the wise man? even as the fool."
9. All wicked men's pains and
contrivande which they use to escape hell, while they continue to reject Christ,
and so remain wicked men, do not secure them 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 will not fail. They hear
indeed that there are but few saved, and that the greater 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 does not intend to come to
that place of torment; he says within himself, that he intends to take effectual
care, and to order matters so for himself as not to fail.
But the foolish
children of men miserably delude themselves in their own schemes, and in
confidence in their own strength and wisdom; they trust to nothing but a shadow.
The greater part of those who 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 who are now alive: it was not because they did
not lay out matters as well for themselves to secure their own escape. If we
could speak with them, and inquire of them, one by one, whether they expected,
when alive, and when they used to hear about hell, ever to be the subjects of
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. Oh, 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 who are not the children of the covenant, who do not
believe in any of the promises, 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, it is 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 them 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 of this awful subject may be for
awakening 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 take 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; it is 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 do not 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 for 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 does not willingly shine upon you to give you light to serve
sin and Satan; the earth does not willingly yield her increase to satisfy your
lusts; nor is it willingly a stage for your wickedness to be acted upon; the air
does not 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 do not
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. It is true, that judgment against your evil works 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 constantly 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 flood-gate, 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 all you that never passed
under a great change of heart, by the mighty power of the Spirit of God upon
your souls; all you that were never bom again, and made new creatures, and
raised from being dead in sin, to a state of new, and before altogether
unexperienced light and life, are in the hands of an angry God. 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, it is 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 on which they depended 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 more
abominable in his eyes, than the most hateful 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. It is to be 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 have not 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 do not this very moment drop down into
hell.
O sinner! Consider the fearful danger you are in: it is a great
fumace 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,
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, who have the possessions and lives of
their subjects wholly in their power, to be disposed of at their mere will.
Prov. 20:2. "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 12:4,5. "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. It is the
fierceness of his wrath that you are exposed to. We often read of the fury of
God; as in Isa. 59:18. "According to their deeds, accordingly he will repay fury
to his adversaries." So Isa. 66:15. "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 in many other places. So, Rev. 19:15, 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 it is "the fierceness
and wrath of God." The fury of God! the fierceness of Jehovah! Oh, how dreadful
that must be! Who can utter or conceive what such expressions carry in them! But
it is also "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
worms that shall suffer it! Whose hands can be strong? And whose heart can
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 to be so fastly 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 shall not suffer beyond what strict justice requires.
Nothing shall be withheld, because it is so hard for you to bear. Ezek. 8:18.
"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 I will 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 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 to be
filled full of wrath. God will be so far from pitying you when you cry to him,
that it is said he will only "laugh and mock," Prov. 1:25,26,&c.
How
awful are those words, Isa. 63:3, which are the words of the great God. "I will
tread them in mine anger, and will trample them in my fury, and their blood
shall be sprinkled upon my garments, and I will stain all my raiment." It is
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 favour, that
instead of that, he will only tread you under foot. And though he will know that
you cannot bear the weight of omnipotence treading upon you, yet he will not
regard that, but he will crush you under his feet without mercy; he will 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 would provoke them.
Nebuchadnezzar, that mighty and haughty monarch of the Chaldean empire, was
willing to show his wrath when enraged with Shadrach, Meshach, and Abednego; and
accordingly gave orders 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. 9:22. "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, even to show how terrible the 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. 33:12-14. "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. 66:23,24. "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 for ever, 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
the danger of this great wrath and infinite misery! But this is the dismal case
of every soul in this congregation that has not been bom 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 would it 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, even 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, quiet and secure, should be
there before tomorrow 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 does not 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. It is doubtless the case of some whom 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 opportunity such as you
now enjoy!
And now you have an extraordinary opportunity, a day wherein
Christ has thrown the door of mercy wide open, and stands in 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 lately in the same miserable condition that
you are in, are now in a happy state, with their hearts filled with love to him
who 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 one
moment in such a condition? Are not your souls as precious as the souls of the
people at Suffield, where they are flocking from day to day to
Christ?
Are there not many here who have lived long in the world, and 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. Do you not see
how generaity 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 awake thoroughly out of sleep. You cannot bear the fierceness
and wrath of the infinite God. -- And you, young men, and young women, will you
neglect this precious season which 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 with those persons who spent all the precious days of youth in sin,
and are now come to such a dreadful pass in blindness and hardness. -- And you,
children, who are unconverted, do not you know that you are going down to hell,
to bear the dreadful wrath of that God, who 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, a day of such
great favour 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
greater 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 the great out-pouring 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 which brings 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 a 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 you be consumed."
.
.
.
Back to Top
Introductory remark by the Transcriber
When this sermon
was preached, the average listener had a considerably greater attention span
than his modern counterpart. The reader may therefore be daunted by the length
of the sermon. I had considered abridging it, but finally decided not
to.
Some readers will also complain that it gets off to a slow start.
This is standard for an extended speech in any context. An experienced speaker
intending to speak at length will give his audience a minute or so to settle
down into listening mode before he says anything essential, anything that they
must hear if they are not to miss the whole point of the speech. And those who
stick with him will find that the pace does pick up after the first
page.
The Excellency of
Christ
And one of the elders saith unto me, Weep not: behold, the Lion
of the tribe of Judah, the Root of David, hath prevailed to open the book, and
to loose the seven seals thereof. And I beheld, and, lo, in the midst of the
throne, and of the four beasts, and in the midst of the elders, stood a Lamb as
it had been slain.-- Rev. 5:5-6
Introduction
The visions and
revelations the apostle John had of the future events of God's providence, are
here introduced with a vision of the book of God's decrees, by which those
events were fore-ordained. This is represented (Revelation 5:1) as a book in the
right hand of him who sat on the throne, "written within and on the back side,
and sealed with seven seals." Books, in the form in which they were wont of old
to be made, were broad leaves of parchment or paper, or something of that
nature, joined together at one edge, and so rolled up together, and then sealed,
or some way fastened together, to prevent their unfolding and opening. Hence we
read of the roll of a book Jer. 36:2. It seems to have been such a book that
John had a vision of here; and therefore it is said to be "written within and on
the back side," i. e. on the inside pages, and also on one of the outside pages,
namely, that which it was rolled in, in rolling the book up together. And it is
said to be "sealed with seven seals," to signify that what was written in it was
perfectly hidden and secret; or that God's decrees of future events are sealed,
and shut up from all possibility of being discovered by creatures, till God is
pleased to make them known. We find that seven is often used in Scripture as the
number of perfection, to signify the superlative or most perfect degree of
anything, which probably arose from this, that on the seventh day God beheld the
works of creation finished, and rested and rejoiced in them, as being complete
and perfect.
When John saw this book, he tells us, he "saw a strong angel
proclaiming with a loud voice, Who is worthy to open the book, and to loose the
seals thereof? And no man in heaven, nor in earth, neither under the earth, was
able to open the book, neither to look thereon." And that he wept much, because
"no man was found worthy to open and read the book, neither to look thereon."
And then tells us how his tears were dried up, namely, that "one of the elders
said unto him, "Weep not, Behold the Lion of the tribe of Judah hath prevailed"
etc. as in the text. Though no man nor angel, nor any mere creature, was found
either able to loose the seals, or worthy to be admitted to the privilege of
reading the book, yet this was declared, for the comfort of this beloved
disciple, that Christ was found both able and worthy. And we have an account in
the succeeding chapters how he actually did it, opening the seals in order,
first one, and then another, revealing what God had decreed should come to pass
hereafter. And we have an account in this chapter, of his coming and taking the
book out of the right hand of him that sat on the throne, and of the joyful
praises that were sung to him in heaven and earth on that occasion.
Many
things might be observed in the words of the text; but it is to my present
purpose only to take notice of the two distinct appellations here given to
Christ.
1. He is called a Lion. Behold, the Lion of the tribe of Judah.
He seems to be called the Lion of the tribe of Judah, in allusion to what Jacob
said in his blessing of the tribe on his death-bed; who, when he came to bless
Judah, compares him to a lion, Gen. 49:9. "Judah is a lion's whelp; from the
prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an
old lion; who shall rouse him up?" And also to the standard of the camp of Judah
in the wilderness on which was displayed a lion, according to the ancient
tradition of the Jews. It is much on account of the valiant acts of David that
the tribe of Judah, of which David was, is in Jacob's prophetical blessing
compared to a lion; but more especially with an eye to Jesus Christ, who also
was of that tribe, and was descended of David, and is in our text called "the
Root of David"; and therefore Christ is here called "the Lion of the tribe of
Judah."
2. He is called a Lamb. John was told of a Lion that had prevailed to
open the book, and probably expected to see a lion in his vision; but while he
is expecting, behold a Lamb appears to open the book, an exceeding diverse kind
of creature from a lion. A lion is a devourer, one that is wont to make terrible
slaughter of others; and no creature more easily falls a prey to him than a
lamb. And Christ is here represented not only as a Lamb, a creature very liable
to be slain, but a "Lamb as it had been slain," that is, with the marks of its
deadly wounds appearing on it.
That which I would observe from the words,
for the subject of my present discourse, is this, namely --
There is an
admirable conjunction of diverse excellencies in Jesus Christ.
The lion
and the lamb, though very diverse kinds of creatures, yet have each their
peculiar excellencies. The lion excels in strength, and in the majesty of his
appearance and voice: the lamb excels in meekness and patience, besides the
excellent nature of the creature as good for food, and yielding that which is
fit for our clothing and being suitable to be offered in sacrifice to God. But
we see that Christ is in the text compared to both, because the diverse
excellencies of both wonderfully meet in him, -- In handling this subject I
would
First, Show wherein there is an admirable conjunction of diverse
excellencies in Christ.
Second, Show how this admirable conjunction of
excellencies appear in Christ's acts.
Third, make application.
Part
One
First, I would show wherein there is an admirable conjunction of
diverse excellencies in Jesus Christ. which appears in three things:
A)
There is a conjunction of such excellencies in Christ, as, in our manner of
conceiving, are very diverse one from another.
B) There is in him a
conjunction of such really diverse excellencies, as otherwise would have seemed
to us utterly incompatible in the same subject.
C) Such diverse
excellencies are exercised in him towards men that otherwise would have seemed
impossible to be exercised towards the same object.
A) There is a
conjunction of such excellencies in Christ as, in our manner of conceiving, are
very diverse one from another. Such are the various divine perfections and
excellencies that Christ is possessed of. Christ is a divine person, and
therefore has all the attributes of God. The difference between these is chiefly
relative, and in our manner of conceiving them. And those which, in this sense,
are most diverse, meet in the person of Christ. I shall mention two
instances.
1. There do meet in Jesus Christ infinite highness and
infinite condescension.
Christ, as he is God, is infinitely great and
high above all. He is higher than the kings of the earth; for he is King of
kings, and Lord of lords. He is higher than the heavens, and higher than the
highest angels of heaven. So great is he, that all men, all kings and princes,
are as worms of the dust before him; all nations are as the drop of the bucket,
and the light dust of the balance; yea, and angels themselves are as nothing
before him. He is so high, that he is infinitely above any need of us; above our
reach, that we cannot be profitable to him; and above our conceptions, that we
cannot comprehend him. Prov. 30:4 "What is his name, and what is his Son's name,
if thou canst tell?" Our understandings, if we stretch them never so far, cannot
reach up to his divine glory. Job 11:8 "It is high as heaven, what canst thou
do?" Christ is the Creator and great Possessor of heaven and earth. He is
sovereign Lord of all. He rules over the whole universe, and doth whatsoever
pleaseth him. His knowledge is without bound. His wisdom is perfect, and what
none can circumvent. His power is infinite, and none can resist Him. His riches
are immense and inexhaustible. His majesty is infinitely awful.
And yet
he is one of infinite condescension. None are so low or inferior, but Christ's
condescension is sufficient to take a gracious notice of them. He condescends
not only to the angels, humbling himself to behold the things that are done in
heaven, but he also condescends to such poor creatures as men; and that not only
so as to take notice of princes and great men, but of those that are of meanest
rank and degree, "the poor of the world," James 2:5. Such as are commonly
despised by their fellow creatures, Christ does not despise. I Cor. 1:28 "Base
things of the world, and things that are despised, hath God chosen." Christ
condescends to take notice of beggars Luke 16:22 and people of the most despised
nations. In Christ Jesus is neither "Barbarian, Scythian, bond nor free" (Col.
3:11). He that is thus high condescends to take a gracious notice of little
children Matt. 19:14. "Suffer little children to come unto me." Yea, which is
more, his condescension is sufficient to take a gracious notice of the most
unworthy, sinful creatures, those that have no good deservings, and those that
have infinite ill deservings.
Yea, so great is his condescension, that it
is not only sufficient to take some gracious notice of such as these, but
sufficient for every thing that is an act of condescension. His condescension is
great enough to become their friend, to become their companion, to unite their
souls to him in spiritual marriage. It is enough to take their nature upon him,
to become one of them, that he may be one with them. Yea, it is great enough to
abase himself yet lower for them, even to expose himself to shame and spitting;
yea, to yield up himself to an ignominious death for them. And what act of
condescension can be conceived of greater? Yet such an act as this, has his
condescension yielded to, for those that are so low and mean, despicable and
unworthy!
Such a conjunction of infinite highness and low condescension,
in the same person, is admirable. We see, by manifold instances, what a tendency
a high station has in men, to make them to be of a quite contrary disposition.
If one worm be a little exalted above another, by having more dust, or a bigger
dunghill, how much does he make of himself! What a distance does he keep from
those that are below him! And a little condescension is what he expects should
be made much of, and greatly acknowledged. Christ condescends to wash our feet;
but how would great men, (or rather the bigger worms,) account themselves
debased by acts of far less condescension!
2. There meet in Jesus Christ,
infinite justice and infinite grace.
As Christ is a divine person, he is
infinitely holy and just, hating sin, and disposed to execute condign punishment
for sin. He is the Judge of the world, and the infinitely just Judge of it, and
will not at all acquit the wicked, or by any means clear the guilty.
And
yet he is infinitely gracious and merciful. Though his justice be so strict with
respect to all sin, and every breach of the law, yet he has grace sufficient for
every sinner, and even the chief of sinners. And it is not only sufficient for
the most unworthy to show them mercy, and bestow some good upon them, but to
bestow the greatest good; yea, it is sufficient to bestow all good upon them,
and to do all things for them. There is no benefit or blessing that they can
receive, so great but the grace of Christ is sufficient to bestow it on the
greatest sinner that ever lived. And not only so, but so great is his grace,
that nothing is too much as the means of this good. It is sufficient not only to
do great things, but also to suffer in order to do it, and not only to suffer,
but to suffer most extremely even unto death, the most terrible of natural
evils; and not only death, but the most ignominious and tormenting, and every
way the most terrible that men could inflict; yea, and greater sufferings than
men could inflict, who could only torment the body. He had sufferings in his
soul, that were the more immediate fruits of the wrath of God against the sins
of those he undertakes for.
B) There do meet in the person of Christ such
really diverse excellencies, which otherwise would have been thought utterly
incompatible in the same subject; such as are conjoined in no other person
whatever, either divine, human, or angelical; and such as neither men nor angels
would ever have imagined could have met together in the same person, had it not
been seen in the person of Christ. I would give some instances.
1. In the
person of Christ do meet together infinite glory and lowest humility. Infinite
glory, and the virtue of humility, meet in no other person but Christ. They meet
in no created person; for no created person has infinite glory, and they meet in
no other divine person but Christ. For though the divine nature be infinitely
abhorrent to pride, yet humility is not properly predicable of God the Father,
and the Holy Ghost, that exist only in the divine nature; because it is a proper
excellency only of a created nature; for it consists radically in a sense of a
comparative lowness and littleness before God, or the great distance between God
and the subject of this virtue; but it would be a contradiction to suppose any
such thing in God.
But in Jesus Christ, who is both God and man, those
two diverse excellencies are sweetly united. He is a person infinitely exalted
in glory and dignity. Phil. 2:6. "Being in the form of God, he thought it not
robbery to be equal with God." There is equal honor due to him with the Father.
John 5:23. "That all men should honor the Son, even as they honor the Father."
God himself says to him, "thy throne, O God, is for ever and ever," Heb. 1:8.
And there is the same supreme respect and divine worship paid to him by the
angels of heaven, as to God the Father, ver. 6. "Let all the angels of God
worship him."
But however he is thus above all, yet he is lowest of all
in humility. There never was so great an instance of this virtue among either
men or angels, as Jesus. None ever was so sensible of the distance between God
and him, or had a heart so lowly before God, as the man Christ Jesus. Matt.
11:29. What a wonderful spirit of humility appeared in him, when he was here
upon earth, in all his behavior! In his contentment in his mean outward
condition, contentedly living in the family of Joseph the carpenter, and Mary
his mother, for thirty years together, and afterwards choosing outward meanness,
poverty, and contempt, rather than earthly greatness; in his washing his
disciples' feet, and in all his speeches and deportment towards them; in his
cheerfully sustaining the form of a servant through his whole life, and
submitting to such immense humiliation at death!
2. In the person of
Christ do meet together infinite majesty and transcendent meekness. These again
are two qualifications that meet together in no other person but Christ.
Meekness, properly so called, is a virtue proper only to the creature: we
scarcely ever find meekness mentioned as a divine attribute in Scripture; at
least not in the New Testament; for thereby seems to be signified, a calmness
and quietness of spirit, arising from humility in mutable beings that are
naturally liable to be put into a ruffle by the assaults of a tempestuous and
injurious world. But Christ, being both God and man, hath both infinite majesty
and superlative meekness.
Christ was a person of infinite majesty. It is
he that is spoken of, Psalm 45:3. "Gird thy sword upon thy thigh, O most mighty,
with thy glory and thy majesty." It is he that is mighty, that rideth on the
heavens, and his excellency on the sky. It is he that is terrible out of his
holy places; who is mightier than the noise of many waters, yea, than the mighty
waves of the sea: before whom a fire goeth, and burneth up his enemies round
about; at whose presence the earth quakes, and the hills melt; who sitteth on
the circle of the earth, and all the inhabitants thereof are as grasshoppers,
who rebukes the sea, and maketh it dry and drieth up the rivers, whose eyes are
as a flame of fire, from whose presence, and from the glory of whose power, the
wicked shall be punished with everlasting destruction; who is the blessed and
only Potentate, the King of kings, and Lord of lords, who hath heaven for his
throne, and the earth for his footstool, and is the high and lofty One who
inhabits eternity, whose kingdom is an everlasting kingdom, and of whose
dominion there is no end.
And yet he was the most marvellous instance of
meekness, and humble quietness of spirit, that ever was; agreeable to the
prophecies of him, Matthew 21:4f "All this was done, that it might be fulfilled
which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold,
thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of
an ass." And, agreeable to what Christ declares of himself, Matt. 11:29. "I am
meek and lowly in heart." And agreeable to what was manifest in his behavior:
for there never was such an instance seen on earth, of a meek behavior, under
injuries and reproaches, and towards enemies; who, when he was reviled, reviled
not again. He had a wonderful spirit of forgiveness, was ready to forgive his
worst enemies, and prayed for them with fervent and effectual prayers. With what
meekness did he appear in the ring of soldiers that were contemning and mocking
him; he was silent, and opened not his mouth, but went as a lamb to the
slaughter. Thus is Christ a Lion in majesty and a Lamb in meekness.
3.
There meet in the person of Christ the deepest reverence towards God and
equality with God. Christ, when on earth, appeared full of holy reverence
towards the Father. He paid the most reverential worship to him, praying to him
with postures of reverence. Thus we read of his "kneeling down and praying,"
Luke 22:41. This became Christ, as one who had taken on him the human nature,
but at the same time he existed in the divine nature; whereby his person was in
all respects equal to the person of the Father. God the Father hath no attribute
or perfection that the Son hath not, in equal degree, and equal glory. These
things meet in no other person but Jesus Christ.
4. There are conjoined
in the person of Christ infinite worthiness of good, and the greatest patience
under sufferings of evil.
He was perfectly innocent,and deserved no
suffering. He deserved nothing from God by any guilt of his own, and he deserved
no ill from men. Yea, he was not only harmless and undeserving of suffering, but
he was infinitely worthy; worthy of the infinite love of the Father, worthy of
infinite and eternal happiness, and infinitely worthy of all possible esteem,
love, and service from all men.
And yet he was perfectly patient under
the greatest sufferings that ever were endured in this world. Heb. 12:2. "He
endured the cross, despising the shame." He suffered not from his Father for his
faults, but ours; and he suffered from men not for his faults but for those
things on account of which he was infinitely worthy of their love and honor,
which made his patience the more wonderful and the more glorious. 1 Pet. 2:20,
"For what glory is it, if when ye be buffeted for your faults, ye shall take it
patiently, but if when ye do well. and suffer for it, ye take it patiently; this
is acceptable with God. For even hereunto were ye called; because Christ also
suffered for us, leaving us an example, that we should follow his steps: who did
no sin, neither was guile found in his mouth: who when he was reviled, reviled
not again, when he suffered, he threatened not, but committed himself to him
that judgeth righteously: who his own self bare our sins in his own body on the
tree, that we being dead to sin, should live unto righteousness: by whose
stripes ye were healed." There is no such conjunction of innocence, worthiness,
and patience under sufferings, as in the person of Christ.
5. In the
person of Christ are conjoined an exceeding spirit of obedience, with supreme
dominion over heaven and earth.
Christ is the Lord of all things in two
respects: he is so, as God-man and Mediator, and thus his dominion is appointed,
and given him of the Father. Having it by delegation from God, he is as it were
the Father's vicegerent. But he is Lord of all things in another respect,
namely, as he is (by his original nature) God; and so he is by natural right the
Lord of all, and supreme over all as much as the Father. Thus, he has dominion
over the world, not by delegation, but in his own right. He is not an under God,
as the Arians suppose, but to all intents and purposes supreme God.
And
yet in the same person is found the greatest spirit of obedience to the commands
and laws of God that ever was in the universe; which was manifest in his
obedience here in this world. John 14:31 "As the Father gave me commandment,
even so I do."-- John 15:10. "Even as I have kept my Father's commandments, and
abide in his love." The greatness of his obedience appears in its perfection,
and in his obeying commands of such exceeding difficulty. Never any one received
commands from God of such difficulty, and that were so great a trial of
obedience, as Jesus Christ. One of God's commands to him was, that he should
yield himself to those dreadful sufferings that he underwent. See John 10:18.
"No man taketh it from me, but I lay it down of myself." "This commandment
received I of my Father." And Christ was thoroughly obedient to this command of
God. Heb. 5:8. "Though he were a Son, yet he learned obedience by the things
that he suffered." Philip. 2:8. "He humbled himself, and became obedient unto
death, even the death of the cross." Never was there such an instance of
obedience in man or angel as this, though he was at the same time supreme Lord
of both angels and men.
6. In the person of Christ are conjoined absolute
sovereignty and perfect resignation. This is another unparalleled
conjunction.
Christ, as he is God, is the absolute sovereign of the
world, the sovereign disposer of all events. The decrees of God are all his
sovereign decrees; and the work of creation, and all God's works of providence,
are his sovereign works. It is he that worketh all things according to the
counsel of his own will. Col 1:16f. "By him, and through him, and to him, are
all things." John 5:17. "The Father worketh hitherto, and I work." Matt. 8:3. "I
will, be thou clean."
But yet Christ was the most wonderful instance of
resignation that ever appeared in the world. He was absolutely and perfectly
resigned when he had a near and immediate prospect of his terrible sufferings,
and the dreadful cup that he was to drink. The idea and expectation of this made
his soul exceeding sorrowful even unto death, and put him into such an agony,
that his sweat was as it were great drops or clots of blood, falling down to the
ground. But in such circumstances he was wholly resigned to the will of God.
Matt 26:39. "O my Father, if it be possible, let this cup pass from me:
nevertheless, not as I will, but as thou wilt". Verse 42. "O my Father, if this
cup may not pass from me, except I drink it, thy will be done."
7. In
Christ do meet together self-sufficiency, and an entire trust and reliance on
God, which is another conjunction peculiar to the person of Christ.
As he
is a divine person, he is self-sufficient, standing in need of nothing. All
creatures are dependent on him, but he is dependent on none, but is absolutely
independent. His proceeding from the Father, in his eternal generation, argues
no proper dependence on the will of the Father; for that proceeding was natural
and necessary, and not arbitrary.
But yet Christ entirely trusted in God:
-- his enemies say that of him, "He trusted in God that he would deliver him,"
Matt. 27:43. And the apostle testifies, I Pet. 2:23. "That he committed himself
God."
C) Such diverse excellencies are expressed in him towards men, that
otherwise would have seemed impossible to be exercised towards the same object;
as particularly these three, justice, mercy, and truth. The same that are
mentioned in Psalm 85:10. "Mercy and truth are met together, righteousness and
peace have kissed each other."
The strict justice of God, and even his
revenging justice, and that against the sins of men, never was so gloriously
manifested. as in Christ. He manifested an infinite regard to the attribute of
God's justice, in that, when he had a mind to save sinners, he was willing to
undergo such extreme sufferings, rather than that their salvation should be to
the injury of the honor of that attribute. And as he is the Judge of the world,
he doth himself exercise strict justice, he will not clear the guilty, nor at
all acquit the wicked in judgment.
Yet how wonderfully is infinite mercy
towards sinners displayed in him! And what glorious and ineffable grace and love
have been and are exercised by him, towards sinful men! Though he be the just
Judge of a sinful world, yet he is also the Savior of the world. Though he be a
consuming fire to sin, yet he is the light and life of sinners. Rom. 3:25f.
"Whom God hath set forth to be a propitiation, through faith in his blood, to
declare his righteousness for the remission of sins that are past, through the
forbearance of God; to declare, I say, at this time his righteousness, that he
might be just, and the justifier of him which believeth in Jesus."
So the
immutable truth of God, in the threatenings of his law against the sins of men,
was never so manifested as it is in Jesus Christ, for there never was any other
so great a trial of the unalterableness of the truth of God in those
threatenings, as when sin came to be imputed to his own Son. And then in Christ
has been seen already an actual complete accomplishment of those threatenings,
which never has been nor will be seen in any other instance; because the
eternity that will be taken up in fulfilling those threatenings on others, never
will be finished. Christ manifested an infinite regard to this truth of God in
his sufferings. And, in his judging the world, he makes the covenant of works,
that contains those dreadful threatenings, his rule of judgement. He will see to
it, that it is not infringed in the least jot or tittle: he will do nothing
contrary to the threatenings of the law, and their complete fulfilment. And yet
in him we have many great and precious promises, promises of perfect deliverance
from the penalty of the law. And this is the promise that he hath promised us,
even eternal life. And in him are all the promises of God yea, and
Amen.
Part Two
Having thus shown wherein there is an admirable
conjunction of excellencies in Jesus Christ, I now proceed,
Secondly, To
show how this admirable conjunction of excellencies appears in Christ's acts, [
namely:]
A) in his taking of human nature,
B) in his earthly
life,
C) in his sacrificial death,
D) in his exaltation in heaven,
E)
in his final subduing of all evil when he returns in glory.]
A) It
appears in what Christ did in taking on him our nature.
In this act, his
infinite condescension wonderfully appeared, That he who was God should become
man; that the word should be made flesh, and should take on him a nature
infinitely below his original nature! And it appears yet more remarkably in the
low circumstances of his incarnation: he was conceived in the womb of a poor
young woman, whose poverty appeared in this, when she came to offer sacrifices
of her purification, she brought what was allowed of in the law only in case of
poverty, as Luke 2:24. "According to what Is said in the law of the Lord, a pair
of turtle-doves, or two young pigeons." This was allowed only in case the person
was so poor that she was not able to offer a lamb. Lev. 12:8.
And though
his infinite condescension thus appeared in the manner of his incarnation, yet
his divine dignity also appeared in it; for though he was conceived in the womb
of a poor virgin, yet he was conceived there by the power of the Holy Ghost. And
his divine dignity also appeared in the holiness of his conception and birth.
Though he was conceived in the womb of one of the corrupt race of mankind, yet
he was conceived and born without sin; as the angel said to the blessed Virgin,
Luke 1:35. "The Holy Ghost shall come upon thee, and the power of the Highest
shall overshadow thee, therefore also that holy thing which shall be born of
thee, shall be called the Son of God."
His infinite condescension
marvelously appeared in the manner of his birth. He was brought forth in a
stable because there was no room for them in the inn. The inn was taken up by
others, that were looked upon as persons of greater account. The Blessed Virgin,
being poor and despised, was turned or shut out. Though she was in such
necessitous circumstances, yet those that counted themselves her betters would
not give place to her; and therefore, in the time of her travail, she was forced
to betake herself to a stable; and when the child was born, it was wrapped in
swaddling clothes, and laid in a manger. There Christ lay a little infant, and
there he eminently appeared as a lamb.
But yet this feeble infant, born
thus in a stable, and laid in a manger, was born to conquer and triumph over
Satan, that roaring lion. He came to subdue the mighty powers of darkness, and
make a show of them openly, and so to restore peace on earth, and to manifest
God's good-will towards men, and to bring glory to God in the highest, according
as the end of his birth was declared by the joyful songs of the glorious hosts
of angels appearing to the shepherds at the same time that the infant lay in the
manger; whereby his divine dignity was manifested.
B) This admirable
conjunction of excellencies appears in the acts and various passages of Christ's
life.
Though Christ dwelt in mean outward circumstances, whereby his
condescension and humility especially appeared, and his majesty was veiled; yet
his divine divinity and glory did in many of his acts shine through the veil,
and it illustriously appeared, that he was not only the Son of man, but the
great God.
Thus, in the circumstances of his infancy, his outward
meanness appeared; yet there was something then to show forth his divine
dignity, in the wise men's being stirred up to come from the east to give honor
to him their being led by a miraculous star, and coming and falling down and
worshipping him, and presenting him with gold, frankincense, and myrrh. His
humility and meekness wonderfully appeared in his subjection to his mother and
reputed father when he was a child. Herein he appeared as a lamb. But his divine
glory broke forth and shone when, at twelve years old, he disputed with doctors
in the temple. In that he appeared, in some measure, as the Lion of the tribe of
Judah.
And so, after he entered on his public ministry, his marvellous
humility and meekness was manifested in his choosing to appear in such mean
outward circumstances; and in being contented in them, when he was so poor that
he had not where to lay his head, and depended on the charity of some of his
followers for his subsistence, as appears by Luke 8. at the beginning. How meek,
condescending, and familiar his treatment of his disciples; his discourses with
them, treating them as a father his children, yea, as friends and companions.
How patient, bearing such affliction and reproach, and so many injuries from the
scribes and Pharisees, and others. In these things he appeared as a
Lamb.
And yet he at the same time did in many ways show forth his divine
majesty and glory, particularly in the miracles he wrought, which were evidently
divine works, and manifested omnipotent power, and so declared him to be the
Lion of the tribe of Judah. His wonderful and miraculous works plainly showed
him to be the God of nature; in that it appeared by them that he had all nature
in his hands, and could lay an arrest upon it, and stop and change its course as
he pleased. In healing the sick, and opening the eyes of the blind, and
unstopping the ears of the deaf, and healing the lame, he showed that he was the
God that framed the eye, and created the ear, and was the author of the frame of
man's body. By the dead's rising at his command, it appeared that he was the
author and fountain of life, and that "God the Lord, to whom belong the issues
from death." By his walking on the sea in a storm, when the waves were raised,
he showed himself to be that God spoken of in Job 9:8. "That treadeth on the
waves of the sea." By his stilling the storm, and calming the rage of the sea,
by his powerful command, saying, "Peace, be still," he showed that he has the
command of the universe, and that he is that God who brings things to pass by
the word of his power, who speaks and it is done, who commands and it stands
fast; Psalm 115:7. "Who stilleth the noise of the seas, the noise of their
waves." And Psalm 107:29. "That maketh the storm a calm, so that the waves
thereof are still." And Psalm 139:8f. "O Lord God of hosts, who is a strong Lord
like unto thee, or to thy faithfulness round about thee? Thou rulest the raging
of the sea: when the waves thereof arise, thou stillest them." Christ, by
casting out devils, remarkably appeared as the Lion of the tribe of Judah, and
showed that he was stronger than the roaring lion, that seizes whom he may
devour. He commanded them to come out, and they were forced to obey. They were
terribly afraid of him; they fall down before him, and beseech him not so
torment them. He forces a whole legion of them to forsake their hold, by his
powerful word; and they could not so much as enter into the swine without his
leave. He showed the glory of his omniscience, by telling the thoughts of men;
as we have often an account. Herein he appeared to be that God spoken of, Amos
4:13. "That declareth unto man what is his thought." Thus, in the midst of his
meanness and humiliation, his divine glory appeared in his miracles, John 2:11.
"This beginning of miracles did Jesus in Cana of Galilee, and manifested forth
his glory."
And though Christ ordinarily appeared without outward glory,
and in great obscurity, yet at a certain time he threw off the veil, and
appeared in his divine majesty, so far as it could be outwardly manifested to
men in this frail state, when he was transfigured in the mount. The apostle
Peter, 2 Pet. 1:16,17. was an "eye-witness of his majesty, when he received from
God the Father honor and glory, when there came such a voice to him from the
excellent glory, This is my beloved Son, in whom I am well pleased; which voice
that came from heaven they heard, when they were with him in the holy
mount."
And at the same time that Christ was wont to appear in such
meekness, condescension, and humility, in his familiar discourses with his
disciples, appearing therein as the Lamb of God; he was also wont to appear as
The Lion of the tribe of Judah, with divine authority and majesty, in his so
sharply rebuking the scribes and Pharisees, and other hypocrites.
C) This
admirable conjunction of excellencies remarkably appears in his offering up
himself a sacrifice for sinners in his last sufferings.
As this was the
greatest thing in all the works of redemption, the greatest act of Christ in
that work; so in this act especially does there appear that admirable
conjunction of excellencies that has been spoken of. Christ never so much
appeared as a lamb, as when he was slain: "He came like a lamb to the
slaughter," Isaiah 53:7. Then he was offered up to God as a lamb without
blemish, and without spot: then especially did he appear to be the anti-type of
the lamb of the passover: 1 Cor 5:7. "Christ our Passover sacrificed for us."
And yet in that act he did in an especial manner appear as the Lion of the tribe
of Judah; yea, in this above all other acts, in many respects, as may appear in
the following things.
1. Then was Christ in the greatest degree of his
humiliation, and yet by that, above all other things, his divine glory
appears.
Christ's humiliation was great, in being born in such a low
condition, of a poor virgin, and in a stable. His humiliation was great, in
being subject to Joseph the carpenter, and Mary his mother, and afterwards
living in poverty, so as not to have where to lay his head; and in suffering
such manifold and bitter reproaches as he suffered, while he went about
preaching and working miracles. But his humiliation was never so great as it
was, in his last sufferings, beginning with his agony in the garden, till he
expired on the cross. Never was he subject to such ignominy as then, never did
he suffer so much pain in his body, or so much sorrow in his soul; never was he
in so great an exercise of his condescension, humility, meekness, and patience,
as he was in these last sufferings; never was his divine glory and majesty
covered with so thick and dark a veil; never did he so empty himself and make
himself of no reputation, as at this time.
And yet, never was his divine
glory so manifested, by any act of his, as in yielding himself up to these
sufferings. When the fruit of it came to appear, and the mystery and ends of it
to be unfolded in its issue, then did the glory of it appear, then did it appear
as the most glorious act of Christ that ever he exercised towards the creature.
This act of his is celebrated by the angels and hosts of heaven with peculiar
praises, as that which is above all others glorious, as you may see in the
context, (Revelation 5:9-12) "And they sang a new song, saying, Thou art worthy
to take the book, and to open the seals thereof: for thou wast slain and hast
redeemed us to God by thy blood, out of every kindred, and tongue, and people,
and nation; and hast made us unto our God kings and priests: and we shall reign
on the earth. And I beheld, and I heard the voice of many angels round about the
throne, and the beasts, and the elders: and the number of them was ten thousand
times ten thousand, and thousands of thousands, saying with a loud voice Worthy
is the Lamb that was slain, to receive power, and riches, and wisdom, and
strength, and honor, and glory, and blessing."
2. He never in any act
gave so great a manifestation of love to God, and yet never so manifested his
love to those that were enemies to God, as in that act.
Christ never did
any thing whereby his love to the Father was so eminently manifested, as in his
laying down his life, under such inexpressible sufferings, in obedience to his
command and for the vindication of the honor of his authority and majesty; nor
did ever any mere creature give such a testimony of love to God as that
was.
And yet this was the greatest expression of his love to sinful men
who were enemies to God; Rom. 5:10. "When we were enemies, we were reconciled to
God, by the death of his Son." The greatness of Christ's love to such, appears
in nothing so much as in its being dying love. That blood of Christ which fell
in great drops to the ground, in his agony, was shed from love to God's enemies,
and his own. That shame and spitting, that torment of body, and that exceeding
sorrow, even unto death, which he endured in his soul, was what he underwent
from love to rebels against God to save them from hell, and to purchase for them
eternal glory. Never did Christ so eminently show his regard to God's honor, as
in offering up himself a victim to Justice. And yet in this above all, he
manifested his love to them who dishonored God, so as to bring such guilt on
themselves, that nothing less than his blood could atone for it.
3.
Christ never so eminently appeared for divine justice, and yet never suffered so
much from divine Justice, as when he offered up himself a sacrifice for our
sins.
In Christ's great sufferings did his infinite regard to the honor
of God's justice distinguishingly appear, for it was from regard to that that he
thus humbled himself.
And yet in these sufferings, Christ was the target
of the vindictive expressions of that very justice of God. Revenging justice
then spent all its force upon him, on account of our guilt; which made him sweat
blood, and cry out upon the cross, and probably rent his vitals--broke his
heart, the fountain of blood, or some other blood vessels--and by the violent
fermentation turned his blood to water. For the blood and water that issued out
of his side, when pierced by the spear, seems to have been extravasated blood,
and so there might be a kind of literal fulfilment of Psalm 22:14. "I am poured
out like water, and all my bones are out of joint: my heart is like wax, it is
melted in the midst of my bowels." And this was the way and means by which
Christ stood up for the honor of God's justice, namely, by thus suffering its
terrible executions. For when he had undertaken for sinners, and had substituted
himself in their room, divine justice could have its due honor no other way than
by his suffering its revenges.
In this the diverse excellencies that met
in the person of Christ appeared, namely, his infinite regard to God's justice,
and such love to those that have exposed themselves to it, as induced him thus
to yield himself a sacrifice to it.
4. Christ's holiness never so
illustriously shone forth as it did in his last sufferings, and yet he never was
to such a degree treated as guilty.
Christ's holiness never had such a
trial as it had then, and therefore never had so great a manifestation. When it
was tried in this furnace it came forth as gold, or as silver purified seven
times. His holiness then above all appeared in his steadfast pursuit of the
honor of God, and in his obedience to him. For his yielding himself unto death
was transcendently the greatest act of obedience that ever was paid to God by
any one since the foundation of the world.
And yet then Christ was in the
greatest degree treated as a wicked person would have been. He was apprehended
and bound as a malefactor. His accusers represented him as a most wicked wretch.
In his sufferings before his crucifixion, he was treated as if he had been the
worst and vilest of mankind, and then, he was put to a kind of death, that none
but the worst sort of malefactors were wont to suffer, those that were most
abject in their persons, and guilty of the blackest crimes. And he suffered as
though guilty from God himself, by reason of our guilt imputed to him; for he
who knew no sin, was made sin for us; he was made subject to wrath, as if he had
been sinful himself. He was made a curse for us.
Christ never so greatly
manifested his hatred of sin, as against God, as in his dying to take away the
dishonor that sin had done to God; and yet never was he to such a degree subject
to the terrible effects of God's hatred of sin, and wrath against it, as he was
then. in this appears those diverse excellencies meeting in Christ, namely, love
to God, and grace to sinners.
5. He never was so dealt with, as unworthy,
as in his last sufferings, and yet it is chiefly on account of them that he is
accounted worthy.
He was therein dealt with as if he had not been worthy
to live: they cry out, "Away with him! away with him! Crucify him." John 19:15.
And they prefer Barabbas before him. And he suffered from the Father, as one
whose demerits were infinite, by reason of our demerits that were laid upon
him.
And yet it was especially by that act of his subjecting himself to
those sufferings that he merited, and on the account of which chiefly he was
accounted worthy of the glory of his exaltation. Philip. 2:8, 9. "He humbled
himself, and became obedient unto death; wherefore God hath highly exalted him."
And we see that it is on this account chiefly, that he is extolled as worthy by
saints and angels in the context: "Worthy," say they, "is the Lamb that was
slain." This shows an admirable conjunction in him of infinite dignity, and
infinite condescension and love to the infinitely unworthy.
6. Christ in
his last sufferings suffered most extremely from those towards whom he was then
manifesting his greatest act of love.
He never suffered so much from his
Father, (though not from any hatred to him, but from hatred to our sins,) for he
then forsook him, or took away the comforts of his presence; and then "it
pleased the Lord to bruise him, and put him to grief." as Isaiah 53:10. And yet
he never gave so great a manifestation of love to God as then, as has been
already observed.
So Christ never suffered so much from the hands of men
as he did then; and yet never was in so high an exercise of love to men. He
never was so ill treated by his disciples; who were so unconcerned about his
sufferings, that they .would not watch with him one hour, in his agony; and when
he was apprehended, all forsook him and fled, except Peter, who denied him with
oaths and curses. And yet then he was suffering, shedding his blood, and pouring
out his soul unto death for them. Yea, he probably was then shedding his blood
for some of them that shed his blood, for whom he prayed while they were
crucifying him; and who were probably afterwards brought home to Christ by
Peter's preaching. (Compare Luke 23:34. Acts 2:23,36,37,41. and chap. 3:17. and
chap. 4.) This shows an admirable meeting of justice and grace in the redemption
of Christ.
7. It was in Christ's last sufferings, above all, that he was
delivered up to the power of his enemies; and yet by these, above all, he
obtained victory over his enemies.
Christ never was so in his enemies'
hands, as in the time of his last sufferings. They sought his life before; but
from time to time they were restrained, and Christ escaped out of their hands,
and this reason is given for it, that his time was not yet come. But now they
were suffered to work their will upon him, he was in a great degree delivered up
to the malice and cruelty of both wicked men and devils. And therefore when
Christ's enemies came to apprehend him, he says to them, Luke 22:53. "When I was
daily with you in the temple ye stretched forth no hand against me: but this is
your hour, and the power of darkness."
And yet it was principally by
means of those sufferings that he conquered and overthrew his enemies. Christ
never so effectually bruised Satan's head, as when Satan bruised his heel. The
weapon with which Christ warred against the devil, and obtained a most complete
victory and glorious triumph over him, was the cross, the instrument and weapon
with which he thought he had overthrown Christ, and brought on him shameful
destruction. Col. 2:14,15. "Blotting out the handwriting of ordinances,--nailing
it to his cross: and having spoiled principalities and powers, he made a show of
them openly, triumphing over them in it." In his last sufferings, Christ sapped
the very foundations of Satan's kingdom, he conquered his enemies in their own
territories, and beat them with their own weapons as David cut off Goliath's
head with his own sword. The devil had, as it were, swallowed up Christ, as the
whale did Jonah-- but it was deadly poison to him, he gave him a mortal wound in
his own bowels. He was soon sick of his morsel, and was forced to do by him as
the whale did by Jonah. To this day he is heart-sick of what he then swallowed
as his prey. In those sufferings of Christ was laid the foundation of all that
glorious victory he has already obtained over Satan, in the overthrow of his
heathenish kingdom in the Roman empire, and all the success the gospel has had
since; and also of all his future and still more glorious victory that is to be
obtained in the earth. Thus Samson's riddle is most eminently fulfilled, Judges
14:14. "Out of the eater came forth meat, and out of the strong came forth
sweetness." And thus the true Samson does more towards the destruction of his
enemies at his death than in his life, in yielding up himself to death, he pulls
down the temple of Dagon, and destroys many thousands of his enemies, even while
they are making themselves sport in his sufferings--and so he whose type was the
ark, pulls down Dagon, and breaks off his head and hands in his own temple, even
while he is brought in there as Dagon's captive. (1 Samuel 5:1-4)
Thus
Christ appeared at the same time, and in the same act, as both a lion and a
lamb. He appeared as a lamb in the hands of his cruel enemies; as a lamb in the
paws, and between the devouring jaws, of a roaring lion; yea, he was a lamb
actually slain by this lion: and yet at the same time, as the Lion of the tribe
of Judah, he conquers and triumphs over Satan; destroying his own destroyer; as
Samson did the lion that roared upon him, when he rent him as he would a kid.
And in nothing has Christ appeared so much as a lion, in glorious strength
destroying his enemies, as when he was brought as a lamb to the slaughter. In
his greatest weakness he was most strong; and when he suffered most from his
enemies, he brought the greatest confusion on his enemies.
Thus this
admirable conjunction of diverse excellencies was manifest in Christ, in his
offering up himself to God in his last sufferings.
D) It is still
manifest in his acts, in his present state of exaltation in heaven. Indeed, in
his exalted state, he most eminently appears in manifestation of those
excellencies, on the account of which he is compared to a lion; but still he
appears as a lamb; Rev. 14:1. "And I looked, and lo, a Lamb stood on mount
Sion"; as in his state of humiliation he chiefly appeared as a lamb, and yet did
not appear without manifestation of his divine majesty and power, as the Lion of
the tribe of Judah. Though Christ be now at the right-hand of God, exalted as
King of heaven, and Lord of the universe; yet as he still is in the human
nature, he still excels in humility. Though the man Christ Jesus be the highest
of all creatures in heaven, yet he as much excels them all in humility as he
doth in glory and dignity, for none sees so much of the distance between God and
him as he does. And though he now appears in such glorious majesty and dominion
in heaven, yet he appears as a lamb in his condescending, mild, and sweet
treatment of his saints there, for he is a Lamb still, even amidst the throne of
his exaltation, and he that is the Shepherd of the whole flock is himself a
Lamb, and goes before them in heaven as such. Rev. 7:17. "For the Lamb, which is
in the midst of the throne, shall feed them, and shall lead them unto living
fountains of waters, and God shall wipe away all tears from their eyes." Though
in heaven every knee bows to him, and though the angels fall down before him
adoring him, yet he treats his saints with infinite condescension, mildness, and
endearment. And in his acts towards the saints on earth, he still appears as a
lamb, manifesting exceeding love and tenderness in his intercession for them, as
one that has had experience of affliction and temptation. He has not forgot what
these things are, nor has he forgot how to pity those that are subject to them.
And he still manifests his lamb-like excellencies, in his dealings with his
saints on earth, in admirable forbearance, love, gentleness, and compassion.
Behold him instructing, supplying, supporting, and comforting them; often coming
to them, and manifesting himself to them by his Spirit, that he may sup with
them, and they with him. Behold him admitting them to sweet communion, enabling
them with boldness and confidence to come to him, and solacing their hearts. And
in heaven Christ still appears, as it were, with the marks of his wounds upon
him, and so appears as a Lamb as it had been slain, as he was represented in
vision to St John, in the text, when he appeared to open the book sealed with
seven seals, which is part of the glory of his exaltation.
E) And lastly,
this admirable conjunction of excellencies will be manifest in Christ's acts at
the last judgement.
He then, above all other times, will appear as the
Lion of the tribe of Judah in infinite greatness and majesty, when he shall come
in the glory of his Father, with all the holy angels, and the earth shall
tremble before him, and the hills shall melt. This is he (Rev. 20:11.) "that
shall sit on a great white throne, before whose face the earth and heaven shall
flee away." He will then appear in the most dreadful and amazing manner to the
wicked. The devils tremble at the thought of that appearance, and when it shall
be, the kings, and the great men, and the rich men, and the chief captains. and
the mighty men, and every bond-man and every free-man, shall hide themselves in
the dens, and in the rocks of the mountains, and shall cry to the mountains and
rocks to fall on them, to hide them from the face and wrath of the Lamb. And
none can declare or conceive of the amazing manifestations of wrath in which he
will then appear towards these, or the trembling and astonishment the shrieking
and gnashing of teeth, with which they shall stand before his judgment-seat, and
receive the terrible sentence of his wrath.
And yet he will at the same
time appear as a Lamb to his saints; he will receive them as friends and
brethren, treating them with infinite mildness and love. There shall be nothing
in him terrible to them, but towards them he will clothe himself wholly with
sweetness and endearment. The church shall be then admitted to him as his bride;
that shall be her wedding-day. The saints shall all be sweetly invited to come
with him to inherit the kingdom, and reign in it with him to all
eternity.
Part Three
[I would now show how the aforesaid teaching
is of benefit to us, in that
A) it gives us insight into the names of
Christ in Scripture, B) it encourages us to accept him as our Savior, C) it
encourages us to accept him as our Friend.]
A) From this doctrine we may
learn one reason why Christ is called by such a variety of names, and held forth
under such a variety of representations, in Scripture. It is the better to
signify and exhibit to us that variety of excellencies that meet together and
are conjoined in him. Many appellations are mentioned together in one verse
Isaiah 9:6. "For unto us a Child is born, unto us a Son is given, and the
government shall be upon his shoulder: and his name shall be called Wonderful,
Counsellor, the mighty God, the everlasting Father, the Prince of Peace." It
shows a wonderful conjunction of excellencies, that the same person should be a
Son, born and given, and yet be the everlasting Father, without beginning or
end, that he should be a Child, and yet be he whose name is Counsellor, and the
mighty God; and well may his name, in whom such things are conjoined, be called
wonderful.
By reason of the same wonderful conjunction, Christ is
represented by a great variety of sensible things, that are on some account
excellent. Thus in some places he is called a Sun, as Mal. 4:2, in others a
Star, Numb. 24:17. And he is especially represented by the Morning star, as
being that which excels all other stars in brightness, and is the forerunner of
the day, Rev. 22:16. And, as in our text, he is compared to a lion in one verse,
and a lamb in the next, so sometimes he is compared to a roe or young hart,
another creature most diverse from a lion. So in some places he is called a
rock, in others he is compared to a pearl. In some places he is called a man of
war, and the Captain of our Salvation, in other places he is represented as a
bridegroom. In the second chapter of Canticles, the first verse, he is compared
to a rose and a lily, that are sweet and beautiful flowers; in the next verse
but one, he is compared to a tree bearing sweet fruit. In Isaiah 53:2 he is
called a Root out of a dry ground; but elsewhere, instead of that, he is called
the Tree of Life, that grows (not in a dry or barren ground, but) "in the midst
of the paradise of God." Rev. 2:7.
B) Let the consideration of this
wonderful meeting of diverse excellencies in Christ induce you to accept of him,
and close with him as your Savior. As all manner of excellencies meet in him, so
there are concurring in him all manner of arguments and motives, to move you to
choose him for your Savior, and every thing that tends to encourage poor sinners
to come and put their trust in him: his fullness and all-sufficiency as a Savior
gloriously appear in that variety of excellencies that has been spoken
of.
Fallen man is in a state of exceeding great misery, and is helpless
in it; he is a poor weak creature, like an infant cast out in its blood in the
day that it is born. But Christ is the lion of the tribe of Judah; he is strong,
though we are weak; he hath prevailed to do that for us which no creature else
could do. Fallen man is a mean despicable creature, a contemptible worm; but
Christ, who has undertaken for us, is infinitely honorable and worthy. Fallen
man is polluted, but Christ is infinitely holy; fallen man is hateful, but
Christ is infinitely lovely; fallen man is the object of God's indignation, but
Christ is infinitely dear to him. We have dreadfully provoked God, but Christ
has performed that righteousness which is infinitely precious in God's
eyes.
And here is not only infinite strength and infinite worthiness, but
infinite condescension, and love and mercy, as great as power and dignity. If
you are a poor, distressed sinner, whose heart is ready to sink for fear that
God never will have mercy on you, you need not be afraid to go to Christ, for
fear that he is either unable or unwilling to help you. Here is a strong
foundation, and an inexhaustible treasure, to answer the necessities of your
poor soul, and here is infinite grace and gentleness to invite and embolden a
poor, unworthy, fearful soul to come to it. If Christ accepts of you, you need
not fear but that you will be safe, for he is a strong Lion for your defense.
And if you come, you need not fear but that you shall be accepted; for he is
like a Lamb to all that come to him, and receives then with infinite grace and
tenderness. It is true he has awful majesty, he is the great God, and infinitely
high above you; but there is this to encourage and embolden the poor sinner,
that Christ is man as well as God; he is a creature, as well as the Creator, and
he is the most humble and lowly in heart of any creature in heaven or earth.
This may well make the poor unworthy creature bold in coming to him. You need
not hesitate one moment; but may run to him, and cast yourself upon him. You
will certainly be graciously and meekly received by him. Though he is a lion, he
will only be a lion to your enemies, but he will be a lamb to you. It could not
have been conceived, had it not been so in the person of Christ, that there
could have been so much in any Savior, that is inviting and tending to encourage
sinners to trust in him. Whatever your circumstances are, you need not be afraid
to come to such a Savior as this. Be you never so wicked a creature, here is
worthiness enough; be you never so poor, and mean, and ignorant a creature,
there is no danger of being despised, for though he be so much greater than you,
he is also immensely more humble than you. Any one of you that is a father or
mother, will not despise one of your own children that comes to you in distress:
much less danger is there of Christ's despising you, if you in your heart come
to him.
Here let me a little expostulate with the poor, burdened,
distressed soul.
1. What are you afraid of, that you dare not venture
your soul upon Christ? Are you afraid that he cannot save you, that he is not
strong enough to conquer the enemies of your soul? But how can you desire one
stronger than "the almighty God"? as Christ is called, Isa. 9:6. Is there need
of greater than infinite strength? Are you afraid that he will not be willing to
stoop so low as to take any gracious notice of you? But then, look on him, as he
stood in the ring of soldiers, exposing his blessed face to be buffeted and spit
upon by them! Behold him bound with his back uncovered to those that smote him!
And behold him hanging on the cross! Do you think that he that had condescension
enough to stoop to these things, and that for his crucifiers, will be unwilling
to accept of you, if you come to him? Or, are you afraid that if he does accept
you, that God the Father will not accept of him for you? But consider, will God
reject his own Son, in whom his infinite delight is, and has been, from all
eternity, and who is so united to him, that if he should reject him he would
reject himself? 2. What is there that you can desire should be in a Savior, that
is not in Christ? Or, wherein should you desire a Savior should be otherwise
than Christ is? What excellency is there wanting? What is there that is great or
good; what is there that is venerable or winning; what is there that is adorable
or endearing; or, what can you think of that would be encouraging, which is not
to be found in the person of Christ? Would you have your Savior to be great and
honorable, because you are not willing to be beholden to a mean person? And, is
not Christ a person honorable enough to be worthy that you should be dependent
on him? Is he not a person high enough to be appointed to so honorable a work as
your salvation? Would you not only have a Savior of high degree, but would you
have him, notwithstanding his exaltation and dignity, to be made also of low
degree, that he might have experience of afflictions and trials, that he might
learn by the things that he has suffered, to pity them that suffer and are
tempted? And has not Christ been made low enough for you? and has he not
suffered enough? Would you not only have him possess experience of the
afflictions you now suffer, but also of that amazing wrath that you fear
hereafter, that he may know how to pity those that are in danger, and afraid of
it? This Christ has had experience of, which experience gave him a greater sense
of it, a thousand times, than you have, or any man living has. Would you have
your Savior to be one who is near to God, that so his mediation might be
prevalent with him? And can you desire him to be nearer to God than Christ is,
who is his only-begotten Son, of the same essence with the Father? And would you
not only have him near to God, but also near to you, that you may have free
access to him? And would you have him nearer to you than to be in the same
nature, united to you by a spiritual union, so close as to be fitly represented
by the union of the wife to the husband, of the branch to the vine, of the
member to the head; yea, so as to be one spirit? For so he will be united to
you, if you accept of him. Would you have a Savior that has given some great and
extraordinary testimony of mercy and love to sinners, by something that he has
done, as well as by what he says? And can you think or conceive of greater
things than Christ has done? Was it not a great thing for him, who was God, to
take upon him human nature: to be not only God, but man thenceforward to all
eternity? But would you look upon suffering for sinners to be a yet greater
testimony of love to sinners, than merely doing, though it be ever so
extraordinary a thing that he has done? And would you desire that a Savior
should suffer more than Christ has suffered for sinners? What is there wanting,
or what would you add if you could, to make him more fit to be your
Savior?
But further, to induce you to accept of Christ as your Savior,
consider two things particularly.
1. How much Christ appears as the Lamb
of God in his invitations to you to come to him and trust in him. With what
sweet grace and kindness does he, from time to time, call and invite you, as
Prov. 8:4. "Unto you, O men, I call, and my voice is to the sons of men." And
Isaiah 55:1-3 "Ho, every one that thirsteth, come ye to the waters, and he that
hath no money, come ye, buy and eat-- yea come, buy wine and milk without money,
and without price." How gracious is he here in inviting every one that thirsts,
and in so repeating his invitation over and over, "Come ye to the waters, come,
buy and eat - - yea come!" Mark the excellency of that entertainment which he
invites you to accept of; "Come, buy wine and milk!" your poverty, having
nothing to pay for it, shall be no objection, "Come, he that hath no money, come
without money, and without price!" What gracious arguments and expostulations he
uses with you! "Wherefore do ye spend money for that which is not bread? and
your labor for that which satisfieth not? Hearken diligently unto me, and eat ye
that which is good, and let your soul delight itself in fatness." As much as to
say, It is altogether needless for you to continue laboring and toiling for that
which can never serve your turn, seeking rest in the world, and in your own
righteousness -- I have made abundant provision for you, of that which is really
good, and will fully satisfy your desires, and answer your end, and I stand
ready to accept of you: you need not be afraid; If you will come to me, I will
engage to see all your wants supplied, and you made a happy creature. As he
promises in the third verse, "Incline your ear, and come unto me: Hear, and your
soul shall live, and I will make an everlasting covenant with you, even the sure
mercies of David." And so Prov. 9 at the beginning. How gracious and sweet is
the invitation there! "Whoso is simple, let him turn in hither;" let you be
never so poor, ignorant, and blind a creature, you shall be welcome. And in the
following words Christ sets forth the provision that he has made for you, "Come,
eat of my bread, and drink of the wine which I have mingled." You are in a poor
famishing state, and have nothing wherewith to feed your perishing soul; you
have been seeking something, but yet remain destitute. Hearken, how Christ calls
you to eat of his bread, and to drink of the wine that he hath mingled! And how
much like a lamb does Christ appear in Matt. 9:28 30. "Come unto me, all ye that
labor and are heavy laden, and I will give you rest. Take my yoke upon you, and
learn of me, for I am meek and lowly in heart, and ye shall find rest to your
souls. For my yoke is easy, and my burden is light." O thou poor distressed
soul! whoever thou art, consider that Christ mentions thy very case when he
calls to them who labor and are heavy laden! How he repeatedly promises you rest
if you come to him! In the 28th verse he says, "I will give you rest." And in
the 29th verse, "Ye shall find rest to your souls." This is what you want. This
is the thing you have been so long in vain seeking after. O how sweet would rest
be to you, if you could but obtain it! Come to Christ, and you shall obtain it.
And hear how Christ, to encourage you, represents himself as a lamb! He tells
you, that he is meek and lowly in heart, and are you afraid to come to such a
one! And again, Rev. 3:20. "Behold, I stand at the door and knock: if any man
hear my voice, and open the door, I will come in to him, and I will sup with him
and he with me." Christ condescends not only to call you to him, but he comes to
you; he comes to your door, and there knocks. He might send an officer and seize
you as a rebel and vile malefactor, but instead of that, he comes and knocks at
your door, and seeks that you would receive him into your house, as your Friend
and Savior. And he not only knocks at your door, but he stands there waiting,
while you are backward and unwilling. And not only so, but he makes promises
what he will do for you, if you will admit him, what privileges he will admit
you to; he will sup with you, and you with him. And again, Rev. 22:16,17. "I am
the root and the offspring of David, and the bright and morning star. And the
Spirit and the bride say, Come. And let him that heareth, say, Come. And let him
that is athirst come. And whosoever will let him take of the water of life
freely." How does Christ here graciously set before you his own winning
attractive excellency! And how does he condescend to declare to you not only his
own invitation, but the invitation of the Spirit and the bride, if by any means
he might encourage you to come! And how does he invite every one that will, that
they may "take of the water of life freely," that they may take it as a free
gift, however precious it be, and though it be the Water of life.
2. If
you do come to Christ, he will appear as a Lion, in his glorious power and
dominion, to defend you. All those excellencies of his, in which he appears as a
lion, shall be yours, and shall be employed for you in your defense, for your
safety, and to promote your glory, he will be as a lion to fight against your
enemies. He that touches you, or offends you, will provoke his wrath, as he that
stirs up a lion. Unless your enemies can conquer this Lion, they shall not be
able to destroy or hurt you; unless they are stronger than he, they shall not be
able to hinder your happiness. Isaiah 31:4. "For thus hath the Lord spoken unto
me, Like as the lion and the young lion roaring on his prey, when a multitude of
shepherds is called forth against him, he will not be afraid of their voice, nor
abase himself for the noise of them; so shall the Lord of hosts come down to
fight for mount Zion, and for the hill thereof."
C) Let what has been
said be improved to induce you to love the Lord Jesus Christ, and choose him for
your friend and portion. As there is such an admirable meeting of diverse
excellencies in Christ, so there is every thing in him to render him worthy of
your love and choice, and to win and engage it. Whatsoever there is or can be
desirable in a friend, is in Christ, and that to the highest degree that can be
desired.
Would you choose for a friend a person of great dignity? It is a
thing taking with men to have those for their friends who are much above them;
because they look upon themselves honored by the friendship of such. Thus, how
taking would it be with an inferior maid to be the object of the dear love of
some great and excellent prince. But Christ is infinitely above you, and above
all the princes of the earth; for he is the King of kings. So honorable a person
as this offers himself to you, in the nearest and dearest friendship.
And
would you choose to have a friend not only great but good? In Christ infinite
greatness and infinite goodness meet together, and receive lustre and glory one
from another. His greatness is rendered lovely by his goodness. The greater any
one is without goodness, so much the greater evil; but when infinite goodness is
joined with greatness, it renders it a glorious and adorable greatness. So, on
the other hand, his infinite goodness receives lustre from his greatness. He
that is of great understanding and ability, and is withal of a good and
excellent disposition, is deservedly more esteemed than a lower and lesser being
with the same kind inclination and good will. Indeed goodness is excellent in
whatever subject it be found; it is beauty and excellency itself, and renders
all excellent that are possessed of it; and yet most excellent when joined with
greatness. The very same excellent qualities of gold render the body in which
they are inherent more precious, and of greater value, when joined with greater
than when with lesser dimensions. And how glorious is the sight, to see him who
is the great Creator and supreme Lord of heaven and earth, full of
condescension, tender pity and mercy, towards the mean and unworthy! His
almighty power, and infinite majesty and self-sufficiency, render his exceeding
love and grace the more surprising And how do his condescension and compassion
endear his majesty, power, and dominion, and render those attributes pleasant,
that would otherwise be only terrible! Would you not desire that your friend,
though great and honorable, should be of such condescension and grace, and so to
have the way opened to free access to him, that his exaltation above you might
not hinder your free enjoyment of his friendship? -- And would you choose not
only that the infinite greatness and majesty of your friend should be, as it
were, mollified and sweetened with condescension and grace; but would you also
desire to have your friend brought nearer to you? Would you choose a friend far
above you, and yet as it were upon a level with you too? Though it be taking
with men to have a near and dear friend of superior dignity, yet there is also
an inclination in them to have their friend a sharer with them in circumstances.
Thus is Christ. Though he be the great God, yet he has, as it were, brought
himself down to be upon a level with you, so as to become man as you are that he
might not only be your Lord, but your brother, and that he might be the more fit
to be a companion for such a worm of the dust. This is one end of Christ's
taking upon him man's nature, that his people might be under advantages for a
more familiar converse with him than the infinite distance of the divine nature
would allow of. And upon this account the church longed for Christ's
incarnation, Cant. 8:1. "O that thou wert my brother that sucked the breast of
my mother! when I should find thee without, I would kiss thee, yea, I should not
be despised." One design of God in the gospel is to bring us to make God the
object of our undivided respect, that he may engross our regard every way, that
whatever natural inclination there is in our souls, he may be the centre of it;
that God may be all in all. But there is an inclination in the creature, not
only to the adoration of a Lord and Sovereign, but to complacence in some one as
a friend, to love and delight in some one that may be conversed with as a
companion. And virtue and holiness do not destroy or weaken this inclination of
our nature. But so hath God contrived in the affair of our redemption, that a
divine person may be the object even of this inclination of our nature. And in
order hereto, such a one is come down to us, and has taken our nature, and is
become one of us, and calls himself our friend, brother, and companion. Psalm
122:8. "For my brethren and companions' sake, will I now say, Peace be within
thee."
But is it not enough in order to invite and encourage you to free
access to a friend so great and high, that he is one of infinite condescending
grace, and also has taken your own nature, and is become man? But would you,
further to embolden and win you, have him a man of wonderful meekness and
humility? Why, such a one is Christ! He is not only become man for you, but far
the meekest and most humble of all men, the greatest instance of these sweet
virtues that ever was, or will be. And besides these, he has all other human
excellencies in the highest perfection. These, indeed, are no proper addition to
his divine excellencies. Christ has no more excellency in his person, since his
incarnation, than he had before; for divine excellency is infinite, and cannot
be added to. Yet his human excellencies are additional manifestations of his
glory and excellency to us, and are additional recommendations of him to our
esteem and love, who are of finite comprehension. Though his human excellencies
are but communications and reflections of his divine, and though this light, as
reflected, falls infinitely short of the divine fountain of light in its
immediate glory; yet the reflection shines not without its proper advantages, as
presented to our view and affection. The glory of Christ in the qualifications
of his human nature, appears to us in excellencies that are of our own kind, and
are exercised in our own way and manner, and so, in some respect, are peculiarly
fitted to invite our acquaintance and draw our affection. The glory of Christ as
it appears in his divinity, though far brighter, more dazzles our eyes, and
exceeds the strength of our sight or our comprehension; but, as it shines in the
human excellencies of Christ, it is brought more to a level with our
conceptions, and suitableness to our nature and manner, yet retaining a
semblance of the same divine beauty, and a savor of the same divine sweetness.
But as both divine and human excellencies meet together in Christ, they set off
and recommend each other to us. It tends to endear the divine majesty and
holiness of Christ to us, that these are attributes of one in our nature, one of
us, who is become our brother, and is the meekest and humblest of men. It
encourages us to look upon these divine perfections, however high and great;
since we have some near concern in and liberty freely to enjoy them. And on the
other hand, how much more glorious and surprising do the meekness, the humility,
obedience, resignation, and other human excellencies of Christ appear, when we
consider that they are in so great a person, as the eternal Son of God, the Lord
of heaven and earth!
By your choosing Christ for your friend and portion,
you will obtain these two infinite benefits.
1. Christ will give himself
to you, with all those various excellencies that meet in him, to your full and
everlasting enjoyment. He will ever after treat you as his dear friend; and you
shall ere long be where he is, and shall behold his glory, and dwell with him,
in most free and intimate communion and enjoyment.
When the saints get to
heaven, they shall not merely see Christ, and have to do with him as subjects
and servants with a glorious and gracious Lord and Sovereign, but Christ will
entertain them as friends and brethren. This we may learn from the manner of
Christ's conversing with his disciples here on earth: though he was their
Sovereign Lord, and did not refuse, but required, their supreme respect and
adoration, yet he did not treat them as earthly sovereigns are wont to do their
subjects. He did not keep them at an aweful distance, but all along conversed
with them with the most friendly familiarity, as a father amongst a company of
children, yea, as with brethren. So he did with the twelve, and so he did with
Mary, Martha, and Lazarus. He told his disciples, that he did not call them
servants, but friends, and we read of one of them that leaned on his bosom: and
doubtless he will not treat his disciples with less freedom and endearment in
heaven. He will not keep them at a greater distance for his being in a state of
exaltation; but he will rather take them into a state of exaltation with him.
This will be the improvement Christ will make of his own glory, to make his
beloved friends partakers with him, to glorify them in his glory, as he says to
his Father, John 17:22, 23. "And the glory which thou hast given me, have I
given them, that they may be one, even as we are one I in them" etc. We are to
consider, that though Christ is greatly exalted, yet he is exalted, not as a
private person for himself only, but as his people's head; he is exalted in
their name, and upon their account, as the first fruits, and as representing the
whole harvest. He is not exalted that he may be at a greater distance from them,
but that they may be exalted with him. The exaltation and honor of the head is
not to make a greater distance between the head and the members, but the members
have the same relation and union with the head they had before, and are honored
with the head; and instead of the distance being greater, the union shall be
nearer and more perfect. When believers get to heaven, Christ will conform them
to himself, as he is set down in his Father's throne, so they shall sit down
with him on his throne, and shall in their measure be made like him.
When
Christ was going to heaven, he comforted his disciples with the thought, that
after a while, he would come again and take them to himself, that they might be
with him. And we are not to suppose that when the disciples got to heaven, they
found him keeping a greater distance than he used to do. No, doubtless, be
embraced them as friends, and welcomed them to his and their Father's house, and
to his and their glory. They who had been his friends in this world, who had
been together with him here, and had together partaken of sorrows and troubles,
are now welcomed by him to rest, and to partake of glory with him. He took them
and led them into his chambers, and showed them all his glory; as he prayed,
John 17:24. "Father, I will that they also whom thou hast given me, be with me,
that they may behold the glory which thou hast given me." And he led them to his
living fountains of waters, and made them partake of his delights, as he prays
John 17:13. "That my joy may be fulfilled in themselves," and set them down with
him at his table in his kingdom, and made them partake with him of his dainties,
according to his promise, Luke 22:30, and led them into his banqueting house,
and made them to drink new wine with him in the kingdom of his heavenly Father,
as he foretold them when he instituted the Lord's supper, Matt.
26:29.
Yea the saints' conversation with Christ in heaven shall not only
be as intimate, and their access to him as free, as of the disciples on earth,
but in many respects much more so; for in heaven, that vital union shall be
perfect, which is exceeding imperfect here. While the saints are in this world,
there are great remains of sin and darkness to separate or disunite them from
Christ, which shall then all be removed. This is not a time for that full
acquaintance, and those glorious manifestations of love, which Christ designs
for his people hereafter; which seems to be signified by his speech to Mary
Magdalene, when ready to embrace him, when she met him after his resurrection;
John 20:17. "Jesus saith unto her, Touch me not; for I am not yet ascended to my
Father."
When the saints shall see Christ's glory and exaltation in
heaven, it will indeed possess their hearts with the greater admiration and
adoring respect, but it will not awe them into any separation, but will serve
only to heighten their surprise and joy, when they find Christ condescending to
admit them to such intimate access, and so freely and fully communicating
himself to them. So that if we choose Christ for our friend and portion, we
shall hereafter be so received to him, that there shall be nothing to hinder the
fullest enjoyment of him, to the satisfying the utmost cravings of our souls. We
may take our full swing at gratifying our spiritual appetite after these holy
pleasures. Christ will then say, as in Cant. 5:1. "Eat, O friends, drink, yea,
drink abundantly O beloved." And this shall be our entertainment to all
eternity! There shall never be any end of this happiness, or any thing to
interrupt our enjoyment of it, or in the least to molest us in it!
2. By
your being united to Christ, you will have a more glorious union with and
enjoyment of God the Father, than otherwise could be. For hereby the saints'
relation to God becomes much nearer; they are the children of God in a higher
manner than otherwise could be. For, being members of God's own Son, they are in
a sort partakers of his relation to the Father: they are not only sons of God by
regeneration, but by a kind of communion in the sonship of the eternal Son. This
seems to be intended, Gal. 4:4-6. "God sent forth his Son, made of a woman, made
under the law, to redeem them that are under the law, that we might receive the
adoption of sons. And because ye are sons, God hath sent forth the Spirit of his
Son into your hearts, crying, Abba, Father." The church is the daughter of God
not only as he hath begotten her by his word and Spirit but as she is the spouse
of his eternal Son.
So we being members of the Son, are partakers in our
measure of the Father's love to the Son, and complacence in him. John 17:23. "I
in them, and thou in me, -- Thou hast loved them as thou hast loved me." And
ver. 26. "That the love wherewith thou hast loved me may be in them." And chap.
16:27. "The Father himself loveth you, because ye have loved me, and have
believed that I came out from God." So we shall, according to our capacities, be
partakers of the Son's enjoyment of God, and have his joy fulfilled in
ourselves, John 17:13. And by this means we shall come to an immensely higher,
more intimate and full enjoyment of God, than otherwise could have been. For
there is doubtless an infinite intimacy between the Father and the Son which is
expressed by his being in the bosom of the Father. And saints being in him,
shall, in their measure and manner, partake with him in it, and of the
blessedness of it.
And thus is the affair of our redemption ordered, that
thereby we are brought to an immensely more exalted kind of union with God, and
enjoyment of him, both the Father and the Son, than otherwise could have been.
For Christ being united to the human nature, we have advantage for a more free
and full enjoyment of him, than we could have had if he had remained only in the
divine nature. So again, we being united to a divine person, as his members, can
have a more intimate union and intercourse with God the Father, who is only in
the divine nature, than otherwise could be. Christ, who is a divine person, by
taking on him our nature, descends from the infinite distance and height above
us, and is brought nigh to us; whereby we have advantage for the full enjoyment
of him. And, on the other hand, we, by being in Christ a divine person, do as it
were ascend up to God, through the infinite distance, and have hereby advantage
for the full enjoyment of him also.
This was the design of Christ, that
he, and his Father, and his people, might all be united in one. John 17:21 23.
"That they all may be one, as thou, Father, art in me, and I in thee -- that
they also may be one in us; that the world may believe that thou hast sent me.
And the glory which thou hast given me, I have given them, that they may be one,
even as we are one; I in them and thou in me, that they may be made perfect in
one." Christ has brought it to pass, that those whom the Father has given him
should be brought into the household of God, that he and his Father, and his
people, should be as one society, one family; that the church should be as it
were admitted into the society of the blessed Trinity.
.
.
.
Back to Top
Many Mansions
[Sermon Date: "The Sabbath after the seating of the New
Meeting House, Dec 25, 1737."]
JOHN 14:2.
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 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 has 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 9:6, "It is he
that buildeth his stories in the heaven;" and Psalm 104:3, "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 is a special and
peculiar manner. Heaven is the temple of God. Thus we read of God's temple in
heaven, Revelation 15:5. Solomon's temple was a type of heaven. The apostle Paul
is 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: Hebrews 9:12, "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: Hebrews 12:22,23,
"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; Psalm 113:5, "Who is like
[unto] the Lord our God, who dwelleth on high," and Psalm 123:1, "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; Psalm 11:4, "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: Ephesians 3:15, "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, Ephesians 2:19: "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 22:30, "That ye may eat and drink at my table in my
kingdom;" Matthew 26:29, "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 14:22, "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 there were his disciples; he was
their Lord, and there 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 the 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: Matthew 25:34, "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: Revelation 7:9, "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 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: Matthew 20:23, "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 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 had 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], Ecclesiastes 8:10. 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 Corinthians 9:6, "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, Revelation 3:12 :"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.
[From Selected
Sermons of Jonathan Edwards, edited with introduction and notes by H. Horman
Gardiner, New York, The Macmillan Company, 1904.]
.
.
.
The Future
Punishment of the Wicked Unavoidable and Intolerable
EZEKIEL 22:14
Ezekiel xxii. 14. Can thine heart endure,
or can thine hands be strong in the days that I shall deal with thee? I the Lord
save spoken it, and will do it.
IN the former part of this chapter, we
have a dreadful catalogue of the sins of Jerusalem; as you may see from the
first to the thirteenth verse. In the thirteenth, which is the verse preceeding
the text, God manifests his great displeasure and fearful wrath against them for
those their iniquities. "Behold, I have smitten mine hand at thy dishonest gain
which thou hast made, and at thy blood which hath been in the midst of thee."
The expression of God's smiting his hand, signifies the greatness of his anger,
and his preparing himself, as it were to execute wrath answerable to their
heinous crimes. It is an allusion to what we sometimes see in men when they are
surprised, by seeing or hearing of some horrid offence, or most intolerable
injury, which very much stirs their spirits, and animates them with high
resentment; on such an occasion they will rise up in wrath and smite their hands
together, as an expression of the heat of their indignation, and full resolution
to be avenged on those who have committed the injury; as in chap. xxi. 7. " I
will also smite mine hands together, and I will cause my fury to rest: I the
Lord have said it,"
Then, in the text, the punishment of that people is
represented.
1. The nature of their punishment is more generally
represented in that therein God will undertake to deal with them: God here
threatens to deal with the sinners in Jerusalem. The prophets could do nothing
with them. God had sent them one after another; but those sinners were too
strong for them, and beat one, and killed another. Therefore now God himself
undertakes to deal with them.
2. Their punishment is more particularly
represented in three things, viz. The intolerableness, the remedilessness, and
the unavoidableness of it.
(1.) The intolerableness of it: Can thine
heart endure? (2.) The remedilessness, or the impossibility of their doing any
thing for their own relief: Can thine hands be strong? (3.) The unavoidableness
of it: I the Lord have spoken it, and will do it.
DOCTRINE
Since
God hath undertaken to deal with impenitent sinners, they shall neither shun the
threatened misery, nor deliver themselves out of it, nor can they bear
it.
In handling this doctrine, I shall,
1. Show what is implied in
God's undertaking to deal with inpenitent sinners.
2. That therefore they
cannot avoid punishment. 3. That they cannot in any measure deliver themselves
from it, or do any thing for their own relief under it.
4. That they cannot
bear it.
5. I shall answer an inquiry; and then proceed to the use.
I.
I shall show what is implied in God's undertaking to deal with impenitent
sinners...Others are not able to deal with them. They baffle all the means used
with them by those that are appointed to teach and to rule over them. They will
not yield to parents, or to the counsels, warning, or reproofs of ministers.
They prove obstinate and stiff-hearted. Therefore God undertakes to deal with
them This implies the following things:
1. That God will reckon with
them, and take of them satisfaction to his justice. In this world God puts forth
his authority to command them; and to require subjection to him. In his commands
he is very positive, strictly requiring of them the performance of such and such
duties, and as positively forbidding such and such things which were contrary to
their duty. But they have no regard to these commands. God continues commanding,
and they continue rebelling. They make nothing of God's authority. God
threatens, but they despise his threatening They make nothing of dishonoring
God; they care not how much their behavior is to the dishonor of God. He offers
them mercy, if they will repent and return; but they despise his mercy as well
as his wrath. God calleth, but they refuse. Thus they are continually plunging
themselves deeper and deeper in debt, and at the same time imagine they shall
escape the payment of the debt, and design entirely to rob God of his
due.
But God hath undertaken to right himself. He will reckon with them;
he hath undertaken to see that the debts due to him are paid. All their sins are
written in his book; not one of them is forgotten, and every one must be paid.
If God be wise enough, and strong enough, he will have full satisfaction: he
will exact the very uttermost farthing. He undertakes it as his part, as what
belongs to him, to see himself righted, wherein he hath been wronged Deut. xxii.
35. "To me belongeth vengeance." Ibid. vii. 10. "He will not be slack to him
that hateth him; he will repay him to his face."
2. He hath undertaken to
vindicate the honor of his Majesty. His Majesty they despise. They hear that he
is a great God; but they despise his greatness; they look upon him worthy of
contempt, and treat him accordingly. They hear of him by the name of a great
King; but his authority they regard not, and sometimes trample upon it for years
together. But God hath not left the honor of his Majesty wholly to their care.
Though they now trample it in the dust, yet that is no sign that it will finally
be lost. If God had left it wholly in their hands, it would indeed be lost. But
God doth not leave his honor and his glory with his enemies; it is too precious
in his eyes to be so neglected. He hath reserved the care of it to himself: He
will see to it that his own injured Majesty is vindicated. If the honor of God,
upon which sinners trample, finally lie in the dust, then it will be because he
is not strong enough to vindicate himself. He hath sworn that great oath in
Numbers xiv. 2 1. "As truly as I live, all the earth shall be filled with the
glory of the Lord."
Sinners despise his Son, and trample him under their
feet. But he will see, if he cannot make the glory of his Son appear, with
respect to them; that all the earth may know how evil a thing it is to despise
the Son of God. God intends that all men and angels, all heaven and all earth,
shall see whether he be sufficient to magnify himself upon sinners who now
despise him. He intends that the issue of things with respect to them shall be
open, that all men may see it.
3. He hath undertaken to subdue impenitent
sinners. Their hearts while in this world are very unsubdued. They lift up their
heads and conduct themselves very proudly and contemptuously, and often sin with
an high hand. They set their mouths against the heavens, and their tongues walk
through the earth. They practically say as Pharaoh did, "Who is the Lord? I know
not the Lord, neither will I obey his voice." Job xxi. 4 1. "They say to God,
Depart from us, for we desire not the knowledge of thy ways."
Some, who
cover their sin with specious show, who put on a face of religion, and a demure
countenance and behavior, yet have this spirit secretly reigning in their
breasts. Notwithstanding all their fair show, and good external carriage, they
despise God in their hearts, and have the weapons of war about them, though they
are secret enemies, and carry their swords under their skirts. They have most
proud, stubborn, and rebellious hearts, which are ready to rise in opposition,
to contend with him, and to find fault with his dispensations. Their hearts are
full of pride, enmity, stubbornness, and blasphemy, which work in them many
ways, while they sit under the preaching of the word, and while the spirit of
God is striving with them; and they always continue to oppose and resist God as
long as they live in the world; they never lay down the weapons of their
rebellion."
But God hath undertaken to deal with them and to subdue them;
and those proud and stubborn hearts, which will not yield to the power of God's
word, shall be broken by the power of his hand. If they will not be willing
subjects to the golden sceptre, and will not yield to the attractives of his
love, they shall be subject to the force of the iron rod, whether they will or
no.
Them that proudly set up their own righteousness, and their own wills
against God, God hath undertaken to bring down; and without doubt, it will be
done. He hath undertaken to make those who are now regardless of God, regard
him. They shall know that he is Jehovah. Now they will not own that he is the
Lord; but they shall know it, Isa. xxvi. 11. "Lord, when thine hand is lifted
up, they will not see: But they shall see."
Now wicked men not only hate
God, but they slight him; they are not afraid of him. But, he will subdue their
contempt. When he shall come to take them in hand, they will hate him still; but
they will not slight him; they will not make light of his power as they now do;
they will see and feel too much of the infinity of his power to slight it They
are now wont to slight his wrath; but then they will slight it no more, they
will be infinitely far from it, they will find by sufficient experience that his
wrath is not to be slighted: They will learn this to their cost, and they never
will forget it.
4. God hath undertaken to rectify their judgments. Now
they will not be convinced of those things which God tells them in his word.
Ministers take much pains to convince them, but all is in vain. Therefore God
will undertake to convince them, and he will do it effectually. Now they will
not be convinced of the truth of divine things. They have indeed convincing
arguments set before them; they hear and see enough to convince them; yet so
prone are they to unbelief and Atheism, that divine things never seem to them to
be real. But God will hereafter make them seem real.
Now they are always
doubting of the truth of the Scriptures, questioning whether they be the word of
God, and whether the threatenings of Scripture be true. but God hath undertaken
to convince them that those threatenings are true, and he will make them to know
that they are true, so that they will never doubt any more for ever. They will
be convinced by dear experience....Now they are always questioning whether there
be any such place as hell. They hear much about it, but it always seems to them
like a dream. But God will make it seem otherwise than a dream....Now they are
often told of the vanity of the world; but we may as well preach to the beasts,
to persuade them of the vanity of earthly things. But God will undertake to
convince them of this; he will hereafter give them a thorough conviction of it,
so that they shall have a strong sense of the vanity of all these
things.
Now ministers often tell sinners of the great importance of an
interest in Christ, and that that is the one thing needful. They are also told
the folly of delaying the care of their souls, and how much it concerns them to
improve their opportunity. But the instructions of ministers do not convince
them, therefore God will undertake to convince them. Impenitent sinners, while
in this world, hear how dreadful hell is. But they will not believe that it is
so dreadful as ministers represent. They cannot think that they shall to all
eternity suffer such exquisite and horrible torments. But they shall be taught
and convinced to purpose, that the representations ministers give of those
torments, agreeable to the word of God, are no bugbears; and that the wrath of
God is indeed as dreadful as they declare. Since God hath undertaken to deal
with sinners, and to rectify their judgments in these matters, and he will do it
thoroughly; for his work is perfect; when he undertakes to do things, he doth
not do them by halves; therefore before he shall have done with sinners, be will
convince them effectually, so that they shall never be in danger of relapsing
into their former errors any more. He will convince them of their folly and
stupidity in entertaining such notions as they now entertain.
Thus God
hath undertaken to deal with obstinate unbelievers. They carry things on in
great confusion; but we need not be dismayed at it: Let us wait, and we shall
see that God will rectify things. Sinners will not always continue to rebel and
despise with impunity. The honor of God will in due time be vindicated; and they
shall be subdued and convicted, and shall give an account. There is no sin, not
so much as an idle word that they shall speak, but they must give an account of
it; Matth. xii 36. And their sins must be fully balanced, and recompensed, and
satisfaction obtained. Because judgment against their evil works is not speedily
executed, their hearts are fully set in them to do evil. Yet God is a righteous
judge; he will see that judgment is executed in due time.
I come
now,
II. To show, that therefore impenitent sinners shall not avoid their
due punishment....God hath undertaken to inflict it; he hath engaged to do it;
he takes it as his work, as what properly belongs to him, and we may expect it
of him. If he hath sworn by his life, that he will do it; and if he hath power
sufficient; if he is the living God, doubtless we shall see it done. And that
God hath declared that he will punish impenitent sinners, is manifest from, many
scriptures; as Deut. xxxii.41. "I will render vengeance to mine enemies, and
will reward them that hate me." Deut. vii. 10. "He will not be slack to him that
hateth him: He will repay him to his face." Exod. xxxiv. 7. "That will by no
means clear the guilty." Nahum i. 3. "The Lord is slow to anger, and great in
power, and will not at all acquit the wicked." God saith in the text, "I the
Lord hath spoken it, and will do it;" which leaves no room to doubt of the
actual fulfilment of the threatening in its utmost extent....Some wicked men
have flattered themselves, that although God hath threatened very dreadful
things to wicked men for their sins, yet in his heart he never intends to fulfil
his threatenings, but only to terrify them, and make them afraid, while they
live. But would the infinitely holy God, who is not a man that he should lie,
and who speaketh no vain words, utter himself in this manner: I the Lord have
spoken it, and will do it; I have not only threatened, but I will also fufill my
threatenings; when at the same time these words did not agree with his heart,
but he secretly knew that though he had spoken, yet he intended not to do it?
Who is he that dares to entertain such horrid blasphemy in his heart?
No;
let no impenitent sinner flatter himself so vainly and foolishly. If it were
indeed only a man, a being of like impotency and mutability with themselves, who
had undertaken to deal with them; they might perhaps with some reason flatter
themselves; that they should find some means to avoid the threatened punishment.
But since an omniscient, omnipotent, immutable God hath undertaken, vain are all
such hopes.
There is no hope that possibly they may steal away to heaven,
though they die unconverted. There is no hope that they can deceive God by any
false show of repentance and faith, and so be taken to heaven through mistake;
for the eyes of God are as a flame of fire; they perfectly see through every
man; the inmost closet of the heart is all open to him
There is no hope
of escaping the threatened punishment by sinking into nothing at death, like
brute creatures Indeed, many wicked men upon their deathbeds wish for this. If
it were so, death would be nothing to them in comparison with what it now is.
But all such wishes are vain.
There is no hope of their escaping without
notice, when they leave the body. There is no hope that God, by reason of the
multiplicity of affairs which ho hath to mind, will happen to overlook them, and
not take notice of them, when they come to die; and so that their souls will
slip away privately, and hide themselves in some secret corner, and so escape
divine vengeance.
There is no hope that they shall be missed in a crowd
at the day of judgment, and that they can have opportunity to hide themselves in
some cave or den of the mountains, or in any secret hole of the earth; and that
while so doing, they will not be minded, by reason of the many things which will
be the objects of attention on that day....Neither is there any hope that they
will be able to crowd themselves in among the multitude of the saints at the
right hand of the Judge, and so go to heaven undiscovered....Nor is there any
hope that God will alter his mind, or that he will repent of what he hath said;
for he is not the son of man that lie should repent. Hath he said, and shall he
not do it? Hath he spoken, and shall he not make it good? When did God ever
undertake to do any thing and fail?
I come now,
III. To show, that
as impenitent sinners cannot shun the threatened punishment; so neither can they
do any thing to deliver themselves from it, or to relieve themselves under it.
This is implied in those words of the text, Can thine hand. be strong? It is
with our hands that we make and accomplish things for ourselves. But the wicked
in hell will have no strength of hand to accomplish any thing at all for
themselves, or to bring to pass any deliverance, or any degree of
relief.
1. They will not he able in that conflict to overcome their
enemy, and so to deliver themselves. God, who will then undertake to deal with
them, and will gird himself with might to execute wrath, will be their enemy,
and will act the part of an enemy with a witness; and they will have no strength
to oppose him. Those who live negligent of their souls under the light of the
gospel, act as if they supposed, that they should be able here after to make
their part good with God. 1 Cor. x. 22. "Do we provoke the Lord to jealousy? Are
we stronger than he ?"...But they will have no power, no might to resist that
omnipotence, which will be engaged against them.
2. They will have no
strength in their hands to do any thing to appease God, or in the least to abate
the fierceness of his wrath. They will not be able to offer any satisfaction:
they will not be able to procure God's pity. Though they cry, God will not hear
them. They will find no price to offer to God, in order to purchase any favor,
or to pay any part of their debt.
3. They will not be able to find any to
befriend them, and intercede with God for them. They had the offer of a mediator
often made them in this world; but they will have no offers of such a nature in
hell. None will befriend them. They will have no friend in HELL; all there will
be their enemies. They will have no friend in heaven: 'None of the saints or
angels will befriend them; or if they should, it would be to no purpose. There
will be no creature that will have any power to dellver them, nor will any ever
pity them.
4. Nor will they ever be able to make their escape. They will
find no means to break prison and flee. In hell, they will be reserved in chains
of darkness for ever and ever. Malefactors have often found means to break
prison, and escape the hand of, civil justice. But none ever escaped out of the
prison of hell, which is God's prison. It is a strong prison: it is beyond any
finite power, or the united strength of all wicked men and devils, to unlock, or
break open the door of that prison. Christ hath the key of hell; "he shuts and
no man opens."
5. Nor will they ever be able to find any thing to relieve
them in hell. They will never find any resting place there; any place of
respite; any secret corner, which will be cooler than the rest, where they may
have a little respite, a small abatement of the extremity of their torment. They
never will be able to find any cooling stream or fountain, in any part of that
world of torment; no, nor so much as a drop of water to cool their tongues. They
will find no company to give them any comfort, or to do them the least good.
They will find no place, where they can remain, and rest, and take breath for
one minute: For they will be tormented with fire and brimstone; and will have no
rest day nor night for ever and ever.
Thus impenitent sinners will be
able neither to shun the punishment threatened, nor to deliver themselves from
it, nor to find any relief under it.
I come now,
IV. To show, that
neither will they be able to bear it. Neither will their bands be strong to
deliver t}themselves from it, nor will their hearts be able to endure it. It is
common with men, when they meet with calamities in this world, in the first
place to endeavor to shun them. But if they find, that they cannot shun them,
then after they are come, they endeavor to deliver themselves from them as soon
as they can; or at least, to order things so, as to deliver themselves in some
degree. But if they find that they can by no means deliver themselves, and see
that the case is so that they must bear them; then they set themselves to bear
them: they fortify their spirits, and take up a resolution, that they will
support themselves under them as well as they can.
But it will be utterly
in vain for impenitent sinners to think to do thus with respect to the torments
of hell. They will not be able to endure them, or at all to support themselves
under them: the torment will be immensely beyond their strength. What will it
signify for a worm, which is about to be pressed under the weight of some great
rock, to be let fall with its whole weight upon it, to collect its strength, to
set itself to bear up the weight of the rock, and to preserve itself from being
crushed by it? Much more in vain will it be for a poor damned soul, to endeavor
to support itself under the weight of the wrath of Almighty God. What is the
strength of man, who is but a worm, to support himself against the power of
Jehovah, and against the fierceness of his wrath? What is man's strength, when
set to bear up against the exertions of infinite power? Matt. xxi. 44,
"Whosoever shall fall on this stone shall be broken; but on whomsoever it shall
fall, it will grind him to powder."
When sinners hear of hell torments,
they sometimes think with themselves: Well, if it shall come to that, that I
must go to hell, I will bear it as well as I can: as if by clothing themselves
with resolution and firmness of mind, they would be able to support themselves
in some measure; when, alas! they will have no resolution, no courage at all.
However they shall have prepared themselves, and collected their strength; yet
as soon as they shall begin to feel that wrath, their hearts will melt and be as
water. However before they may seem to harden their hearts, in order to prepare
themselves to bear, yet the first moment they feel it, their hearts will become
like wax before the furnace. Their courage and resolution will be all gone in an
instant; it will vanish away like a shadow in the twinkling of an eye. The
stoutest and most sturdy will have no more courage than the feeblest infant: let
a man be an infant, or a giant, it will be all one. They will not be able to
keep alive any courage, any strength, any comfort, any hope at all.
I
come now as was proposed,
V. To answer an inquiry which may naturally be
raised concerning these things.
Inquiry. Some may be ready to say, If
this be the case, if impenitent sinners can neither shun future punishment, nor
deliver themselves from it, nor bear it; then what will become of
them?
Answer. They will wholly sink down into eternal death. There will
be that sinking of heart, of which we now cannot conceive. We see how it is with
the body when in extreme pain. The nature of the body will support itself for a
considerable time under very great pain, so as to keep from wholly sinking.
There will be great struggles, lamentable groans and panting, and it may be
convulsions. These are the strugglings of nature to support itself under the
extremity of the pain. There is, as it were, a great lothness in nature to yield
to it; it cannot bear wholly to sink.
But yet sometimes pain of body is
so very extreme and exquisite, that the nature of the body cannot support itself
under it; however loth it may be to sink, yet it cannot bear the pain; there are
a few struggles, and throes, and pantings, and it may be a shriek or two, and
then nature yields to the violence of the torments, sinks down, and the body
dies. This is the death of the body. So it will be with the soul in hell; it
will have no strength or power to deliver itself and its torment and horror will
be so great, so mighty, so vastly disproportioned to its strength, that having
no strength in the least to support itself, although it be infinitely contrary
to the nature and inclination of the soul utterly to sink; yet it will sink, it
will utterly and totally sink, without the least degree of remaining comfort, or
strength, or courage, or hope. And though it will never be annihilated, its
being and perception will never be abolished, yet such will be the infinite
depth of gloominess that it will sink into, that it will be in a state of death,
eternal death.
The nature of man desires happiness; it is the nature of
the soul to crave and thirst after well-being; and if it be under misery, it
eagerly pants after relief; and the greater the misery is, the more eagerly doth
it struggle for help. But if all relief be withholden, all strength overborne,
all support utterly gone; then it sinks into the darkness of death. We can
conceive but little of the matter; we cannot conceive what that sinking of the
soul in such a case is. But to help your conception, imagine yourself to be cast
into a fiery oven, or of a great furnace, where your pain would be as much
greater than that occasioned by accidentally touching a coal of fire, as the
heat is greater. Imagine also that your body were to lie there for a quarter of
an hour, all the while full of quick sense; what horror would you feel at the
entrance of such a furnace! And how long would that quarter of an hour seem to
you! And after you had endured it for one minute, how overbearing would it be to
you to think that you had it to endure the other fourteen!
But what would
be the effect on your soul, if you knew you must lie there enduring that torment
to the full for twenty-four hours! And how much greater would be the effect, if
you knew you must endure it for a whole year; and how vastly greater still, if
you knew you must endure it for a thousand years! O then, how would your heart
sink, if you thought, if you knew, that you must bear it forever and ever! That
there would be no end! That after millions of millions of ages, your torment
would be no nearer to an end, than ever it was; and that you never, never should
be delivered!
But your torment in hell will be immensely greater than
this illustration represents. How then will the heart of a poor creature sink
under it! How utterly inexpressible and inconceivable must the sinking of the
soul be in such a case!
This is the death threatened in the law. This is
dying in the highest sense of the word. This is to die sensibly; to die and know
it; to be sensible of the gloom of death. This is to be undone; this is worthy
of the name of destruction. This sinking of the soul under an infinite weight,
which it cannot bear, is the gloom of hell. We read in Scripture of the
blackness of darkness; this is it, this is the very thing. We read in Scripture
of sinners being lost, and of their losing their souls: this is the thing
intended; this is to lose the soul: they that are the subjects of this are
utterly lost.
APPLICATION
This subject may be applied in a use of
awakening to impenitent sinners. What hath been said under this doctrine is for
thee, O impenitent sinner, O poor wretch, who art in the same miserable state in
which thou camest into the world, excepting that thou art loaded with vastly
greater guilt by thine actual sins. These dreadful things which thou hast heard
are for thee, who art yet unconverted, and still remainest an alien and
stranger, without Christ and without God in the world. They are for thee, who to
this day remainest an enemy to God, and a child of the devil, even in this
remarkable season, when others both here and elsewhere, far and near, are
flocking to Christ; for thee who hearest the noise, the fame of these things,
but knowest nothing of the power of godliness in thine own heart.
Whoever
thou art, whether young or old, little or great, if thou art in a Christless,
unconverted state, this is the wrath, this is the death to which thou art
condemned. This is the wrath that abideth on thee; this is the hell over which
thou hangest, and into which thou art ready to drop every day and every
night.
If thou shalt remain blind, and hard, and dead in sin a little
longer, this destruction will come upon thee: God hath spoken and he will do it.
It is vain for thee to flatter thyself with hopes that thou shalt avoid it, or
to say in thine heart, perhaps it will not be; perhaps it will not be just so;
perhaps things have been represented worse than they are. If thou wilt not be
convinced by the word preached to thee by men in the name of God, God himself
will undertake to convince thee, Ezekiel xiv. 4, 7, 8.
Doth it seem to
thee not real that thou shalt suffer such a dreadful destruction, because it
seems to thee that thou dust not deserve it? And because thou dust not see any
thing so horrid in thyself, as to answer such a dreadful punishment? Why is it
that thy wickedness doth not seem bad enough to deserve this punishment? The
reason is, that thou lovest thy wickedness; thy wickedness seems good to thee;
it appears lovely to thee; thou dust not see any hatefulness in it, or to be
sure, any such hatefulness as to answer such misery.
But know, thou
stupid, blind, hardened wretch, that God doth not see, as thou seest with thy
polluted eyes: thy sins in his sight are infinitely abominable.-Thou knowest
that thou hast a thousand and a thousand times made light of the Majesty of God.
And why should not that Majesty, which thou hast thus despised, be manifested in
the greatness of thy punishment? Thou hast often heard what a great and dreadful
God Jehovah is; but thou hast made so light of it, that thou hast not been
afraid of him, thou hast not been afraid to sin against him, nor to go on day
after day, by thy sins, to provoke him to wrath, nor to cast his commands under
foot, and trample on them. Now why may not God, in the greatness of thy
destruction, justly vindicate and manifest the greatness of that Majesty, which
thou hast despised?
Thou hast despised the mighty power of God; thou hast
not been afraid of it. Now why is it not fit that God should show the greatness
of his power in thy ruin? What king is there who will not show his authority in
the punishment of those subjects that despise it! And who will not vindicate his
royal majesty in executing vengeance on those that rise in rebellion? And art
thou such a fool as to think that the great King of heaven and earth, before
whom all other kings are so many grasshoppers, will not vindicate his kingly
Majesty on such contemptuous rebels as thou art?-Thou art very much mistaken if
thou thinkest so. If thou be regardless of God's Majesty, be it known to thee,
God is not regardless of his own Majesty; he taketh care of the honor of it, and
he will vindicate it.
Think it not strange that God should deal so
severely with thee, or that the wrath which thou shalt suffer should be so
great. For as great as it is, it is no greater than that love of God which thou
hast despised. The love of God, and his grace, condescension, and pity to
sinners in sending his Son into the world to die for them, is every whit as
great and wonderful as this inexpressible wrath. This mercy hath been held forth
to thee, and described in its wonderful greatness hundreds of times, and as
often hath it been offered to thee; but thou wouldst not accept Christ; thou
wouldst not have this great love of God; thou despisedst God's dying love; thou
trampledst the benefits of it under foot. Now why shouldst thou not have wrath
as great as that love and mercy which thou despisest and rejectest? Doth it seem
incredible to thee, that God should so harden his heart against a poor sinner,
as so to destroy him, and to bear him down with infinite power and merciless
wrath? And is this a greater thing than it is for thee to harden thy heart, as
thou hast done, against infinite mercy, and against the dying love of
God?
Doth it seem to thee incredible, that God should be so utterly
regardless of the sinner's welfare, as so to sink him into an infinite abyss of
misery? Is this shocking to thee? And is it not at all shocking to thee, that
thou shouldst be so utterly regardless as thou hast been of the honor and glory
of the infinite God?
It arises from thy foolish stupidity and senselessness,
and is because thou hast a heart of stone, that thou art so senseless of thine
own wickedness as to think thou hast not deserved such a punishment, and that it
is to thee incredible that it will be inflicted upon thee.-But if, when all is
said and done, thou be not convinced, wait but a little while, and thou wilt be
convinced: God will undertake to do the work which ministers cannot do. -Though
judgment against thine evil works be not yet executed, and God now let thee
alone, yet he will soon come upon thee with his great power, and then thou shalt
know what God is, and what thou art.
Flatter not thyself, that if these
things shall prove true, and the worst shall come, thou wilt set thyself to bear
it as well as thou canst. What will it signify to set thyself to bear, and to
collect thy strength to support thyself, when thou shalt fall into the hands of
that omnipotent King, Jehovah? He that made thee, can make his sword approach
unto thee. His sword is not the sword of man, nor is his wrath the wrath of man.
If it were, possibly stoutness might be maintained under it. But it is the
fierceness of the wrath of the great God, who is able to baffle and dissipate
all thy strength in a moment. He can fill thy poor soul with an ocean of wrath,
a deluge of fire and brimstone; or he can make it ten thousand times fuller of
torment than ever an oven was full of fire; and at the same time, can fill it
with despair of ever seeing an end to its torment, or any rest from its misery:
and then where will be thy strength? What will become of thy courage then? What
will signify thine attempts to bear?
What art thou in the hands of the
great God, who made heaven and earth by speaking a word? What art thou, when
dealt with by that strength, which manages all this vast universe, holds the
globe of the earth, directs all the motions of the heavenly bodies from age to
age, and, when the fixed time shall come, will shake all to pieces? There are
other wicked beings a thousand times stronger than thou: there are the great
leviathans, strong and proud spirits, of a gigantic stoutness and hardiness. But
how little are they in the hands of the great God! They are less than weak
infants; they are nothing, and less than nothing in the hands of an angry God,
as will appear at the day of judgment. Their hearts will be broken; they will
sink; they will have no strength nor courage left; they will be as weak as
water; their souls will sink down into an infinite gloom, an abyss of death and
despair. Then what will become of thee, a poor worm, when thou shalt fall into
the hands of that God, when he shall come to show his wrath, and make his power
known on thee?
If the strength of all the wicked men on earth, and of all
the devils in hell, were united in one, and thou wert possessed of it all; and
if the courage, greatness, and stoutness of all their hearts were united in thy
single heart, thou wouldst be nothing in the hands of Jehovah. If it were all
collected, and thou shouldst set thyself to bear as well as thou couldst, all
would sink under his great wrath in an instant, and would be utterly abolished:
thine hands would drop down at once and thine heart would melt as wax.-The great
mountains, the firm rocks, cannot stand before the power of God; as fast as they
stand, they are tossed hither and thither, and skip like lambs, when God appears
in his anger. He can tear the earth in pieces iii a moment; yea, lie can shatter
the whole universe, and dash it to pieces at one blow. How then will thine hands
be strong, or thine heart endure?
Thou canst not stand before a lion of
the forest; an angry wild beast, if stirred up, will easily tear such a one as
thou art in pieces. Yea, not only so, but thou art crushed before the moth. A
very little thing, a little worm or spider, or some such insect, is able to kill
thee. What then canst thou do in the hands of God? It is vain to set the briers
and thorns in battle array against glowing flames; the points of thorns, though
sharp, do nothing to withstand the fire.
Some of you have seen buildings
on fire; imagine therefore with yourselves, what a poor hand you would make at
fighting with the flames, if you were in the midst of so great and fierce a
fire. You have often seen a spider, or some other noisome insect, when thrown
into the midst of a fierce fire, and have observed how immediately it yields to
the force of the flames. There is no long struggle, no fighting against the
fire, no strength exerted to oppose the heat, or to fly from it; but it
immediately stretches forth itself and yields; and the fire takes possession of
it, and at once it becomes full of fire. Here is a little image of what you will
be the subjects of in hell, except you repent and fly to Christ. However you may
think that you will fortify yourselves, and bear as well as you can; the first
moment you shall be cast into hell, all your strength will sink and be utterly
abolished. To encourage yourselves, that you will set yourselves to bear hell
torments as well as you can, is just as if a worm, that is about to be thrown
into a glowing furnace, should swell and fortify itself and prepare itself to
fight the flames.
What can you do with lightnings? What doth it signify
to fight with them? What an absurd figure would a poor weak man make, who, in a
thunder-storm, should expect a flash of lightning on his head or his breast, and
should go forth sword in hand to oppose it; when a stream of brimstone would, in
an instant, drink up all his spirits and his life, and melt his sword! Consider
these things, all you enemies of God, and rejecters of Christ, whether you be
old men or women, Christless heads of families, or young people and wicked
children. Be assured, that if you do not hearken and repent, God intends to show
his wrath, and make his power known upon you. He intends to magnify himself
exceedingly in sinking you down in hell. He intends to show his great majesty at
the day of judgment, before a vast assembly, in your misery; before a greater
assembly many thousand fold than ever yet appeared on earth; before a vast
assembly of saints, and a vast assembly of wicked men, a vast assembly of holy
angels, and before all the crew of devils. God will before all these get himself
honor in your destruction; you shall be tormented in the presence of them all.
Then all will see that God is a great God indeed; then all will see how dreadful
a thing it is to sin against such a God, and to reject such a Saviour, such love
and grace, as you have rejected and despised. All will be filled with awe at the
great sight, and all the saints and angels will look upon you, and adore that
majesty, and that mighty power, and that holiness and justice of God, which
shall appear in your ineffable destruction and misery.
It is probable
that here are some, who hear me this day, who at this very moment are
unawakened, and are in a great degree careless about their souls. I fear there
are some among us who are most fearfully hardened: their hearts are harder than
the very rocks. It is easier to make impressions upon an adamant than upon their
hearts. I suppose some of you have heard all that I have said with ease and
quietness: it appears to you as great big sounding words, but doth not reach
your hearts. You have heard such things many times: you are old soldiers, and
have been too much used to the roaring of heaven's cannon, to be frighted at it.
It will therefore probably be in vain for me to say any thing further to you; I
will only put you in mind that ere long God will deal with you. I cannot deal
with you, you despise what I say; I have no power to make you sensible of your
danger and misery, and of the dreadfulness of the wrath of God. The attempts of
men in this way have often proved vain.
However, God hath undertaken to
deal with such men as you are. It is his manner commonly first to let men try
their utmost strength: particularly to let ministers try, that thus he may show
ministers their own weakness and impotency; and when they have done what they
can, and all fails, then God takes the matter into his own hands. So it seems by
your obstinacy, as if God intended to undertake to deal with you. He will
undertake to subdue you; he will see if he cannot cure you of your senselessness
and regardlessness of his threatenings. And you will be convinced; you will be
subdued effectually: your hearts will be broken with a witness; your strength
will be utterly broken, your courage and hope will sink. God will surely break
those who will not bow. God, having girded himself with his power and wrath,
hath heretofore undertaken to deal with many hard stubborn, senseless, obstinate
hearts; and he never failed, he always did his work thoroughly. It will not be
long before you will be wonderfully changed. You who now hear of hell and the
wrath of the great God, and sit here in these seats so easy and quiet, and go
away so careless; by and by will shake, and tremble, and cry out, and shriek,
and gnash your teeth, and will be thoroughly convinced of the vast weight and
importance of these great things, which you now despise.
.
.
.
Back to Top
THE JUSTICE OF GOD IN THE DAMNATION OF
SINNERS
Romans 3:19
That every mouth may be stopped.
The
main subject of the doctrinal part of this epistle, is the free grace of God in
the salvation of men by Christ Jesus; especially as it appears in the doctrine
of justification by faith alone. And the more clearly to evince this doctrine,
and show the reason of it, the apostle, in the first place, establishes that
point, that no flesh living can be justified by the deeds of the law. And to
prove it, he is very large and particular in showing, that all mankind, not only
the Gentiles, but Jews, are under sin, and so under the condemnation of the law;
which is what he insists upon from the beginning of the epistle to this place.
He first begins with the Gentiles; and in the first chapter shows that they are
under sin, by setting forth the exceeding corruptions and horrid wickedness that
overspread the Gentile world: and then through the second chapter, and the
former part of this third chapter, to the text and following verse, he shows the
same of the Jews, that they also are in the same circumstances with the Gentiles
in this regard. They had a high thought of themselves, because they were God's
covenant people, and circumcised, and the children of Abraham. They despised the
Gentiles as polluted, condemned, and accursed; but looked on themselves, on
account of their external privileges, and ceremonial and moral righteousness, as
a pure and holy people, and the children of God; as the apostle observes in the
second chapter. It was therefore strange doctrine to them, that they also were
unclean and guilty in God's sight, and under the condemnation and curse of the
law. The apostle does therefore, on account of their strong prejudices against
such doctrine, the more particularly insists upon it, and shows that they are no
better than the Gentiles; and as in the 9th verse of this chapter, "What then?
Are we better than they? No, in no wise; for we have before proved both Jews and
Gentiles, that they are all under sin." And, to convince them of it, he then
produces certain passages out of their own law, or the Old Testament, (to whose
authority they pretend a great regard,) from the ninth verse to our text. And it
may be observed, that the apostle, first, cites certain passages to prove that
all mankind are corrupt, (verses 10-12.) "As it is written, there is none
righteous, no not one: There is none that understandeth, there is none that
seeketh after God: They are all gone out of the way, they are together become
unprofitable, there is none that doeth good, no not one." Secondly, the passages
he cites next, are to prove, that not only all are corrupt, but each one wholly
corrupt, as it were all over unclean, from the crown of the head to the soles of
his feet; and therefore several particular parts of thebody are mentioned, the
throat, the tongue, the lips, the mouth, the feet, (verses 13-15.) "Their throat
is an open sepulchre; with their tongues they have used deceit; the poison of
asps is under their lips; whose mouth is full of cursing and bitterness: their
feet are swift to shed blood." And, Thirdly, he quotes other passages to show,
that each one is not only all over corrupt, but corrupt to a desperate degree,
by affirming the most pernicious tendency of their wickedness; "Destruction and
misery are in their ways." And then by denying all goodness or godliness in
them; "And the way of peace have they not known: There is no fear of God before
their eyes." And then, lest the Jews should think these passages of their law do
not concern them, and only the Gentiles are intended in them, the apostle shows
in the text, not only that they are not exempt, but that they especially must be
understood: "Now we know that whatsoever things the law saith, it saith to them
who are under the law." By those that are under the law is meant the Jews; and
the Gentiles by those that are without law; as appears by the 12th verse of the
preceding chapter. There is a special reason to understand the law, as speaking
to and of them, to whom it was immediately given. And therefore the Jews would
be unreasonable in exempting themselves. And if we examine the places of the Old
Testament whence these passages are taken, we shall see plainly that special
respect is had to the wickedness of the people of that nation, in every one of
them. So that the law shuts all up in universal and desperate wickedness, that
every mouth may be stopped; the mouths of the Jews, as well as of the Gentiles,
notwithstanding all those privileges by which they were distinguished from the
Gentiles.
The things that the law says, are sufficient to stop the mouths
of all mankind, in two respects.
1. To stop them from boasting of their
righteousness, as the Jews were wont to do; as the apostle observes in the 23rd
verse of the preceding chapter.- That the apostle has respect to stopping their
mouths in this respect, appears by the 27th verse of the context, "Where is
boasting then? It is excluded." The law stops our mouths from making any plea
for life, or the favor of God, or any positive good, from our own
righteousness.
2. To stop them from making any excuse for ourselves, or
objection against the execution of the sentence of the law, or the infliction of
the punishment that it threatens. That it is intended, appears by the words
immediately following, "That all the world may become guilty before God." That
is, that they may appear to be guilty, and stand convicted before God, and
justly liable to the condemnation of his law, as guilty of death, according to
the Jewish way of speaking.
And thus the apostle proves, that no flesh
can be justified in God's sight by the deeds of the law; as he draws the
conclusion in the following verse; and so prepares the way for establishing of
the great doctrine of justification by faith alone, which he proceeds to do in
the following part of the chapter, and of the
epistle.
DOCTRINE
"It is just with God eternally to cast off and
destroy sinners."- For this is the punishment which the law condemns to- The
truth of this doctrine may appear by the joint consideration of two things, viz.
Man's sinfulness, and God's sovereignty.
I. It appears from the
consideration of man's sinfulness. And that whether we consider the infinitely
evil nature of all sin, or how much sin men are guilty of.
1. If we
consider the infinite evil and heinousness of sin in general, it is not unjust
in God to inflict what punishment is deserved; because the very notion of
deserving any punishment is, that it may be justly inflicted. A deserved
punishment and a just punishment are the same thing. To say that one deserves
such a punishment, and yet to say that he does not justly deserve it, is a
contradiction; and if he justly deserves it, then it may be justly
inflicted.
Every crime or fault deserves a greater or less punishment, in
proportion as the crime itself is greater or less. If any fault deserves
punishment, then so much the greater the fault, so much the greater is the
punishment deserved. The faulty nature of any thing is the formal ground and
reason of its desert of punishment; and therefore the more any thing hath of
this nature, the more punishment it deserves. And therefore the terribleness of
the degree of punishment, let it be never be so terrible, is no argument against
the justice of it, if the proportion does but hold between the heinousness of
the crime and the dreadfulness of the punishment; so that if there be any such
thing as a fault infinitely heinous, it will follow that it is just to inflict a
punishment for it that is infinitely dreadful.
A crime is more or less
heinous, according as we are under greater or less obligations to the contrary.
This is self-evident; because it is herein that the criminalness or faultiness
of any thing consists, that it is contrary to what we are obliged or bound to,
or what ought to be in us. So the faultiness of one being hating another, is in
proportion to his obligation to love him. The crime of one being despising and
casting contempt on another, is proportionably more or less heinous, as he was
under greater or less obligations to honour him. The fault of disobeying
another, is greater or less, as any one is under greater or less obligations to
obey him. And therefore if there be any being that we are under infinite
obligations to love, and honour, and obey, the contrary towards him must be
infinitely faulty.
Our obligation to love, honour, and obey any being, is in
proportion to his loveliness, honourableness, and authority; for that is the
very meaning of the words. When we say any one is very lovely, it is the same as
to say, that he is one very much to be loved. Or if we say such a one is more
honourable than another, the meaning of the words is, that he is one that we are
more obliged to honour. If we say any one has great authority over us, it is the
same as to say, that he has great right to our subjection and
obedience.
But God is a being infinitely lovely, because he hath infinite
excellency and beauty. To have infinite excellency and beauty, is the same thing
as to have infinite loveliness. He is a being of infinite greatness, majesty,
and glory; and therefore he is infinitely honourable. He is infinitely exalted
above the greatest potentates of the earth, and highest angels in heaven; and
therefore he is infinitely more honourable than they. His authority over us is
infinite; and the ground of his right to our obedience is infinitely strong; for
he is infinitely worthy to be obeyed himself, and we have an absolute,
universal, and infinite dependence upon him.
So that sin against God,
being a violation of infinite obligations, must be a crime infinitely heinous,
and so deserving of infinite punishment.- Nothing is more agreeable to the
common sense of mankind, than that sins committed against any one, must be
proportionably heinous to the dignity of the being offended and abused; as it is
also agreeable to the word of God, I Samuel 2:25. "If one man sin against
another, the judge shall judge him;" (i.e. shall judge him, and inflict a finite
punishment, such as finite judges can inflict;) "but if a man sin against the
Lord, who shall entreat for him?" This was the aggravation of sin that made
Joseph afraid of it. Genesis 39:9. "How shall I commit this great wickedness,
and sin against God?" This was the aggravation of David's sin, in comparison of
which he esteemed all others as nothing, because they were infinitely exceeded
by it. Psalm 51:4. "Against thee, thee only have I sinned."-The eternity of the
punishment of ungodly men renders it infinite: and it renders it no more than
infinite; and therefore renders no more than proportionable to the heinousness
of what they are guilty of.
If there be any evil or faultiness in sin
against God, there is certainly infinite evil: for if it be any fault at all, it
has an infinite aggravation, viz. that it is against an infinite object. If it
be ever so small upon other accounts, yet if it be any thing, it has one
infinite dimension; and so is an infinite evil. Which may be illustrated by
this: if we suppose a thing to have infinite length, but no breadth and
thickness, (a mere mathematical line,) it is nothing: but if it have any breadth
and thickness, though never so small, and infinite length, the quantity of it is
infinite; it exceeds the quantity of any thing, however broad, thick, and long,
wherein these dimensions are all finite.
So that the objections made
against the infinite punishment of sin, from the necessity, or rather previous
certainty, of the futurition of sin, arising from the unavoidable original
corruption of nature, if they argue any thing, argue against any faultiness at
all: for if this necessity or certainty leaves any evil at all in sin, that
fault must be infinite by reason of the infinite object.
But every such
objector as would argue from hence, that there is no fault at all in sin,
confutes himself, and shows his own insincerity in his objection. For at the
same time that he objects, that men's acts are necessary, and that this kind of
necessity is inconsistent with faultiness in the act, his own practice shows
that he does not believe what he objects to be true: otherwise why does he at
all blame men? Or why are such persons at all displeased with men, for abusive,
injurious, and ungrateful acts towards them? Whatever they pretend, by this they
show that indeed they do believe that there is no necessity in men's acts that
is inconsistent with blame. And if their objection be this, that this previous
certainty is by God's own ordering, and that where God orders an antecedent
certainty of acts, he transfers all the fault from the actor on himself; their
practice shows, that at the same time they do not believe this, but fully
believe the contrary: for when they are abused by men, they are displeased with
men, and not with God only.
The light of nature teaches all mankind, that
when an injury is voluntary, it is faulty, without any consideration of what
there might be previously to determine the futurition of that evil act of the
will. And it really teaches this as much to those that object and cavil most as
to others; as their universal practice shows. By which it appears, that such
objections are insincere and perverse. Men will mention others' corrupt nature
when they are injured, as a thing that aggravates their crime, and that wherein
their faultiness partly consists. How common is it for persons, when they look
on themselves greatly injured by another, to inveigh against him, and aggravate
his baseness, by saying, "He is a man of a most perverse spirit: he is naturally
of a selfish, niggardly, or proud and haughty temper: he is one of a base and
vile disposition." And yet men's natural and corrupt dispositions are mentioned
as an excuse for them, with respect to their sins against God, as if they
rendered them blameless.
2. That it is just with God eternally to cast
off wicked men, may more abundantly appear, if we consider how much sin they are
guilty of. From what has been already said, it appears, that if men were guilty
of sin but in one particular, that is sufficient ground of their eternal
rejection and condemnation. If they are sinners, that is enough. Merely this,
might be sufficient to keep them from ever lifting up their heads, and cause
them to smite on their breasts, with the publican that cried, "God be merciful
to me a sinner." But sinful men are full of sin; full of principles and acts of
sin: their guilt is like great mountains, heaped one upon another, till the pile
is grown up to heaven. They are totally corrupt, in every part, in all their
faculties, and all the principles of their nature, their understandings, and
wills; and in all their dispositions and affections. Their heads, their hearts,
are totally depraved; all the members of their bodies are only instruments of
sin; and all their senses, seeing, hearing, tasting, &c. are only inlets and
outlets of sin, channels of corruption. There is nothing but sin, no good at
all. Romans. 7:18. "In me, that is, in my flesh, dwells no good thing." There is
all manner of wickedness. There are the seeds of the greatest and blackest
crimes. There are principles of all sorts of wickedness against men; and there
is all wickedness against God. There is pride; there is enmity; there is
contempt; there is quarreling; there is atheism; there is blasphemy. There are
these things in exceeding strength; the heart is under the power of them, is
sold under sin, and is a perfect slave to it. There is hard-heartedness,
hardness greater than that of a rock, or an adamant-stone. There is obstinacy
and perverseness, incorrigibleness and inflexibleness in sin, that will not be
overcome by threatenings or promises, by awakenings or encouragements, by
judgments or mercies, neither by that which is terrifying nor that which is
winning. The very blood of God our Saviour will not win the heart of a wicked
man.
And there are actual wickednesses without number or measure. There
are breaches of every command, in thought, word, and deed: a life full of sin;
days and nights filled up with sin; mercies abused and frowns despised; mercy
and justice, and all the divine perfections, trampled on; and the honour of each
person in the Trinity trod in the dirt. Now if one sinful word or thought has so
much evil in it, as to deserve eternal destruction, how do they deserve to be
eternally cast off and destroyed, that are guilty of so much sin!
II. If
with man's sinfulness, we consider God's sovereignty, it may serve further to
clear God's justice in the eternal rejection and condemnation of sinners, from
men's cavils and objections. I shall not now pretend to determine precisely,
what things are, and what things are not, proper acts and exercises of God's
holy sovereignty; but only, that God's sovereignty extends to the following
things.
1. That such is God's sovereign power and right, that he is
originally under no obligation to keep men from sinning; but may in his
providence permit and leave them to sin. He was not obliged to keep either
angels or men from falling. It is unreasonable to suppose, that God should be
obliged, if he makes a reasonable creature capable of knowing his will, and
receiving a law from him, and being subject to his moral government, at the same
time to make it impossible for him to sin, or break his law. For if God be
obliged to this, it destroys all use of any commands, laws, promises, or
threatenings, and the very notion of any moral government of God over those
reasonable creatures. For to what purpose would it be, for God to give such and
such laws, and declare his holy will to a creature, and annex promises and
threatenings to move him to his duty, and make him careful to perform it, if the
creature at the same time has this to think of, that God is obliged to make it
impossible for him to break his laws? How can God's threatenings move to care or
watchfulness, when, at the same time, God is obliged to render it impossible
that he should be exposed to the threatenings? Or, to what purpose is it for God
to give a law at all? For according to this supposition, it is God, and not the
creature, that is under the law. It is the lawgiver's care, and not the
subject's, to see that his law is obeyed; and this care is what the lawgiver is
absolutely obliged to! If God be obliged never to permit a creature to fall,
there is an end of all divine laws, or government, or authority of God over the
creature; there can be no manner of use of these things.
God may permit
sin, though the being of sin will certainly ensue on that permission: and so, by
permission, he may dispose and order the event. If there were any such thing as
chance, or mere contingence, and the very notion of it did not carry a gross
absurdity, (as might easily be shown that it does,) it would have been very
unfit that God should have left it to mere chance, whether man should fall or
no. For chance, if there should be any such thing, is undesigning and blind. And
certainly it is more fit that an event of so great importance, and that is
attended with such an infinite train of great consequences, should be disposed
and ordered by infinite wisdom, than that it should be left to blind
chance.
If it be said, that God need not have interposed to render it
impossible for man to sin, and yet not leave it to mere contingence or blind
chance neither; but might have left it with man's free will, to determine
whether to sin or no: I answer, if God did leave it to man's free will, without
any sort of disposal, or ordering [or rather, adequate cause] in the case,
whence it should be previously certain how that free will should determine, then
still that first determination of the will must be merely contingent or by
chance. It could not have any antecedent act of the will to determine it; for I
speak now of the very first act of motion of the will, respecting the affair
that may be looked upon as the prime ground and highest source of the event. To
suppose this to be determined by a foregoing act is a contradiction. God's
disposing this determination of the will by his permission, does not at all
infringe the liberty of the creature: it is in no respect any more inconsistent
with liberty, than mere chance or contingence. For if the determination of the
will be from blind, undesigning chance, it is no more from the agent himself, or
from the will itself, than if we suppose, in the case, a wise, divine disposal
by permission.
2. It was fit that it should be at the ordering of the
divine wisdom and good pleasure, whether every particular man should stand for
himself, or whether the first father of mankind should be appointed as the moral
and federal head and representative of the rest. If God has not liberty in this
matter to determine either of these two as he pleases, it must be because
determining that the first father of men should represent the rest, and not that
every one should stand for himself, is injurious to mankind. For if it be not
injurious, how is it unjust? But it is not injurious to mankind; for there is
nothing in the nature of the case itself, that makes it better that each man
should stand for himself, than that all should be represented by their common
father; as the least reflection or consideration will convince any one. And if
there be nothing in the nature of the thing that makes the former better for
mankind than the latter, then it will follow, that they are not hurt in God's
choosing and appointing the latter, rather than the former; or, which is the
same thing, that it is not injurious to mankind.
3. When men are fallen,
and become sinful, God by his sovereignty has a right to determine about their
redemption as he pleases. He has a right to determine whether he will redeem any
or not. He might, if he had pleased, have left all to perish, or might have
redeemed all. Or, he may redeem some, and leave others; and if he doth so, he
may take whom he pleases, and leave whom he pleases. To suppose that all have
forfeited his favor, and deserved to perish, and to suppose that he may not
leave any one individual of them to perish, implies a contradiction; because it
supposes that such a one has a claim to God's favor, and is not justly liable to
perish; which is contrary to the supposition.
It is meet that God should
order all these things according to his own pleasure. By reason of his greatness
and glory, by which he is infinitely above all, he is worthy to be sovereign,
and that his pleasure should in all things take place. He is worthy that he
should make himself his end, and that he should make nothing but his own wisdom
his rule in pursuing that end, without asking leave or counsel of any, and
without giving account of any of his matters. It is fit that he who is
absolutely perfect, and infinitely wise, and the Fountain of all wisdom, should
determine every thing [that he effects] by his own will, even things of the
greatest importance. It is meet that he should be thus sovereign, because he is
the first being, the eternal being, whence all other beings are. He is the
Creator of all things; and all are absolutely and universally dependent on him;
and therefore it is meet that he should act as the sovereign possessor of heaven
and earth.
APPLICATION
In the improvement of this doctrine, I
would chiefly direct myself to sinners who are afraid of damnation, in a use of
conviction. This may be matter of conviction to you, that it would be just and
righteous with God eternally to reject and destroy you. This is what you are in
danger of. You who are a Christless sinner are a poor condemned creature: God's
wrath still abides upon you; and the sentence of condemnation lies upon you. You
are in God's hands, and it is uncertain what he will do with you. You are afraid
what will become of you. You are afraid that it will be your portion to suffer
eternal burnings; and your fears are not without grounds; you have reason to
tremble every moment. But be you never so much afraid of it, let eternal
damnation be never so dreadful, yet it is just. God may nevertheless do it, and
be righteous, and holy, and glorious. Though eternal damnation be what you
cannot bear, and how much soever your heart shrinks at the thought of it, yet
God's justice may be glorious in it. The dreadfulness of the thing on your part,
and the greatness of your dread of it, do not render it the less righteous on
God's part. If you think otherwise, it is a sign that you do not see yourself,
that you are not sensible what sin is, nor how much of it you have been guilty
of. Therefore for your conviction, be directed,
First, To look over your
past life: inquire at the mouth of conscience, and hear what that has to testify
concerning it. Consider what you are, what light you have had, and what means
you have lived under: and yet how you have behaved yourself! What have those
many days and nights you have lived been filled up with? How have those years
that have rolled over your heads, one after another, been spent? What has the
sun shone upon you for, from day to day, while you have improved his light to
serve Satan by it? What has God kept your breath in your nostrils for, and given
you meat and drink, that you have spent your life and strength, supported by
them, in opposing God, and rebellion against him?
How many sorts of
wickedness have you not been guilty of! How manifold have been the abominations
of your life! What profaneness and contempt of God has been exercised by you!
How little regard have you had to the Scriptures, to the word preached, to
sabbaths, and sacraments! How profanely have you talked, many of you, about
those things that are holy! After what manner have many of you kept God's holy
day, not regarding the holiness of the time, not caring what you thought of in
it! Yea, you have not only spent the time in worldly, vain, and unprofitable
thoughts, but in immoral thoughts; pleasing yourself with the reflection on past
acts of wickedness, and in contriving new acts. Have not you spent much holy
time in gratifying your lusts in your imaginations; yea, not only holy time, but
the very time of God's public worship, when you have appeared in God's more
immediate presence? How have you not only attended to the worship, but have in
the mean time been feasting your lusts, and wallowing yourself in abominable
uncleanness! How many sabbaths have you spent, one after another, in a most
wretched manner! Some of you not only in worldly and wicked thoughts, but also a
very wicked outward behavior! When you on sabbath-days have got along with your
wicked companions, how has holy time been treated among you! What kind of
conversation has there been! Yea, how have some of you, by a very indecent
carriage, openly dishonored and cast contempt on the sacred services of God's
house, and holy day! And what you have done some of you alone, what wicked
practices there have been in secret, even in holy time, God and your own
consciences know.
And how have you behaved yourself in the time of family
prayer! And what a trade have many of you made of absenting yourselves from the
worship of the families you belong to, for the sake of vain company! And how
have you continued in the neglect of secret prayer! Therein wilfully living in a
known sin, going abreast against as plain a command as any in the Bible! Have
you not been one that has cast off fear, and restrained prayer before
God?
What wicked carriage have some of you been guilty of towards your
parents! How far have you been from paying that honour to them which God has
required! Have you not even harboured ill-will and malice towards them? And when
they have displeased you, have wished evil to them? yea, and shown your vile
spirit in your behavior? and it is well if you have not mocked them behind their
backs; and, like the cursed Ham and Canaan, as it were, derided your parents'
nakedness instead of covering it, and hiding your eyes from it. Have not some of
you often disobeyed your parents, yea, and refused to be subject to them? Is it
not a wonder of mercy and forbearance, that the proverb has not before now been
accomplished on you, Proverbs 30:17. "The eye that mocketh at his father, and
refuseth to obey his mother, the ravens of the valley shall pick it out, and the
young eagles shall eat it."
What revenge and malice have you been guilty
of towards your neighbors! How have you indulged this spirit of the devil,
hating others, and wishing evil to them, rejoicing when evil befell them, and
grieving at others' prosperity, and lived in such a way for a long time! Have
not some of you allowed a passionate furious spirit, and behaved yourselves in
your anger more like wild beasts than like Christians?
What covetousness
has been in many of you! Such has been your inordinate love of the world, and
care about the things of it, that it has taken up your heart; you have allowed
no room for God and religion; you have minded the world more than your eternal
salvation. For the vanities of the world you have neglected reading, praying and
meditation; for the things of the world, you have broken the sabbath: for the
world you have spent a great deal of your time in quarreling. For the world you
have envied and hated your neighbor; for the world you have cast God, and
Christ, and heaven, behind your back; for the world you have sold your own soul.
You have as it were drowned your soul in worldly cares and desires; you have
been a mere earth-worm, that is never in its element but when grovelling and
buried in the earth.
How much of a spirit of pride has appeared in you,
which is in a peculiar manner the spirit and condemnation of the devil! How have
some of you vaunted yourselves in your apparel! others in their riches! others
in their knowledge and abilities! How has it galled you to see others above you!
How much has it gone against the grain for you to give others their due honour!
And how have you shown your pride by setting up your wills and in opposing
others, and stirring up and promoting division, and a party spirit in public
affairs.
How sensual have you been! Are there not some here that have
debased themselves below the dignity of human nature, by wallowing in sensual
filthiness, as swine in the mire, or as filthy vermin feeding with delight on
rotten carrion? What intemperance have some of you been guilty of! How much of
your precious time have you spent at the tavern, and in drinking companies, when
you ought to have been at home seeking God and your salvation in your families
and closets!
And what abominable lasciviousness have some of you been
guilty of! How have you indulged yourself from day to day, and from night to
night, in all manner of unclean imaginations! Has not your soul been filled with
them, till it has become a hold of foul spirits, and a cage of every unclean and
hateful bird? What foul-mouthed persons have some of you been, often in lewd and
lascivious talk and unclean songs, wherein were things not fit to be spoken! And
such company, where such conversation has been carried on, has been your
delight. And with what unclean acts and practices have you defiled yourself! God
and your own consciences know what abominable lasciviousness you have practised
in things not fit to be named, when you have been alone; when you ought to have
been reading, or meditating, or on your knees before God in secret prayer. And
how have you corrupted others, as well as polluted yourselves! What vile
uncleanness have you practised in company! What abominations have you been
guilty of in the dark! Such as the apostle doubtless had respect to in Ephesians
5:12. "For it is a shame even to speak of those things that are done of them in
secret." Some of you have corrupted others, and done what in you lay to undo
their souls, (if you have not actually done it;) and by your vile practices and
example have made room for Satan, invited his presence, and established his
interest, in the town where you have lived.
What lying have some of you been
guilty of, especially in your childhood! And have not your heart and lips often
disagreed since you came to riper years? What fraud, and deceit, and
unfaithfulness, have many of you practised in your own dealings with your
neighbours, of which your own heart is conscious, if you have not been noted by
others.
And how have some of you behaved yourselves in your family
relations! How have you neglected your children's souls! And not only so, but
have corrupted their minds by your bad examples; and instead of training them up
in the nurture and admonition of the Lord, have rather brought them up in the
devil's service!
How have some of you attended that sacred ordinance of
the Lord's supper without any manner of serious preparation, and in a careless
slighty frame of spirits, and chiefly to comply with custom! Have you not
ventured to put the sacred symbols of the body and blood of Christ into your
mouth, while at the same time you lived in ways of known sins, and intended no
other than still to go on in the same wicked practices? And, it may be, have sat
at the Lord's table with rancour in your heart against some of your brethren
that you have sat there with. You have come even to that holy feast of love
among God's children, with the leaven of malice and envy in your heart; and so
have eaten and drank judgment to yourself.
What stupidity and sottishness
has attended your course of wickedness: which has appeared in your obstinacy
under awakening dispensations of God's word and providence. And how have some of
you backslidden after you have set out in religion, and quenched God's Spirit
after he had been striving with you! And what unsteadiness, and slothfulness,
and long misimprovement of God's strivings with you, have you been chargeable
with!
Now, can you think when you have thus behaved yourself, that God is
obliged to show you mercy? Are you not after all this ashamed to talk of its
being hard with God to cast you off? Does it become one who has lived such a
life to open his mouth to excuse himself, to object against God's justice in his
condemnation, or to complain of it as hard in God not to give him converting and
pardoning grace, and make him his child, and bestow on him eternal life? Or to
talk of his duties and great pains in religion, as if such performances were
worthy to be accepted, and to draw God's heart to such a creature? If this has
been your manner, does it not show how little you have considered yourself, and
how little a sense you have had of your own sinfulness?
Secondly, Be
directed to consider, if God should eternally reject and destroy you, what an
agreeableness and exact mutual answerableness there would be between God so
dealing with you, and your spirit and behaviour. There would not only be an
equality, but a similitude. God declares, that his dealings with men shall be
suitable to their disposition and practice. Psalm 18:25, 26. "With the merciful
man, thou wilt show thyself merciful; with an upright man, thou wilt show
thyself upright; with the pure, thou wilt show thyself pure; and with the
froward, thou wilt show thyself froward." How much soever you dread damnation,
and are affrighted and concerned at the thoughts of it; yet if God should indeed
eternally damn you, you would be met with but in your own way; you would be
dealt with exactly according to your own dealing. Surely it is but fair that you
should be made to buy in the same measure in which you sell.
Here I would
particularly show,- 1. That if God should eternally destroy you, it would be
agreeable to your treatment of God. 2. That it would be agreeable to your
treatment of Jesus Christ. 3. That it would be agreeable to your behaviour
towards your neighbours. 4. That it would be according to your own foolish
behaviour towards yourself.
I. If God should for ever cast you off, it
would be exactly agreeable to your treatment of him. That you may be sensible of
this, consider,
1. You never have exercised the least degree of love to
God; and therefore it would be agreeable to your treatment of him, if he should
never express any love to you. When God converts and saves a sinner, it is a
wonderful and unspeakable manifestation of divine love. When a poor lost soul is
brought home to Christ, and has all his sins forgiven him, and is made a child
of God, it will take up a whole eternity to express and declare the greatness of
that love. And why should God be obliged to express such wonderful love to you,
who never exercised the least degree of love to him in all your life? You never
have loved God, who is infinitely glorious and lovely; and why then is God under
obligation to love you, who are all over deformed and loathsome as a filthy
worm, or rather a hateful viper? You have no benevolence in your heart towards
God; you never rejoiced in God's happiness; if he had been miserable, and that
had been possible, you would have liked it as well as if he were happy; you
would not have cared how miserable he was, nor mourned for it, any more than you
now do for the devil's being miserable. And why then should God be looked upon
as obliged to take so much care for your happiness, as to do such great things
for it, as he doth for those that are saved? Or why should God be called hard,
in case he should not be careful to save you from misery? You care not what
becomes of God's glory; you are not distressed how much soever his honour seems
to suffer in the world: and why should God care any more for your welfare? Has
it not been so, that if you could but promote your private interest, and gratify
your own lusts, you cared not how much the glory of God suffered? And why may
not God advance his own glory in the ruin of your welfare, not caring how much
your interest suffers by it? You never so much as stirred one step, sincerely
making the glory of God your end, or acting from real respect to him: and why
then is it hard if God doth not do such great things for you, as the changing of
your nature, raising you from spiritual death to life, conquering the powers of
darkness for you, translating you out of the kingdom of darkness into the
kingdom of his dear Son, delivering you from eternal misery, and bestowing upon
you eternal glory? You were not willing to deny yourself for God; you never
cared to put yourself out of your way for Christ; whenever any thing cross or
difficult came in your way, that the glory of God was concerned in, it has been
your manner to shun it, and excuse yourself from it. You did not care to hurt
yourself for Christ, whom you did not see worthy of it; and why then must it be
looked upon as a hard and cruel thing, if Christ has not been pleased to spill
his blood and be tormented to death for such a sinner.
2. You have
slighted God; and why then may not God justly slight you? When sinners are
sensible in some measure of their misery, they are ready to think it hard that
God will take no notice of them; that he will see them in such a lamentable
distressed condition, beholding their burdens and tears, and seem to slight it,
and manifest no pity to them. Their souls they think are precious: it would be a
dreadful thing if they should perish, and burn in hell for ever. They do not see
through it, that God should make so light of their salvation. But then, ought
they not to consider, that as their souls are precious, so is God's honour
precious? The honour of the infinite God, the great King of heaven and earth, is
a thing of as great importance, (and surely may justly be so esteemed by God,)
as the happiness of you, a poor little worm. But yet you have slighted that
honour of God, and valued it no more than the dirt under your feet. You have
been told that such and such things were contrary to the will of a holy God, and
against his honour; but you cared not for that. God called upon you, and
exhorted you to be more tender of his honour; but you went on without regarding
him. Thus have you slighted God! And yet, is it hard that God should slight you?
Are you more honourable than God, that he must be obliged to make much of you,
how light soever you make of him and his glory?
And you have not only
slighted God in time past, but you slight him still. You indeed now make a
pretence and show of honouring him in your prayers, and attendance on other
external duties, and by sober countenance, and seeming devoutness in your words
and behaviour; but it if all mere dissembling. That downcast look and seeming
reverence, is not from any honour you have to God in your heart, though you
would have God take it so. You who have not believed in Christ, have not the
least jot of honour to God; that show of it is merely forced, and what you are
driven to by fear, like those mentioned in Psalm 66:3. "Through the greatness of
thy power shall thine enemies submit themselves to thee." In the original it is,
"shall lie unto thee;" that is, yield feigned submission, and dissemble respect
and honour to thee. There is a rod held over you that makes you seem to pay such
respect to God. This religion and devotion, even the very appearance of it,
would soon be gone, and all vanish away, if that were removed. Sometimes it may
be you weep in your prayers, and in your hearing sermons, and hope God will take
notice of it, and take it for some honour; but he sees it to be all hypocrisy.
You weep for yourself; you are afraid of hell; and do you think that is worthy
of God to take much notice of you, because you can cry when you are in danger of
being damned; when at the same time you indeed care nothing for God's
honour.
Seeing you thus disregard so great a God, is it a heinous thing
for God to slight you, a little, wretched, despicable creature; a worm, a mere
nothing, and less than nothing; a vile insect, that has risen up in contempt
against the Majesty of heaven and earth?
3. Why should God be looked upon
as obliged to bestow salvation upon you, when you have been so ungrateful for
the mercies he has bestowed upon you already? God has tried you with a great
deal of kindness, and he never has sincerely been thanked by you for any of it.
God has watched over you, and preserved you, and provided for you, and followed
you with mercy all your days; and yet you have continued sinning against him. He
has given you food and raiment, but you have improved both in the service of
sin. He has preserved you while you slept; but when you arose, it was to return
to the old trade of sinning. God, notwithstanding this ingratitude, has still
continued his mercy; but his kindness has never won your heart, or brought you
to a more grateful behaviour towards him. It may be you have received many
remarkable mercies, recoveries from sickness, or preservations of your life when
exposed by accidents, when if you had died, you would have gone directly to
hell; but you never had any true thankfulness for any of these mercies. God has
kept you out of hell, and continued your day of grace, and the offers of
salvation, so long a time; while you did not regard your own salvation so much
as in secret to ask God for it. And now God has greatly added to his mercy to
you, by giving you the strivings of his Spirit, whereby a most precious
opportunity for your salvation is in your hands. But what thanks has God
received for it? What kind of returns have you made for all this kindness? As
God has multiplied mercies, so have you multiplied provocations.
And yet
now are you ready to quarrel for mercy, and to find fault with God, not only
that he does not bestow more mercy, but to contend with him, because he does not
bestow infinite mercy upon you, heaven with all it contains, and even himself,
for your eternal portion. What ideas have you of yourself, that you think God is
obliged to do so much for you, though you treat him ever so ungratefully for his
kindness wherewith you have been followed all the days of your life.
4.
You have voluntarily chosen to be with Satan in his enmity and opposition to
God; how justly therefore might you be with him in his punishment! You did not
choose to be on God's side, but rather chose to side with the devil, and have
obstinately continued in it, against God's often repeated calls and counsels.
You have chosen rather to hearken to Satan than to God, and would be with him in
his work. You have given yourself up to him, to be subject to his power and
government, in opposition to God; how justly therefore may God also give you up
to him, and leave you in his power, to accomplish your ruin! Seeing you have
yielded yourself to his will, to do as he would have you, surely God may leave
you in his hands to execute his will upon you. If men will be with God's enemy,
and on his side, why is God obliged to redeem them out of his hands, when they
have done his work? Doubtless you would be glad to serve the devil, and be God's
enemy while you live, and then to have God your friend, and deliver you from the
devil, when you come to die. But will God be unjust if he deals otherwise by
you? No, surely! It will be altogether and perfectly just, that you should have
your portion with him with whom you have chosen to work; and that you should be
in his possession to whose dominion you have yielded yourself; and if you cry to
God for deliverance, he may most justly give you that answer. Judges 10:14. "Go
to the gods which you have chosen."
5. Consider how often you have
refused to hear God's calls to you, and how just it would therefore be, if he
should refuse to hear you when you call upon him. You are ready, it may be, to
complain that you have often prayed, and earnestly begged of God to show you
mercy, and yet have no answer of prayer: One says, I have been constant in
prayer for so many years, and God has not heard me. Another says, I have done
what I can; I have prayed as earnestly as I am able; I do not see how I can do
more; and it will seem hard if after all I am denied. But do you consider how
often God has called, and you have denied him? God has called earnestly, and for
a long time; he has called and called again in his word, and in his providence,
and you have refused. You was not uneasy for fear you should not show regard
enough to his calls. You let him call as loud and as long as he would; for your
part, you had no leisure to attend to what he said; you had other business to
mind; you had these and those lusts to gratify and please, and worldly concerns
to attend; you could not afford to stand considering of what God had to say to
you. When the ministers of Christ have stood and pleaded with you, in his name,
sabbath after sabbath, and have even spent their strength in it, how little was
you moved! It did not alter you, but you went on still as you used to do; when
you went away, you returned again to your sins, to your lasciviousness, to your
vain mirth, to your covetousness, to your intemperance, and that has been the
language of your heart and practice, Exodus 5:2. "Who is the Lord, that I should
obey his voice?" Was it no crime for you to refuse to hear when God called? And
yet is it now very hard that God does not hear your earnest calls, and that
though your calling on God be not from any respect to him, but merely from
self-love? The devil would beg as earnestly as you, if he had any hope to get
salvation by it, and a thousand times as earnestly, and yet be as much of a
devil as he is now. Are your calls more worthy to be heard than God's? Or is God
more obliged to regard what you say to him, than you to regard his commands,
counsels, and invitations to you? What can be more justice than this, Proverbs
1:24, &c. "Because I have called, and ye refused, I have stretched out my
hand, and no man regarded; but ye have set at nought all my counsel, and would
none of my reproof: I will also laugh at your calamity, I will mock when your
fear cometh; when your fear cometh as desolation, and your destruction cometh as
a whirlwind; when distress and anguish cometh upon you. Then shall they call
upon me, but I will not answer; they shall seek me early, but they shall not
find me."
6. Have you not taken encouragement to sin against God, on that
very presumption, that God would show you mercy when you sought it? And may not
God justly refuse you that mercy that you have so presumed upon? You have
flattered yourself, that though you did so, yet God would show you mercy when
you cried earnestly to him for it: how righteous therefore would it be in God,
to disappoint such a wicked presumption! It was upon that very hope that you
dared to affront the majesty of heaven so dreadfully as you have done; and can
you now be so sottish as to think that God is obliged not to frustrate that
hope?
When a sinner takes encouragement to neglect secret prayer which
God has commanded, to gratify his lusts, to live a carnal vain life, to thwart
God, to run upon him, and contemn him to his face, thinking with himself, "If I
do so, God would not damn me; he is a merciful God, and therefore when I seek
his mercy he will bestow it upon me;" must God be accounted hard because he will
not do according to such a sinner's presumption?
Cannot he be excused
from showing such a sinner mercy when he is pleased to seek it, without
incurring the charge of being unjust; if this be the case, God has no liberty to
vindicate his own honour and majesty; but must lay himself open to all manner of
affronts, and yield himself up to the abuse of vile men, though they disobey,
despise, and dishonour him, as much as they will; and when they have done, his
mercy and pardoning grace must not be in his own power and at his own disposal,
but he must be obliged to dispense it at their call. He must take these bold and
vile contemners of his majesty, when it suits them to ask it, and must forgive
all their sins, and not only so, but must adopt them into his family, and make
them his children, and bestow eternal glory upon them. What mean, low, and
strange thoughts have such men of God, who think thus of him! Consider, that you
have injured God the more, and have been the worse enemy to him, for his being a
merciful God. So have you treated that attribute of God's mercy! How just is it
therefore that you never should have any benefit of that attribute!
There
is something peculiarly heinous in sinning against the mercy of God more than
other attributes. There is such base and horrid ingratitude, in being the worse
to God because he is a being of infinite goodness and grace, that it above all
things renders wickedness vile and detestable. This ought to win us, and engage
us to serve God better; but instead of that, to sin against him the more, has
something inexpressibly bad in it, and does in a peculiar manner enhance guilt,
and incense wrath; as seems to be intimated, Romans 2:4, 5. "Or despisest thou
the riches of his goodness, and forbearance, and long-suffering; not knowing
that the goodness of God leadeth thee to repentance? But after thy hardness and
impenitent heart, treasurest up unto thyself wrath against the day of wrath and
revelation of the righteous judgment of God."
The greater the mercy of
God is, the more should you be engaged to love him, and live to his glory. But
it has been contrariwise with you; the consideration of the mercies of God being
so exceeding great, is the thing wherewith you have encouraged yourself in sin.
You have heard that the mercy of God was without bounds, that it was sufficient
to pardon the greatest sinner, and you have upon that very account ventured to
be a very great sinner. Though it was very offensive to God, though you heard
that God infinitely hated sin, and that such practices as you went on in were
exceeding contrary to his nature, will, and glory, yet that did not make you
uneasy; you heard that he was a very merciful God, and had grace enough to
pardon you, and so cared not how offensive your sins were to him. How long have
some of you gone on in sin, and what great sins have some of you been guilty of,
on that presumption! Your own conscience can give testimony to it, that this has
made you refuse God's calls, and has made you regardless of his repeated
commands. Now, how righteous would it be if God should swear in his wrath, that
you should never be the better for his being infinitely merciful!
Your
ingratitude has been the greater, that you have not only abused the attribute of
God's mercy, taking encouragement from it to continue in sin, but you have also
presumed that God would exercise infinite mercy to you in particular; which
consideration should have especially endeared God to you. You have taken
encouragement to sin the more, from that consideration, that Christ came into
the would and died to save sinners; such thanks has Christ had from you, for
enduring such a tormenting death for his enemies! Now, how justly might God
refuse that you should ever be the better for his Son's laying down his life! It
was because of these things that you put off seeking salvation. You would take
the pleasures of sin still longer, hardening yourself because mercy was
infinite, and it would not be too late, if you sought it afterwards; now, how
justly may God disappoint you in this, and so order it that it shall be too
late!
7. How have some of you risen up against God, and in the frame of
your minds opposed him in his sovereign dispensations! And how justly upon that
account might God oppose you, and set himself against you! You never yet would
submit to God; never willingly comply, that God should have dominion over the
world, and that he should govern it for his own glory, according to his own
wisdom. You, a poor worm, a potsherd, a broken piece of an earthen vessel, have
dared to find fault and quarrel with God. Isaiah 16:9. "Woe to him that striveth
with his Maker. Let the potsherd strive with the potsherds of the earth: shall
the clay say to him that fashioned it, What makest thou?" But yet you have
ventured to do it. Romans 9:20. "Who art thou, O man, that repliest against
God?" But yet you have thought you was big enough; you have taken upon you to
call God to an account, why he does thus and thus; you have said to Jehovah,
What dost thou?
If you have been restrained by fear from openly venting
your opposition and enmity of heart against God's government, yet it has been in
you; you have not been quiet in the frame of your mind; you have had the heart
of a viper within, and have been ready to spit your venom at God. It is well if
sometimes you have not actually done it, by tolerating blasphemous thoughts and
malignant risings of heart against him; yea, and the frame of your heart in some
measure appeared in impatient and fretful behaviour.- Now, seeing you have thus
opposed God, how just is it that God should oppose you! Or is it because you are
so much better, and so much greater than God, that it is a crime for him to make
that opposition against you which you make against him? Do you think that the
liberty of making opposition is your exclusive prerogative, so that you may be
an enemy to God, but God must by no means be an enemy to you, but must be looked
upon under obligation nevertheless to help you, and save you by his blood, and
bestow his best blessings upon you?
Consider how in the frame of your
mind you have thwarted God in those very exercises of mercy towards others that
you are seeking for yourself. God exercising his infinite grace towards your
neighbours, has put you into an ill frame, and it may be, set you into a tumult
of mind. How justly therefore may God refuse ever to exercise that mercy towards
you! Have you not thus opposed God showing mercy to others, even at the very
time when you pretended to be earnest with God for pity and help for yourself?
Yea, and while you was endeavouring to get something wherewith to recommend
yourself to God? And will you look to God still with a challenge of mercy, and
contend with him for it notwithstanding? Can you who have such a heart, and have
thus behaved yourself, come to God for any other than mere sovereign
mercy?
II. If you should for ever be cast off by God, it would be
agreeable to your treatment of Jesus Christ. It would have been just with God if
he had cast you off for ever, without ever making you the offer of a Saviour.
But God hath not done that; he has provided a Saviour for sinners, and offered
him to you, even his own Son Jesus Christ, who is the only Saviour of men. All
that are not for ever cast off are saved by him. God offers men salvation
through him, and has promised us, that if we come to him, we shall not be cast
off. But if you have treated, and still treat, this Saviour after such a manner,
that if you should be eternally cast off by God, it would be most agreeable to
your behaviour towards him; which appears by this, viz. "That you reject Christ,
and will not have him for your Saviour."
If God offers you a Saviour from
deserved punishment, and you will not receive him, then surely it is just that
you should go without a Saviour. Or is God obliged, because you do not like this
Saviour, to provide you another? He has given an infinitely honourable and
glorious person, even his only begotten Son, to be a sacrifice for sin, and so
provided salvation; and this Saviour is offered to you: now if you refuse to
accept him, is God therefore unjust if he does not save you? Is he obliged to
save you in a way of your own choosing, because you do not like the way of his
choosing? Or will you charge Christ with injustice because he does not become
your Saviour, when at the same time you will not have him when he offers himself
to you, and beseeches you to accept of him as your Saviour?
I am sensible
that by this time many persons are ready to object against this. If all should
speak what they now think, we should hear a murmuring all over the
meeting-house, and one and another would say, "I cannot see how this can be,
that I am not willing that Christ should be my Saviour, when I would give all
the world that he was my Saviour: how is it possible that I should not be
willing to have Christ for my Saviour when this is what I am seeking after, and
praying for, and striving for, as for my life?"
Here therefore I would
endeavour to convince you, that you are under a gross mistake in this matter.
And, First, I would endeavour to show the grounds of your mistake. And Secondly,
To demonstrate to you, that you have rejected, and do wilfully reject, Jesus
Christ.
First, That you may see the weak grounds of your mistake,
consider,
1. There is a great deal of difference between a willingness
not to be damned, and a being willing to receive Christ for your Savior. You
have the former; there is no doubt of that: nobody supposes that you love misery
so as to choose an eternity of it; and so doubtless you are willing to be saved
from eternal misery. But that is a very different thing from being willing to
come to Christ: persons very commonly mistake the one for the other, but they
are quite two things. You may love the deliverance, but hate the deliverer. You
tell of a willingness; but consider what is the object of that willingness. It
does not respect Christ; the way of salvation by him is not at all the object of
it; but it is wholly terminated on your escape from misery. The inclination of
your will goes no further than self, it never reaches Christ. You are willing
not to be miserable; that is, you love yourself, and there your will and choice
terminate. And it is but a vain pretence and delusion to say or think, that you
are willing to accept of Christ.
2. There is certainly a great deal of
difference between a forced compliance and a free willingness. Force and freedom
cannot consist together. Now that willingness, whereby you think you are willing
to have Christ for a Saviour, is merely a forced thing. Your heart does not go
out after Christ of itself, but you are forced and driven to seek an interest in
him. Christ has no share at all in your heart; there is no manner of closing of
the heart with him. This forced compliance is not what Christ seeks of you; he
seeks a free and willing acceptance, Psalm 110:3. "Thy people shall be willing
in the day of thy power." He seeks not that you should receive him against your
will, but with a free will. He seeks entertainment in your heart and choice.-
And if you refuse thus to receive Christ, how just is it that Christ should
refuse to receive you? How reasonable are Christ's terms, who offers to save all
those that willingly, or with a good will, accept of him for their Saviour! Who
can rationally expect that Christ should force himself upon any man to be his
Saviour? Or what can be looked for more reasonable, than that all who would be
saved by Christ, should heartily and freely entertain him? And surely it would
be very dishonourable for Christ to offer himself upon lower terms.- But I would
now proceed,
Secondly, To show that you are not willing to have Christ
for a Saviour. To convince you of it, consider,
1. How it is possible
that you should be willing to accept of Christ as a Saviour from the desert of a
punishment that you are not sensible you have deserved. If you are truly willing
to accept of Christ as a Saviour, it must be as a sacrifice to make atonement
for your guilt. Christ came into the world on this errand, to offer himself as
an atonement, to answer for our desert of punishment. But how can you be willing
to have Christ for a Saviour from a desert of hell, if you be not sensible that
you have a desert of hell? If you have not really deserved everlasting burnings
in hell, then the very offer of an atonement for such a desert is an imposition
upon you. If you have no such guilt upon you, then the very offer of a
satisfaction for that guilt is an injury, because it implies in it a charge of
guilt that you are free from. Now therefore it is impossible that a man who is
not convinced of his guilt can be willing to accept of such an offer; because he
cannot be willing to accept the charge which the offer implies. A man who is not
convinced that he has deserved so dreadful a punishment, cannot willingly submit
to be charged with it. If he thinks he is willing, it is but a mere forced,
feigned business; because in his heart he looks upon himself greatly injured;
and therefore he cannot freely accept of Christ, under that notion of a Saviour
from the desert of such a punishment; for such an acceptance is an implicit
owning that he does deserve such a punishment.
I do not say, but that men
may be willing to be saved from an undeserved punishment; they may rather not
suffer it, than suffer it. But a man cannot be willing to accept one at God's
hands, under the notion of a Saviour from a punishment deserved from him which
he thinks he has not deserved; it is impossible that any one should freely allow
a Saviour under that notion. Such an one cannot like the way of salvation by
Christ; for if he thinks he has not deserved hell, then he will think that
freedom from hell is a debt; and therefore cannot willingly and heartily receive
it as a free gift.- If a king should condemn a man to some tormenting death,
which the condemned person thought himself not deserving of, but looked upon the
sentence as unjust and cruel, and the king, when the time of execution drew
nigh, should offer him his pardon, under the notion of a very great act of grace
and clemency, the condemned person never could willingly and heartily allow it
under that notion, because he judged himself unjustly condemned.
Now by
this it is evident that you are not willing to accept of Christ as your Saviour;
because you never yet had such a sense of your own sinfulness, and such a
conviction of your great guilt in God 's sight, as to be indeed convinced that
you lay justly condemned to the punishment of hell. You never was convinced that
you had forfeited all favour, and was in God's hands, and at his sovereign and
arbitrary disposal, to be either destroyed or saved, just as he pleased. You
never yet was convinced of the sovereignty of God.
2. That you are not
sincerely willing to accept of Christ as your Saviour, appears by this, That you
never have been convinced that he is sufficient for the work of your salvation.
You never had a sight or sense of any such excellency or worthiness in Christ,
as should give such great value to his blood and his mediation with God, as that
it was sufficient to be accepted for such exceeding guilty creatures, who have
so provoked God, and exposed themselves to such amazing wrath. Saying it is so
and allowing it be as others say, is a very different thing from being really
convinced of it, and a being made sensible of it in your own heart. The
sufficiency of Christ depends upon, or rather consists in his excellency. It is
because he is so excellent a person that his blood is of sufficient value to
atone for sin, and it is hence that his obedience is so worthy in God's sight;
it is also hence that his intercession is so prevalent; and therefore those that
never had any spiritual sight or sense of Christ's excellency, cannot be
sensible of his sufficiency.
And that sinners are not convinced that
Christ is sufficient for the work he has undertaken, appears most manifestly
when they are under great convictions of their sin, and danger of God's wrath.
Though it may be before they thought they could allow Christ to be sufficient,
(for it is easy to allow any one to be sufficient for our defense at a time when
we see no danger,) yet when they come to be sensible of their guilt and God's
wrath, what discouraging thoughts do they entertain! How are they ready to draw
towards despair, as if there were no hope or help for such wicked creatures as
they! The reason is, They have no apprehension or sense of any other way that
God's majesty can be vindicated, but only in their misery. To tell them of the
blood of Christ signifies nothing, it does not relieve their sinking, despairing
hearts. This makes it most evident that they are not convinced that Christ is
sufficient to be their Mediator.- And as long as they are unconvinced of this,
it is impossible they should be willing to accept of him as their Mediator and
Saviour. A man in distressing fear will not willingly betake himself to a fort
that he judges not sufficient to defend him from the enemy. A man will not
willingly venture out into the ocean in a ship that he suspects is leaky, and
will sink before he gets through his voyage.
3. It is evident that you
are not willing to have Christ for your Saviour, because you have so mean an
opinion of him, that you durst not trust his faithfulness. One that undertakes
to be the Saviour of souls had need be faithful; for if he fails in such a
trust, how great is the loss! But you are not convinced of Christ's
faithfulness; as is evident, because at such times as when you are in a
considerable measure sensible of your guilt and God's anger, you cannot be
convinced that Christ is willing to accept of you, or that he stands ready to
receive you, if you should come to him, though Christ so much invites you to
come to him, and has so fully declared that he will not reject you, if you do
come; as particularly, John 6:37. "Him that cometh to me, I will in no wise cast
out." Now, there is no man can be heartily willing to trust his eternal welfare
in the hands of an unfaithful person, or one whose faithfulness he
suspects.
4. You are not willing to be saved in that way by Christ, as is
evident, because you are not willing that your own goodness should be set at
nought. In the way of salvation by Christ men's own goodness is wholly set at
nought; there is no account at all made of it. Now you cannot be willing to be
saved in a way wherein your own goodness is set at nought, as is evident, since
you make much of it yourself. You make much of your prayers and pains in
religion, and are often thinking of them; how considerable do they appear to
you, when you look back upon them! And some of you are thinking how much more
you have done than others, and expecting some respect or regard that God should
manifest to what you do. Now, if you make so much of what you do yourself, it is
impossible that you should be freely willing that God should make nothing of it
. As we may see in other things; if a man is proud of a great estate, or if he
values himself much upon his honourable office, or his great abilities, it is
impossible that he should like it, and heartily approve of it, that others
should make light of these things and despise them.
Seeing therefore it
is so evident, that you refuse to accept of Christ as your Saviour, why is
Christ to be blamed that he does not save you? Christ has offered himself to
you, to be your Saviour in time past, and he continues offering himself still,
and you continue to reject him, and yet complain that he does not save you.- So
strangely unreasonable, and inconsistent with themselves, are gospel
sinners!
But I expect there are many of you that still object. Such an
objection as this, is probably now in the hearts of many here
present.
Objection. If I am not willing to have Christ for my Saviour, I
cannot make myself willing.- But I would give an answer to this objection by
laying down two things, that must be acknowledged to be exceeding
evident.
1. It is no excuse, that you cannot receive Christ of yourself,
unless you would if you could. This is so evident of itself, that it scarce
needs any proof. Certainly if persons would not if they could, it is just the
same thing as to the blame that lies upon them, whether they can or cannot. If
you were willing, and then found that you could not, your being unable would
alter the case, and might be some excuse; because then the defect would not be
in your will, but only in your ability. But as long as you will not, it is no
matter, whether you have ability or no ability.
If you are not willing to
accept of Christ, it follows that you have no sincere willingness to be willing;
because the will always necessarily approves of and rests in its own acts. To
suppose the contrary, would be to suppose a contradiction; it would be to
suppose that a man's will is contrary to itself, or that he wills contrary to
what he himself wills. As you are not willing to come to Christ, and cannot make
yourself willing, so you have no sincere desire to be willing; and therefore may
most justly perish without a Saviour. There is no excuse at all for you; for say
what you will about your inability, the seat of your blame lies in your perverse
will, that is an enemy to the Saviour. It is in vain for you to tell of your
want of power, as long as your will is found defective. If a man should hate
you, and smite you in the face, but should tell you at the same time, that he
hated you so much, that he could not help choosing and willing so to do, would
you take it the more patiently for that? Would not your indignation be rather
stirred up the more?
2. If you would be willing if you could, that is no
excuse, unless your unwillingness to be willing be sincere. That which is
hypocritical, and does not come from the heart, but is merely forced, ought
wholly to be set aside, as worthy of no consideration; because common sense
teaches, that what is not hearty, but hypocritical is indeed nothing, being only
a show of what is not; but that which is good for nothing, ought to go for
nothing. But if you set aside all that is not free, and call nothing a
willingness, but a free hearty willingness, then see how the case stands, and
whether or no you have not lost all your excuse for standing out against the
calls of the gospel. You say you would make yourself willing to accept if you
could; but it is not from any good principle that you are willing for that. It
is not from any free inclination, or true respect to Christ, or any love to your
duty, or any spirit of obedience. It is not from the influence of any real
respect, or tendency in your heart, towards any thing good, or from any other
principle than such as is in the hearts of devils, and would make them have the
same sort of willingness in the same circumstances. It is therefore evident,
that there can be no goodness in that would be willing to come to Christ: and
that which has no goodness, cannot be an excuse for any badness. If there be no
good in it, then it signifies nothing, and weighs nothing, when put into the
scales to counterbalance that which is bad.
Sinners therefore spend their
time in foolish arguing and objecting, making much of that which is good for
nothing, making those excuses that are not worth offering. It is in vain to keep
making objection. You stand justly condemned. The blame lies at your door:
Thrust it off from you as often as you will, it will return upon you. Sew
fig-leaves as long as you will, your nakedness will appear. You continue
wilfully and wickedly rejecting Jesus Christ, and will not have him for your
Saviour, and therefore it is sottish madness in you to charge Christ with
injustice that he does not save you.
Here is the sin of unbelief! Thus
the guilt of that great sin lies upon you! If you never had thus treated a
Saviour, you might most justly have been damned to all eternity: it would but be
exactly agreeable to your treatment of God. But besides this, when God,
notwithstanding, has offered you his own dear Son, to save you from this endless
misery you had deserved, and not only so, but to make you happy eternally in the
enjoyment of himself, you have refused him, and would not have him for your
Saviour, and still refuse to comply with the offers of the gospel; what can
render any person more inexcusable? If you should now perish for ever, what can
you have to say?
Hereby the justice of God in your destruction appears in
two respects:
1. It is more abundantly manifest that it is just that you
should be destroyed. Justice never appears so conspicuous as it does after
refused and abused mercy. Justice in damnation appears abundantly the more clear
and bright, after a wilful rejection of offered salvation. What can an offended
prince do more than freely offer pardon to a condemned malefactor? And if he
refuses to accept of it, will any one say that his execution is
unjust?
2. God's justice will appear in your greater destruction. Besides
the guilt that you would have had if a Saviour never had been offered, you bring
that great additional guilt upon you, of most ungratefully refusing offered
deliverance. What more base and vile treatment of God can there be, than for
you, when justly condemned to eternal misery, and ready to be executed, and God
graciously sends his own Son, who comes and knocks at your door with a pardon in
his hand, and not only a pardon, but a deed of eternal glory; I say, what can be
worse, than for you, out of dislike and enmity against God and his Son, to
refuse to accept those benefits at his hands? How justly may the anger of God be
greatly incensed and increased by it! When a sinner thus ungratefully rejects
mercy, his last error is worse than the first; this is more heinous than all his
former rebellion, and may justly bring down more fearful wrath upon
him.
The heinousness of this sin of rejecting a Saviour especially
appears in two things:
1. The greatness of the benefits offered: which
appears in the greatness of the deliverance, which is from inexpressible degrees
of corruption and wickedness of heart and life, the least degree of which is
infinitely evil; and from misery that is everlasting; and in the greatness and
glory of the inheritance purchased and offered. Hebrews 2:3. "How shall we
escape, if we neglect so great salvation."
2. The wonderfulness of the
way in which these benefits are procured and offered. That God should lay help
on his own Son, when our case was so deplorable that help could be had in no
mere creature; and that he should undertake for us, and should come into the
world, and take upon him our nature, and should not only appear in a low state
of life, but should die such a death, and endure such torments and contempt for
sinners while enemies, how wonderful is it! And what tongue or pen can set forth
the greatness of the ingratitude, baseness, and perverseness there is in it,
when a perishing sinner that is in the most extreme necessity of salvation,
rejects it, after it is procured in such a way as this! That so glorious a
person should be thus treated, and that when he comes on so gracious an errand!
That he should stand so long offering himself and calling and inviting, as he
has done to many of you, and all to no purpose, but all the while be set at
nought! Surely you might justly be cast into hell without one more offer of a
Saviour! Yea, and thrust down into the lowest hell! Herein you have exceeded the
very devils; for they never rejected the offers of such glorious mercy; no, nor
of any mercy at all. This will be the distinguishing condemnation of
gospel-sinners, John 3:18. "He that believeth not is condemned already, because
he hath not believed in the name of the only begotten Son of God."- That outward
smoothness of your carriage towards Christ, that appearance of respect to him in
your looks, your speeches, and gestures, do not argue but that you set him at
nought in your heart. There may be much of these outward shows of respect, and
yet you be like Judas, that betrayed the Son of man with a kiss; and like those
mockers that bowed the knee before him, and at the same time spit in his
face.
III. If God should for ever cast you off and destroy you, it would
be agreeable to your treatment of others.- It would be no other than what would
be exactly answerable to your behaviour towards your fellow-creatures, that have
the same human nature, and are naturally in the same circumstances with you, and
that you ought to love as yourself. And that appears especially in two
things.
1. You have many of you been opposite in your spirit to the
salvation of others. There are several ways that natural men manifest a spirit
of opposition against the salvation of souls. It sometimes appears by a fear
that their companions, acquaintances, and equals, will obtain mercy, and so
become unspeakably happier than they. It is sometimes manifested by an
uneasiness at the news of what others have hopefully obtained. It appears when
persons envy others for it, and dislike them the more, and disrelish their talk,
and avoid their company, and cannot bear to hear their religious discourse, and
especially to receive warnings and counsels from them. And it oftentimes appears
by their backwardness to entertain charitable thoughts of them, and by their
being brought with difficulty to believe that they have obtained mercy, and a
forwardness to listen to any thing that seems to contradict it. The devil hated
to own Job's sincerity, Job 1:7, &c. and chapter 2, verses 3, 4, 5. There
appears very often much of this spirit of the devil in natural men. Sometimes
they are ready to make a ridicule of others' pretended godliness; they speak of
the ground of others' hopes, as the enemies of the Jews did of the wall that
they built. Nehemiah 4:3. "Now Tobiah the Ammonite was by him, and he said, That
which they build, if a fox go up, he shall even break down their stone wall."
There are many that join with Sanballat and Tobiah, and are of the same spirit
with them. There always was, and always will be, an enmity betwixt the seed of
the serpent and the seed of the women. It appeared in Cain, who hated his
brother, because he was more acceptable to God than himself; and it appears
still in these times, and in this place. There are many that are like the elder
brother, who could not bear that the prodigal when he returned should be
received with such joy and good entertainment, and was put into a fret by it,
both against his brother that had returned, and his father that had made him so
welcome. Luke 15.
Thus have many of you been opposite to the salvation of
others, who stand in as great necessity of it as you. You have been against
their being delivered from everlasting misery, who can bear it no better than
you; not because their salvation would do you any hurt, or their damnation help
you, any otherwise than as it would gratify that vile spirit that is so much
like the spirit of the devil, who, because he is miserable himself, is unwilling
that others should be happy. How just therefore is it that God should be
opposite to your salvation! If you have so little love or mercy in you as to
begrudge your neighbour's salvation, whom you have no cause to hate, but the law
of God and nature requires you to love, why is God bound to exercise such
infinite love and mercy to you, as to save you at the price of his own blood?
you, whom he is no way bound to love, but who have deserved his hatred a
thousand and a thousand times? You are not willing that others should be
converted, who have behaved themselves injuriously towards you; and yet, will
you count it hard if God does not bestow converting grace upon you that have
deserved ten thousand times as ill of God, as ever any of your neighbours have
of you? You are opposite to God's showing mercy to those that you think have
been vicious persons, and are very unworthy of such mercy. Is others'
unworthiness a just reason why God should not bestow mercy on them? And yet will
God be hard, if, notwithstanding all your unworthiness, and the abominableness
of your spirit and practice in his sight, he does not show you mercy? You would
have God bestow liberally on you, and upbraid not; but yet when he shows mercy
to others, you are ready to upbraid as soon as you hear of it; you immediately
are thinking with yourself how ill they have behaved themselves; and it may be
your mouths on this occasion are open, enumerating and aggravating the sins they
have been guilty of. You would have God bury all your faults, and wholly blot
out all your transgressions; but yet if he bestows mercy on others, it may be
you will take that occasion to rake up all their old faults that you can think
of. You do not much reflect on and condemn yourself for your baseness and unjust
spirit towards others, in your opposition to their salvation; you do not quarrel
with yourself, and condemn yourself for this; but yet you in your heart will
quarrel with God, and fret at his dispensations, because you think he seems
opposite to showing mercy to you. One would think that the consideration of
these things should for ever stop your mouth.
2. Consider how you have
promoted others' damnation. Many of you, by the bad examples you have set, by
corrupting the minds of others, by your sinful conversation, by leading them
into or strengthening them in sin, and by the mischief you have done in human
society other ways that might be mentioned, have been guilty of those things
that have tended to others' damnation. You have heretofore appeared on the side
of sin and Satan, and have strengthened their interest, and have been many ways
accessary to others' sins, have hardened their hearts, and thereby have done
what has tended to the ruin of their souls.- Without doubt there are those here
present who have been in a great measure the means of others' damnation. One man
may really be a means of others' damnation as well as salvation. Christ charges
the scribes and Pharisees with this, Matthew 23:13. "Ye shut up the kingdom of
heaven against men; for ye neither go in yourselves, neither suffer ye them that
are entering, to go in." We have no reason to think that this congregation has
none in it who are cursed from day to day by poor souls that are roaring out in
hell, whose damnation they have been the means of, or have greatly contributed
to.- There are many who contribute to their own children's damnation, by
neglecting their education, by setting them bad examples, and bringing them up
in sinful ways. They take some care of their bodies, but take little care of
their poor souls; they provide for them bread to eat, but deny them the bread of
life, that their famishing souls stand in need of. And are there no such parents
here who have thus treated their children? If their children be not gone to
hell, no thanks to them; it is not because they have not done what has tended to
their destruction. Seeing therefore you have had no more regard to others'
salvation, and have promoted their damnation, how justly might God leave you to
perish yourself!
IV. If God should eternally cast you off, it would but
be agreeable to your own behaviour towards yourself; and that in two
respects:
1. In being so careless of your own salvation. You have refused
to take care for your salvation, as God has counselled and commanded you from
time to time; and why may not God neglect it, now you seek it of him? Is God
obliged to be more careful of your happiness, than you are either of your own
happiness or his glory? Is God bound to take that care for you, out of love to
you, that you will not take for yourself, either from love to yourself, or
regard to his authority? How long, and how greatly, have you neglected the
welfare of your precious soul, refusing to take pains and deny yourself, or put
yourself a little out of your way for your salvation, while God has been calling
upon you! Neither your duty to God, nor love to your own soul, were enough to
induce you to do little things for your own eternal welfare; and yet do you now
expect that God should do great things, putting forth almighty power, and
exercising infinite mercy for it? You was urged to take care for your salvation,
and not to put it off. You was told that was the best time before you grew
older, and that it might be, if you would put it off, God would not hear you
afterwards; but yet you would not hearken; you would run the venture of it. Now
how justly might God order it so, that it should be too late, leaving you to
seek in vain! You was told, that you would repent of it if you delayed; but you
would not hear: how justly therefore may God give you cause to repent of it, by
refusing to show you mercy now! If God sees you going on in ways contrary to his
commands and his glory, and requires you to forsake them, and tells you that
they tend to the destruction of your own soul, and therefore counsels you to
avoid them, and you refuse; how just would it be if God should be provoked by
it, henceforward to be as careless of the good of your soul as you are
yourself!
2. You have not only neglected your salvation, but you have
wilfully taken direct courses to undo yourself. You have gone on in those ways
and practices which have directly tended to your damnation, and have been
perverse and obstinate it. You cannot plead ignorance; you had all the light set
before you that you could desire. God told you that you was undoing yourself;
but yet you would do it. He told you that the path you was going in led to
destruction, and counselled you to avoid it; but you would not hearken. How
justly therefore may God leave you to be undone! You have obstinately persisted
to travel in the way that leads to hell for a long time, contrary to God's
continual counsels and commands, till it may be at length you are got almost to
your journey's end, and are come near to hell's gate, and so begin to be
sensible of your danger and misery; and not account it unjust and hard if God
will not deliver you! You have destroyed yourself, and destroyed yourself
wilfully, contrary to God's repeated counsels, yea, and destroyed yourself in
fighting against God. Now therefore, why do you blame any but yourself if you
are destroyed? If you will undo yourself in opposing God, and while God opposes
you by his calls and counsels, and, it may be too, by the convictions of his
Spirit, what can you object against it, if God now leaves you to be undone? You
would have your own way, and did not like that God should oppose you in it, and
your way was to ruin your own soul; how just therefore is it, if, now at length,
God ceases to oppose you, and falls in with you, and lets your soul be ruined;
and as you would destroy yourself, so should put to his hand to destroy you too!
The ways you went on in had a natural tendency to your misery: if you would
drink poison in opposition to God, and in contempt of him and his advice, who
can you blame but yourself if you are poisoned, and so perish? If you would run
into the fire against all restraints both of God's mercy and authority, you must
even blame yourself if you are burnt.
Thus I have proposed some things to
your consideration, which, if you are not exceeding blind, senseless, and
perverse, will stop your mouth, and convince you that you stand justly condemned
before God; and that he would in no wise deal hardly with you, but altogether
justly, in denying you any mercy, and in refusing to hear your prayers, though
you pray never so earnestly, and never so often, and continue in it never so
long. God may utterly disregard your tears and moans, your heavy heart, your
earnest desires, and great endeavours; and he may cast you into eternal
destruction, without any regard to your welfare, denying you converting grace,
and giving you over to Satan, and at last cast you into the lake that burns with
fire and brimstone, to be there to eternity, having no rest day or night, for
ever glorifying his justice upon you in the presence of the holy angels, and in
the presence of the Lamb.
Objection. But here many may still object, (for
I am sensible it is a hard thing to stop sinners' mouths,) "God shows mercy to
others that have done these things as well as I, yea, that have done a great
deal worse than I."
Answer. 1. That does not prove that God is any way
bound to show mercy to you, or them either. If God bestows it on others, he does
not so because he is bound to bestow it: he might if he had pleased, with
glorious justice, have denied it them. If God bestows it on some, that does not
prove that he is bound to bestow it on any; and if he is bound to bestow it on
none, then he is not bound to bestow it on you. God is in debt to none; and if
he gives to some that he is not in debt to, because it is his pleasure, that
does not bring him into debt to others. It alters not the case as to you,
whether others have it, or have it not: you do not deserve damnation the less,
than if mercy never had been bestowed on any at all. Matthew 20:15. "Is thine
eye evil, because mine is good?"
2. If this objection be good, then the
exercise of God's mercy is not in his own right, and his grace is not his own to
give. That which God may not dispose of as he pleases, is not his own; for that
which is one's own, is at his own disposal: but if it be not God's own, then he
is not capable of making a gift or present of it to any one; it is impossible to
give what is a debt.- What is it that you would make of God? Must the great God
be tied up, that he must not use his own pleasure in bestowing his own gifts,
but if he bestows them on one, must be looked upon obliged to bestow them on
another? Is not God worthy to have the same right, with respect to the gifts of
his grace, that a man has to his money or goods? Is it because God is not so
great, and should be more in subjection than man, that this cannot be allowed
him? If any of you see cause to show kindness to a neighbour, do all the rest of
your neighbours come to you, and tell you, that you owe them so much as you have
given to such a man? But this is the way that you deal with God, as though God
were not worthy to have as absolute a property in his goods, as you have in
yours.
At this rate God cannot make a present of any thing; he has
nothing of his own to bestow: if he has a mind to show peculiar favour to some,
or to lay some particular persons under peculiar obligations to him, he cannot
do it; because he has no special gift at his own disposal. If this be the case,
why do you pray to God to bestow saving grace upon you? If God does not do
fairly to deny it you, because he bestows it on others, then it is not worth
your while to pray for it, but you may go and tell him that he has bestowed it
on others as bad or worse than you, and so demand it of him as a debt. And at
this rate persons never need to thank God for salvation, when it is bestowed;
for what occasion is there to thank God for that which was not at his own
disposal, and that he could not fairly have denied? The thing at bottom is, that
men have low thoughts of God, and high thoughts of themselves; and therefore it
is that they look upon God as having so little right, and they so much. Matthew
20:15. "Is it not lawful for me to do what I will with mine own?"
3. God
may justly show greater respect to others than to you, for you have shown
greater respect to others than to God. You have rather chosen to offend God than
men. God only shows a greater respect to others, who are by nature your equals,
than to you; but you have shown a greater respect to those that are infinitely
inferior to God than to him. You have shown a greater regard to wicked men than
to God; you have honoured them more, loved them better, and adhered to them
rather than to him. Yea, you have honoured the devil, in many respects, more
than God: you have chosen his will and his interest, rather than God's will and
his glory: you have chosen a little worldly pelf, rather than God: you have set
more by a vile lust than by him: you have chosen these things, and rejected God.
You have set your heart on these things, and cast God behind your back: and
where is the injustice if God is pleased to show greater respect to others than
to you, or if he chooses others and rejects you? You have shown greater respect
to vile and worthless things, and no respect to God's glory; and why may not God
set his love on others, and have no respect to your happiness? You have shown
great respect to others, and not to God, whom you are laid under infinite
obligations to respect above all; and why may not God show respect to others,
and not to you, who never have laid him under the least obligation?
And
will you not be ashamed, notwithstanding all these things, still to open your
mouth, to object and cavil about the decrees of God, and other things that you
cannot fully understand. Let the decrees of God be what they will, that alters
not the case as to your liberty, any more than if God had only foreknown. And
why is God to blame for decreeing things? Especially since he decrees nothing
but good. How unbecoming an infinitely wise Being would it have been to have
made a world, and let things run at random, without disposing events, or
fore-ordering how they should come to pass? And what is that to you, how God has
fore-ordered things, as long as your constant experience teaches you, that it
does not hinder your doing what you choose to do. This you know, and your daily
practice and behaviour amongst men declares that you are fully sensible of it
with respect to yourself and others. Still to object, because there are some
things in God's dispensations above your understanding, is exceedingly
unreasonable. Your own conscience charges you with great guilt, and with those
things that have been mentioned, let the secret things of God be what they will.
Your conscience charges you with those vile dispositions, and that base
behaviour towards God, that you would at any time most highly resent in your
neighbour towards you, and that not a whit the less for any concern those secret
counsels and mysterious dispensations of God may have in the matter. It is in
vain for you to exalt yourself against an infinitely great, and holy, and just
God. If you continue in it, it will be to your eternal shame and confusion, when
hereafter you shall see at whose door all the blame of your misery
lies.
I will finish what I have to say to natural men in the application
of this doctrine, with a caution not to improve the doctrine to discouragement.
For though it would be righteous in God for ever to cast you off, and destroy
you, yet it would also be just in God to save you, in and through Christ, who
has made complete satisfaction for all sin. Romans 3:25, 26. "Whom God hath set
forth to be a propitiation, through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the forbearance
of God; to declare, I say, at this time his righteousness, that he might be
just, and the justifier of him which believeth in Jesus." Yea, God may, through
this Mediator, not only justly, but honourably, show you mercy. The blood of
Christ is so precious, that it is fully sufficient to pay the debt you have
contracted, and perfectly to vindicate the Divine Majesty from all the dishonour
cast upon it, by these many great sins of yours that have been mentioned. It was
as great, and indeed a much greater thing, for Christ to die, than it would have
been for you and all mankind to have burnt in hell to all eternity. Of such
dignity and excellency is Christ in the eyes of God, that, seeing he has
suffered so much for poor sinners, God is willing to be at peace with them,
however vile and unworthy they have been, and on how many accounts soever the
punishment would be just. So that you need not be at all discouraged from
seeking mercy, for there is enough in Christ.
Indeed it would not become
the glory of God's majesty to show mercy to you, so sinful and vile a creature,
for any thing that you have done; for such worthless and despicable things as
your prayers, and other religious performances. It would be very dishonourable
and unworthy of God so to do, and it is in vain to expect it. He will show mercy
only on Christ's account; and that, according to his sovereign pleasure, on whom
he pleases, when he pleases, and in what manner he pleases. You cannot bring him
under obligation by your works; do what you will, he will not look on himself
obliged. But if it be his pleasure, he can honourably show mercy through Christ
to any sinner of you all, not one in this congregation excepted.- Therefore here
is encouragement for you still to seek and wait, notwithstanding all your
wickedness; agreeable to Samuel's speech to the children of Israel, when they
were terrified with the thunder and rain that God sent, and when guilt stared
them in the face, 1 Samuel 12:20. "Fear not; ye have done all this wickedness;
yet turn not aside from following the Lord, but serve the Lord with all your
heart."
I would conclude this discourse by putting the godly in mind of
the freeness and wonderfulness of the grace of God towards them. For such were
the same of you.- The case was just so with you as you have heard; you had such
a wicked heart, you lived such a wicked life, and it would have been most just
with God for ever to have cast you off: but he has had mercy upon you; he hath
made his glorious grace appear in your everlasting salvation. You had no love to
God; but yet he has exercised unspeakable love to you. You have contemned God,
and set light by him: but so great a value has God's grace set on you and your
happiness, that you have been redeemed at the price of the blood of his own Son.
You chose to be with Satan in his service; but yet God hath made you a joint
heir with Christ of his glory. You was ungrateful for past mercies; yet God not
only continued those mercies, but bestowed unspeakably greater mercies upon you.
You refused to hear when God called; yet God heard you when you called. You
abused the infiniteness of God's mercy to encourage yourself in sin against him;
yet God has manifested the infiniteness of that mercy, in the exercises of it
towards you. You have rejected Christ, and set him at nought; and yet he is
become your Saviour. You have neglected your own salvation; but God has not
neglected it. You have destroyed yourself; but yet in God has been your help.
God has magnified his free grace towards you, and not to others; because he has
chosen you, and it hath pleased him to set his love upon you.
O! what
cause is here for praise! What obligations you are under to bless the Lord who
hath dealt bountifully with you, and magnify his holy name! What cause for you
to praise God in humility, to walk humbly before him. Ezekiel 16:63. "That thou
mayest remember and be confounded, and never open thy mouth any more, because of
thy shame, when I am pacified toward thee for all that thou hast done, saith the
Lord God!" You shall never open your mouth in boasting, or self-justification;
but lie the lower before God for his mercy to you. You have reason, the more
abundantly, to open your mouth in God's praises, that they may be continually in
your mouth, both here and to all eternity, for his rich, unspeakable, and
sovereign mercy to you, whereby he, and he alone, hath made you to differ from
others.
.
.
.
Back to Top
Wicked Men Useful In Their Destruction
Only
Ezekiel 15:2-4
Son of man, What is the vine tree more
than any tree? Or than a branch which is among the trees of the forest? Shall
wood be taken thereof to do any work? Or will men take a pin of it to hang any
vessel thereon? Behold, it is cast into the fire for fuel; The fire devoureth
both the ends of it, and the midst of it is burnt: Is it meet for any
work?
The visible church of God is here compared to the vine tree, as is
evident by God's own explanation of the allegory, in verses 6, 7, and 8.
"Therefore thus saith the Lord God, As the vine tree among the trees of the
forest, which I have given to the fire for fuel, so will I give the inhabitants
of Jerusalem," &c. And it may be understood of mankind in general. We find
man often in scripture compared to a vine. So in chapter 32 of Deuteronomy,
"Their vine is the vine of Sodom, and of the fields of Gomorrah. Their grapes
are grapes of gall." And Psalm lxxx. 8. "Thou hast brought a vine out of Egypt;"
verse 14. "Look down from heaven, behold, and visit this vine." And Canticles
ii. 15. "The foxes that spoil the vines; for our vines have tender grapes."
Isaiah v. at the beginning, "My beloved hath a vineyard, and he planted it with
the choicest vine." Jeremiah ii. 2l. "I had planted thee a noble vine." Hosea x.
1. "Israel is an empty vine." So in chapter 15 of John, visible Christians are
compared to the branches of a vine.
Man is very fitly represented by the
vine. The weakness and dependence of the vine on other things which support it,
well represents to us what a poor, feeble, dependent creature man is, and how,
if left to himself, he must fall into mischief, and cannot help himself. The
visible people of God are fitly compared to a vine, because of the care and
cultivation of the husbandman, or vine dresser. The business of husbandmen in
the land of Israel was very much in their vineyards, about vines; and the care
they exercised to fence them, to defend them, to prune them, to prop them up,
and to cultivate them, well represented that merciful care which God exercises
towards his visible people; and this latter is often in scripture expressly
compared to the former.
In the words now read is represented,
1.
How wholly useless and unprofitable, even beyond other trees, a vine is, in case
of unfruitfulness: "What is a vine tree more than any tree, or than a branch
which is among the trees of the forest?" i.e. if it do not bear fruit. Men make
much more of a vine than of other trees; they take great care of it, to wall it
in, to dig about it, to prune it, and the like. It is much more highly esteemed
than any one of the trees of the forest; they are despised in comparison with
it. And if it bear fruit, it is indeed much preferable to other trees; for the
fruit of it yields a noble liquor; as it is said in Jotham's parable, Judges ix.
13. "And the vine said unto them, Should I leave my wine, which cheereth God and
man?" But if it bear no fruit, it is more unprofitable than the trees of the
forest; for the wood of them is good for timber; but the wood of the vine is fit
for no work; as in the text, "Shall wood be taken thereof to do any work? Or
will men take a pin of it to hang any vessel thereon?"
2. The only thing
for which a vine is useful, in case of barrenness, viz. for fuel: "Behold, it is
cast into the fire for fuel." It is wholly consumed; no part of it is worth a
saving, to make any instrument of it, for any work.
DOCTRINE.
If
men bring forth no fruit to God, they are wholly useless, unless in their
destruction.
For the proof of this doctrine, I shall show, 1. That it is very
evident, that there can be but two ways in which man can be useful, viz. either
in acting, or in being acted upon, and disposed of. 2. That man can no otherwise
be useful actively than by bringing forth fruit to God.
3. That if he bring
not forth fruit to God, there is no other way in which he can be passively
useful, but in being destroyed. 4. In that way he may be useful without bearing
fruit.
I. There are but two ways in which man can be useful, viz. either
in acting or being acted upon. If man be an useful sort of creature, he must be
so either actively or passively: There is no medium. If he be useful to any
purpose, he must be so either in acting himself, or else in being disposed of by
some other; either in doing something himself to that purpose, or else in having
something done upon him by some other to that purpose. What can be more plain,
than that if man do nothing himself, and nothing be done with him or upon him by
any other, he cannot be any way at all useful? If man do nothing himself to
promote the end of his existence, and no other being do any thing with him to
promote this end, then nothing will be done to promote this end; and so man must
be wholly useless. So that there are but two ways in which man can be useful to
any purpose, viz. either actively or passively, either in doing something
himself, or in being the subject of something done to him.
II. Man cannot
be useful actively, any otherwise than in bringing forth fruit to God, than in
serving God, and living to his glory. This is the only way wherein he can be
useful in doing; and that for this reason, that the glory of God is the very
thing for which man was made, and to which all other ends are subordinate. Man
is not an independent being, but he derives his being from another; and
therefore hath his end assigned him by that other: And he that gave him his
being, made him for the end now mentioned. This was the very design and aim of
the Author of man, this was the work for which he made him, viz. to serve and
glorify his Maker.
Other creatures are made for inferior purposes.
Inferior creatures were made for inferior purposes. But it is to be observed,
that man is the creature that is highest, and nearest to God, of any in this
lower world; and therefore his business is with God, although other creatures
are made for lower ends. There my be observed a kind of gradation, or gradual
ascent, in the order of the different kinds of creatures, from the meanest clod
of earth to man, who hath a rational and immortal soul. A plant, an herb, or
tree, is superior in nature to a stone or clod, because it hath a vegetable
life. The brute creatures are a degree higher still; for they have sensitive
life. But man, having a rational soul, is the highest of this lower creation,
and is next to God; therefore his business is with God.
Things without
life, as earth, water, &c. are subservient to things above them, as the
grass, herbs and trees. These vegetables are subservient to that order of
creatures which is next above them, the brute creation; they are for food to
them. Brute creatures, again, are made for the use and service of the order
above them; they are made for the service of mankind. But man being the highest
of this lower creation, the next step from him is to God. He therefore is made
for the service and glory of God. This is the whole work and business of man; it
is his highest end, to which all other ends are subordinate.
If it had
not been for this end, there never would have been any such sort of creature as
man; there would have been no occasion for it. Other inferior ends may be
answered as well, without any such creature as man. There would have been no
sort of occasion for making so noble a creature, and endowing him with such
faculties, only to enjoy earthly good, to eat, and to drink, and to enjoy
sensual things. Brute creatures, without reason, are capable of these things, as
well as man; Yea, if no higher end be aimed at than to enjoy sensitive good,
reason is rather an hinderance than an help. It doth but render man the more
capable of afflicting himself with care, and fears of death, and other future
evils, and of vexing himself with many anxieties, from which brute creatures are
wholly free, and therefore can gratify their senses with less molestation.
Besides, reason doth but make men more capable of molesting and impeding one
another in the gratification of their senses. If man have no other end to seek
but to gratify his senses, reason is nothing but an impediment.
Therefore
if man be not made to serve and glorify his Creator, it is wholly to no purpose
that such a creature is made. Doubtless then the all wise God, who doth all
things in infinite wisdom, hath made man for this end. And this is agreeable to
what he hath taught us in many places in the scriptures. This is the great end
for which man was made, and for which he was made such a creature as he is,
having a body and soul, bodily senses, and rational powers. For this is he
placed in such circumstances as he is, and the earth is given him for a
possession. For this he hath dominion given him over the rest of the creatures
of this world. For this the sun shines on him, and the moon and stars are for
signs and seasons to him, and the rain falls on him, and the earth yields him
her increase.
All other ends of man are subordinate to this. There are
inferior ends for which man was made. Men were made for one another; made for
their friends and neighbors, and for the good of the public. But all these
inferior ends are designed to be subordinate to the higher end of glorifying
God; and therefore man cannot be actively useful, or actively answer any
purpose, otherwise than by actively glorifying God, or bringing forth fruit to
God. Because,
1. That is not actively useful which doth not actively
answer its end. That which doth not answer its end is in vain; for that is the
meaning of the proposition, that any thing is in vain. So that which doth not
actively answer its end, is, as to its own activity, in vain.
2. That is
as to its own activity altogether useless which actively answers only
subordinate ends, without answering the ultimate end; and that because the
ultimate end is the end of subordinate ends. The notion of a supreme end is,
that it is the end of all inferior ends. Subordinate ends are to no purpose,
only as they stand related to the highest end. The very notion of a subordinate
end is, that it is in order to a further end. Therefore these inferior ends are
good for nothing though they be obtained, unless they also obtain their end.
Inferior ends are not aimed at for their own sake, but only for the sake of the
ultimate end. Therefore he that fails of his great end of all, doth as much
altogether fail of his end, and is as much to no purpose, as if he did not
obtain his subordinate end.
I will illustrate this by two or three
examples. The subordinate end of the underpinning of an house is to support the
house; and the subordinate end of the windows is to let in the light. But the
ultimate end of the whole is the benefit of the inhabitants. Therefore, if the
house be never inhabited, the whole is in vain. The underpinning is in vain,
though it be ever so strong and support the building ever so well. The windows
also are wholly in vain, though they be ever so large and clear, and though they
obtain the subordinate end of letting in the light: They are as much in vain, as
if they let in no light.
So the subordinate end of the husbandman in
ploughing and sowing, and well manuring his field is, that it may bring forth a
crop. But his more ultimate end is, that food may be provided for him and his
family. Therefore though his inferior end be obtained, and his field bring forth
ever so good a crop, yet if after all it be consumed by fire, or otherwise
destroyed, he ploughed and sowed his field as much in vain, as if the seed had
never sprung up. So if man obtain his subordinate ends ever so fully; yet if he
altogether fail of his ultimate end, he is wholly an useless creature. Thus if
men be very useful in temporal things to their families, or greatly promote the
temporal interest of the neighborhood, or of the public; yet if no glory be
brought to God by it, they are altogether useless. If men actively bring no
glory to God, they are, as to their own activity, altogether useless, how much
soever they may promote the benefit of one another. How much soever one part of
mankind may subserve another; yet if the end of the whole be not answered, every
part is useless.
Thus if the parts of a clock subserve ever so well one
to another, mutually to assist each other in their motions; one wheel moving
another ever so regularly; yet if the motion never reach the hand or the hammer,
it is altogether in vain, as much as if it stood still. As in a clock one wheel
moves another, and that another, till at last the motion comes to the hand and
hammer, which immediately respect the eye and the ear, otherwise all the motions
are in vain; so it is in the world, one man was made to be useful to another,
and one part of mankind to another; but the use of the whole is to bring glory
to God the maker or else all is in vain; and however a man may serve among his
fellow creatures, in a private or public capacity, upon the whole he is in
vain.
It may perhaps be objected, that a wicked man may, by being
serviceable to the public, be useful to many who do bring forth fruit to God,
and thus glorify him.
Answer 1. If he be so, he is no further useful than
he brings glory to God. It all hath an ultimate respect to that glory that is
brought to God, and is useful no further; as the motion of no one wheel of a
clock is any further useful, than as it finally respects the right pointing of
the hand, and striking of the hammer.
Answer 2. When it is thus, wicked
men are useful only accidentally, and not designedly. Although a wicked man may,
by being serviceable to good men, do what will be an advantage to them to their
bringing forth fruit to God; yet that serviceableness is not what he aims at;
this is not his end; he doth not look so far for an ultimate end. And how ever
this end be obtained, no thanks are due to him; it is as to him accidental. He
is only the occasion, and not the designing cause of it. That fruit which is
brought forth to the glory of God, is not brought forth by him, but by others.
The usefulness of such a man, being not designed, is not to be attributed to him
as though it were his fruit. He is not useful as a man, or as a rational
creature, because he is not so designedly. He is useful as things without life
may be. Things without life may he useful to put the godly under advantages to
bring forth fruit, as the timber and stones with which his house is built, the
wool and flax with which he is clothed; but the fruit which is brought forth to
God's glory, cannot be said for all that to be the fruit of these lifeless
things, but of the godly man who makes use of them. So it is when wicked men put
the godly under advantages to glorify God, as Cyrus, and Artaxerxes, and others
have done.
III. If men bring not forth fruit to God, there is no other
way in which they can be useful passively, but in being destroyed. They are fit
for nothing else.
1. They are not fit to be suffered to continue always
in this world. God suffers them to live for the present, but it is only for a
certain season. They are here in a transitory state. It is not fit that this
world should be the constant abode of those who bring forth no fruit to God. It
is not fit that the barren tree should be allowed always to stand in the
vineyard. The husbandman lets it stand for a while, till he digs about it, dungs
it, and proves it to be incurable, or till a convenient time to cut it down
come; but it is not fit that such a tree should stand here always. It is not fit
that they who bring forth no fruit to God, should be suffered to live always in
a world which is so full of the goodness of God, or that his goodness should be
spent upon them forever.
This world, though it is fallen, and is under a
curse, and is a miserable place to what it once was, yet is full of the streams
of divine goodness. But it is not fit that those who bring forth no fruit to
God, should always be continued in partaking of these streams. There are these
three different states ; a state wherein is nothing but good, which is the state
of the blessed in heaven; a state wherein is a mixture of good and evil, which
is the earthly state ; and a state wherein is nothing but evil, which is the
state of eternal destruction and damnation. Now they that bring forth no fruit
to God, are not fit for either of the former; it is not fit that they should be
continued in the enjoyment of any of the goodness of God.
It is not fit
that an unprofitable, unfruitful creature, who will not glorify his Creator,
should always live here to devour the fruits of the earth, and consume the
fruits of divine bounty; to have the good things of this life, as God's wool and
his flax, his corn, and wine, and oil, spent with him in vain. While a man lives
in this world, the other creatures of the world are subjected to him. The brute
creatures serve him with their labor and with their lives. The sun, moon, and
stars, the clouds, fields and trees, all serve him. But it is not fit that these
creatures should always be made to serve him, who brings forth no fruit to the
Creator. Why should God always keep his creatures in subjection to that man, who
will not be subject to him? Why should the creation be always kept in such
bondage, as to be subject to wicked men? The creatures are made subject to
vanity for a little time; God hath subjected them to wicked men, and given them
for their use. This however he would not have done, but as it is only for a
little while; and the creatures can bear it through the hope of approaching
deliverance; and otherwise it would have been intolerable. Romans viii. 20. "For
the creature was made subject to vanity, not willingly, but by reason of him who
hath subjected the same in hope."
The creature doth, as it were, groan by
reason of this subjection to wicked men, although it be but for a while. Romans
viii.22. "For we know that the whole creation groaneth, and travaileth in pain
together until now." Therefore surely it would be no way fit that wicked men,
who do no good, and bring forth no fruit to God, should live here always, to
have the various creatures subservient to them, as they are now. The earth can
scarcely bear wicked men during that short time for which they stay here, but is
ready to spew thee out. It is no way fit, therefore, that it should be forced to
bear them always.
Men who bring forth no fruit to God are cumberers of the
ground. Luke xiii. 7 "And it is not meet that they should be suffered to cumber
the ground always." God cannot be glorified in this way of disposing of
unfruitful persons. If such men should be suffered to live always in such a
state as this, it would be so far from being to the glory of God, that it would
be to the disparagement of the wisdom of God, to continue them in a state so
unsuitable for them, forever spending the fruits of his bounty in vain upon
them. It would also be a disparagement to his justice; for this is a world
where, "all things come alike to all, and there is one event to the righteous
and to the wicked." If there were no other state but this for wicked men to be
in, justice could not possibly take place. It would also reflect upon the
holiness of God. Forever to uphold this world for an habitation of such persons,
and forever to continue the communications of his bounty and goodness to them,
would appear as though he were disposed to countenance and encourage sin and
wickedness.
2. If men do not bring forth fruit to God, they are not fit
to be disposed of in heaven. Heaven, above all others, is the most improper
place for them. Every thing appertaining to that state is unsuitable for them.
The company is most unsuitable. The original inhabitants of that world are the
angels. But what a disagreeable union would that be, to unite wicked men and
angels in the same society? The employments of that world are unsuitable. The
employments are serving and glorifying God. How unsuitable then would it be to
plant barren trees in that heavenly paradise, trees that would bring forth no
fruit to the divine glory? The enjoyments of heaven are unsuitable. The
enjoyments are holy and spiritual enjoyments, the happiness of beholding the
glory of God, and praising his name, and the like. But these enjoyments are as
unsuitable as can be to the carnal earthly minds of wicked men. They would be no
enjoyments to them; but on the contrary would be most disagreeable, and what
they cannot relish, but entirely nauseate.
The design of heaven is
unsuitable to them. The design of God in making heaven was, that it might be a
place of holy habitation, for the reward of the righteous, and not an habitation
for wicked men. It would greatly reflect on the wisdom of God to dispose of
wicked men there; for it would be the greatest confusion. But God is not the
author of confusion, I Corinthians xiv. 33. It would be contrary to the holiness
of God, to take wicked men so near to himself into his glorious presence, to
dwell forever in that part of the creation which is, as it were, his own palace,
and to sit at his table. We read in Psalm v. 4. "Thou art not a God that hath
pleasure in wickedness, neither shall evil dwell with thee." Therefore it would
doubtless be impossible that the end of the existence of wicked men should be in
any wise answered by the placing of them in heaven.
IV. Men who bring
forth no fruit to God, yet in suffering destruction may be useful. Although they
be not useful actively, or by any thing which they do; yet they may be useful in
what they may suffer; just as a barren tree, which is no way useful standing in
the vineyard, yet may be good fuel, and be very useful in the fire. God can find
use for the most wicked men; he hath his use for vessels of wrath as well as for
vessels of mercy; as in an house there is use for vessels unto dishonor, as well
as for vessels unto honor. 2 Timothy ii. 20. "In a great house there are not
only vessels of gold, and of silver, but also of wood and of earth; and some to
honor, and some to dishonor." Proverbs xvi. 4. "The Lord hath made all things
for himself; yea, even the wicked for the day of evil." I shall briefly take
notice of what ends God accomplishes by it.
1. Unfruitful persons are of
use in their destruction for the glory of God's justice. It was the will of God
to glorify his justice, as well as his mercy, on his creatures. The vindictive
justice of God is a glorious attribute, as well as his mercy; and the glory of
this attribute appears in the everlasting destruction and ruin of the barren and
unfruitful. The glory of divine justice in the perdition of ungodly men appears
wonderful and glorious in the eyes of the saints and angels in heaven. Hence we
have an account, that they sing praises to God, and extol his justice at the
sight of the awful judgments which he inflicts on wicked men. Revelation xvi. 5,
"Thou art righteous, O Lord, which art and wast, and art to come, because thou
hast judged thus; for they have shed the blood of saints and prophets, and thou
hast given them blood to drink; for they are worthy:" And Revelation xix. 1, 2:
"And after these things I heard a great voice, saying, Alleluia: Salvation, and
glory, and honor, and power, unto the Lord our God; for true and righteous are
his judgments for he hath judged the great whore, which did corrupt the earth
with her fornication, and hath avenged the blood of his servants at her
hand."
2. Unfruitful persons in their destruction are of use for God to
glorify his majesty upon them. The awful majesty of God remarkably appears in
those dreadful and amazing punishments which he inflicts on those who rise up
against him, and contemn him. A sense of the majesty of an earthly prince is
supported very much by a sense of its being a dreadful thing to affront him. God
glorifies his own majesty in the destruction of wicked men; and herein he
appears infinitely great, in that it appears to be an infinitely dreadful thing
to offend him. How awful doth the majesty of God appear in the dreadfulness of
his anger! This we may learn to be one end of the damnation of the wicked, from
Romans 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?"
It is often spoken of God, that he is a terrible God. It is a
part of the majesty and glory of God, that he is a terrible God. God tells
Pharaoh, that for this cause he raised him up, that he might show his power in
him, and that his name might be declared through all the earth, in his
destruction. Exodus ix. 15, 16; and again, chapter xiv. 17: "I will get me honor
upon Pharaoh, and upon all his host, upon his chariots, and upon his
horsemen."
3. The destruction of the unfruitful is of use, to give the
saints a greater sense of their happiness, and of God's grace to them. The
wicked will be destroyed and tormented in the view of the saints, and other
inhabitants of heaven. This we are taught in Revelation xiv. 10. "The same shall
drink of the wine of the wrath of God, which is poured out without mixture, into
the cup of his indignation ; and he shall be tormented with fire and brimstone,
in the presence of the holy angels, and in the presence of the Lamb." And in
Isaiah lxvi. 24. "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."
When the saints in heaven shall look upon the damned in hell, it
will serve to give them a greater sense of their own happiness, seeing how
vastly different their case is from their own. The view of the doleful condition
of the damned will make them the more prize their own blessedness. When they
shall see how dreadful the anger of God is, it will make them the more prize his
love. They will rejoice so much the more that they are not the objects of God's
anger, but of his favor; that they are not the subjects of his dreadful wrath,
but are treated as his children, are taken near to him, to dwell in the
everlasting embraces of his love.
When they shall see the misery of the
damned, it will give them a greater sense of the distinguishing grace and love
of God to them, that God should from all eternity set his love on them, and make
so great a difference between them and others who are of the same species with
them, are no worse by nature than they, and have deserved no worse of God than
they. When they shall look upon the misery of the damned, and consider how
different their own state is from theirs, and that it is only free and sovereign
grace that makes the difference, what a great sense will this give them of the
wonderful grace of God to them! And how will it heighten their praises! With how
much greater admiration and exultation of soul will they sing of the free and
sovereign grace of God to them!
When they shall look upon the damned, and
see their misery, how will heaven ring with the praises of God's justice towards
the wicked, and his grace towards the saints! And with how much greater
enlargement of heart will they praise Jesus Christ their Redeemer, that ever he
was pleased to set his love upon them, his dying love! And that he should so
distinguish them as to spill his blood, and make his soul an offering, to redeem
them from that so great misery, and to bring them to such exceeding
happiness!
With what love and ecstasy will they sing that song in
Revelation v. 9. 10. "Thou art worthy: For thou wast slain, and hast redeemed us
to God by thy blood, out of every tongue, and kindred, and people, and nation;
and hast made us unto our God kings and priests." One end which the apostle
mentions why God appointed vessels of wrath, is the more to make known the
wonderfulness of his mercy towards the saints. In Romans ix. 22, 23. there are
two ends mentioned: "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?" That is one end, then another is mentioned immediately after: "And
that he might make known the riches of his glory on the vessels of mercy, which
he had afore prepared unto glory ?"
APPLICATION
I. Hence we may
learn, how just and righteous God is in the destruction of those who bring forth
no fruit to God. Seeing there is no other way in which they can be useful, or in
which the end of their being can be obtained, certainly it is most just that God
should thus dispose of them. Why should God be frustrated of his end through
their perverseness? If men will not do the work for which he hath made and
fitted them; if they, through a spirit of opposition and rebellion against God,
refuse; yet why should God suffer himself to be disappointed of his end in
making them? It doth not become the infinite greatness and majesty of God, to
suffer himself to be disappointed and frustrated by the wickedness and
perverseness of sinful worms of the dust. If God should suffer this, it would
seem to argue, either a want of wisdom in God to fix upon a good end, or a want
of power to accomplish it.
God made all men that they might be useful;
and if they will not be useful in their conduct and actions, how just is it that
God should make them useful in their sufferings! God made all men for his own
glory; and if they, contrary to the revealed will of God, refuse to glorify him
actively and willingly, how just is it that God should glorify himself upon them
in what he doth with them!
It hath been shown, that there is no other way
wherein this can be done, but by their destruction. Surely, therefore, it must
be just and righteous that God should destroy them.
Men are under no
natural necessity of being put to this use of glorifying God in their
sufferings. God gives them opportunity of glorifying him in doing, in bringing
forth fruit, puts them under advantages for it, and uses many means to bring
them to it. But if they will not be useful this way, it is very just that God
should make them useful in the only remaining way in which they can be useful,
viz. in their destruction. God is not forward to put them to this use. He tells
us, that he hath "no pleasure in the death of the wicked; but that the wicked
turn from his way, and live;" Ezekiel xxxiii. 11. God represents the destruction
of sinners as a work to which he is backward; yet it is meet that they should be
destroyed, rather than that they should be suffered to frustrate God of the end
of their being. Who can blame the husbandman for cutting down and burning a
barren tree, after he hath digged about it, and dunged it, and used all proper
means to make it fruitful?
Let those among us consider this, who have lived
all their lives hitherto unprofitably, and never have brought forth any fruit to
God's glory, notwithstanding all the means that have been used with them.
Consider how just it would be if God should utterly destroy you, and glorify
himself upon you in that way; and what a wonder of patience it is, that God hath
not done it before now.
II. This subject ought to put you upon examining
yourselves, whether you be not wholly useless creatures. You have now heard,
that those who bring forth no fruit to God, are, as to any good they do, wholly
useless. Inquire, therefore, whether you have ever in your lives brought forth
any fruit to God. Have you ever done any thing from a gracious respect to God,
or out of love to God? By only seeking your worldly interest, you do not bring
forth fruit to God. It is toot bringing forth fruit to God, for you to come to
public worship on the Sabbath, to pray in your families, and other such like
things, merely in compliance with the general custom. It is not to bring forth
fruit to God, that you be sober, moral and religious, only to be seen of men, or
out of respect to your own credit and honor. How is that for God which is only
for the sake of custom, or the esteem of men?
It is not to bring forth
fruit to God, for men to pray, and read, and hear, and to be strict and diligent
in religious and moral duties, merely from the fear of hell. What thanks are due
to you for not loving your own misery, and for being willing to take some pains
to escape burning in hell to all eternity? There is ne'er a devil in hell but
would gladly do the same. Hosea x. 1. "Israel is an empty vine; he bringeth
forth fruit unto himself." There is no fruit brought forth to God, where there
is nothing done in any wise from love to God, or from any true respect to him.
God looketh at the heart. He doth not stand in need of our services, neither is
he benefited by any thing that we can do. He doth not receive any thing of us,
because it benefits him, but only as a suitable testimony of our love and
respect to him. This is the fruit that he seeks. Men themselves will not accept
of those shows of friendship, which they think are hypocritical, and come not
from the heart. How much less should God, who searcheth the hearts and trieth
the reins of the children of men! John iv. 23. "God is a spirit, and they that
worship him must worship him in spirit and in truth." Inquire, therefore,
whether you ever in your lives did the least thing out of love to God. Have you
not done all for yourselves? Zechariah vii. 5, 6. "When ye fasted and mourned in
the fifth and seventh month, even those seventy years, did ye at all fast unto
me, even unto me? And when ye did eat, and when ye did drink, did ye not eat for
yourselves, and drink for yourselves? "
III. Another use of this subject
may be of conviction and humiliation to those who never have brought forth any
fruit to God. If, upon examination, you find that you have never in all your
lives done any thing out of a true respect to God, then it hath been
demonstrated, that, as to any thing which you do, you are altogether useless
creatures. And consider, what a shameful thing it is for such rational beings as
you are, and placed under such advantages for usefulness, yet to be wholly
useless, and to live in the world to no purpose!
We esteem it a very mean
character in any person, that he is a worthless, insignificant person; and to be
called so is taken as a great reproach. But consider seriously, whether you can
clear yourselves of this character. Set reason to work; can you rationally
suppose, that you do in any measure answer the end for which God gave you your
being, and made you of a nature superior to the beasts? But that you may be
sensible what cause you have to be ashamed of your unprofitableness, consider
the following things.
1. How much God hath bestowed upon you, in the
endowments of your nature. God hath made you rational, intelligent creatures,
hath endowed you with noble powers, those endowments wherein the natural image
of God consists. You are vastly exalted in your nature above other kinds of
creatures here below. You are capable of a thousand times as much as any of the
brute creatures. He hath given you a power of understanding, which is capable of
vastly extending itself, of looking back to the beginning of time, and of
considering what was before the world was, and of looking forward beyond the end
of time. It is capable of extending beyond the utmost limits of the universe;
and is a faculty whereby you are akin to angels, and are capable even of knowing
God, of contemplating the divine Being, and his glorious perfections, manifested
in his works and in his word. You have souls capable of being the habitation of
the Holy Spirit of God, and his divine grace. You are capable of the noble
employments of angels.
How lamentable and shameful it is, that such a
creature should be altogether useless, and live in vain! How lamentable that
such a noble and excellent piece of divine workmanship should fail of its end,
and be to no purpose! Was it ever worth while for God to make you such a
creature, with such a noble nature, and so much above other kinds of creatures,
only to eat, and drink, and gratify your sensual appetites? How lamentable and
shameful to you, that such a noble tree should be more useless than any tree of
the forest; that man, whom God hath thus set in honor, should make himself more
worthless than the beasts that perish!
2. How much God hath done for you
in the creation of the world. He made the earth, and seas, and all the fulness
of them, for the use of man, and hath given them to him. Psalm cxv. 16. "The
earth hath he given to the children of men." He made the vast variety of
creatures for man's use and service. Genesis i. 28. "Have dominion over the fish
of the sea, and over the fowl of the air, and over every living thing that
moveth upon the earth." For the same purpose he made all the plants, and herbs,
and trees of the field. Genesis i. 29. "I have given you every herb bearing
seed, which is upon the face of all the earth, and every tree, in the which is
the fruit of a tree, yielding seed; to you it shall be for meat." He made the
sun in the heavens, that glorious luminary, that wonderful globe of light, to
give light to man, and to constitute the difference between day and night. He
also made the moon, and the vast multitude of stars, for the use of man, to be
to him for signs and seasons.
What great provision hath God made for man!
What a vast variety of good things for food, and otherwise to be for his
convenience, to put him under advantages to be useful! How lamentable is it,
that after all these things he should be an useless creature in the
world!
3. How much is done for you in the course of God's common
providence! Consider how nature is continually laboring for you. The sun is, at
it were, in a ferment for mankind, unweariedly running his course from year to
year, and from day to day, and spending his rays upon man, to put him under
advantage to be useful; every day giving him light that he may have opportunity
to behold the glorious wisdom of God, and to see and serve God. The winds and
clouds are continually laboring for you, and the waters are going in a constant
circulation, ascending in the air from the seas, descending in rain, gathering
in streams and rivers, returning to the sea, and again ascending and descending,
for you. The earth is continually laboring to bring forth her fruit for your
support. The trees of the field are laboring and spending their strength for
you. And how many of the poor brute creatures are continually laboring for you,
and spending their strength for you! How much of the earth is spent upon you!
How many of God's creatures are devoured by you! How many of the lives of the
living creatures of God are destroyed for your sake, for your support and
comfort!
Now, how lamentable will it be, if, after all, you be altogether
useless, and live to no purpose! What mere cumberers of the ground will you be!
Agreeably to Luke xiii. 7. Nature, which thus continually labors for you, will
be burdened with you. This seems to be what the apostle means, Romans viii. 20,
21, 22, where he tells us, that the creation is made subject to vanity, and
brought into the bondage of corruption; and that the whole creation groans, and
travails in pain, under this bondage.
4. How much is done for you in the
use of the means of grace. How much hath God done to provide you with suitable
means and advantages for usefulness! How many prophets hath God sent into the
world, in different ages, inspiring them with his Holy Spirit, and enabling them
to work many miracles to confirm their word, whereby you now have the written
word of God to instruct you!
How great a thing hath God done for you, to
give you opportunity and advantage to be useful, in that he hath sent his own
Son into the world! He who is really and truly God, united himself to the human
nature, and became a man, to be a prophet an teacher to you and other sinners.
Yea, he laid down his life to make atonement for sin, that you might have
encouragement to serve God with hopes of acceptance.
How many ordinances
have been instituted for you! How much of the labor of the ministers of God hath
been spent upon you! Is not that true concerning you which is written in Isaiah
v. at the beginning, concerning the vineyard planted in a very fruitful hill,
and fenced and cultivated with peculiar care and pains, which yet proved
unfruitful? How much hath the dresser of the vineyard digged about the barren
tree, and dunged it, and yet it remains barren!
Consider what a shame it
is that you should live in vain, when all the other creatures, that are inferior
to you, do glorify their Creator, according to their nature. You who are so
highly exalted in the world, are more useless than the brute creation; yea, than
the meanest worms, or things without life, as earth and stones: For they all do
answer their end, in the way in which nature hath fitted them for it; none of
them fail of it. They are all useful in their places, all render their proper
tribute of praise to their Creator; while you are mere nuisances in the
creation, and burdens to the earth; as any tree of the forest is more useful
than the vine, if it bear not fruit.
IV. Let me, in a farther application
of this doctrine, exhort you by all means to bring forth fruit to God. Let it be
your constant endeavor to be in this way actively useful in the world. Here
consider three things.
1. What an honor it will be to such poor creatures
as you are, to bring forth fruit to the divine glory. What is such a poor worm
as man, that he should be enabled to bring forth any fruit to God! It is the
greatest honor of the nature of man, that God hath given him a capacity of
glorifying the great Creator. It is what no other creature in this lower world
can do, in the same manner as man. There is no creature in the visible world
that is capable of actively glorifying God, but man.
2. In bringing forth
fruit to God, you will be so profitable to none as to yourselves; you cannot
thereby be profitable to God. Job xxii. 2. "Can a man be profitable to God?" You
may thereby be profitable to your fellow creatures; yet not so much as to
yourselves. The fruit which you bring forth to God will be a greater benefit to
yourselves than to any one living. You will be more useful to yourselves than to
any one else. Although you are under a natural obligation to bring forth fruit
to God, yet God doth not require it of you without a reward. He will richly
reward you for it. In requiring you to bring forth fruit to him, he doth but
require you to bring forth fruit to your own happiness. You will taste the
sweetness of your own fruit. It will be most profitable for you in this world to
bring forth fruit to God; it will be exceedingly to your benefit while here. It
will be pleasant to you to lead a fruitful and holy life; the pleasure will be
beyond the labor. Beside this, God hath promised to such a life everlasting
rewards, unspeakable, infinite benefits. So that by it you will infinitely
advance your own interest.
3. If you remain thus unprofitable, and be not
actively useful, surely God will obtain his end of you, in your destruction. He
will say concerning the barren tree, "Cut it down, why cumbereth it the ground?"
Christ, in John xv. 6, tells us, "if a man abide not in me, he is cast forth as
a branch, and is withered; and men gather them, and cast them into the fire, and
they are burned." This is spoken of the barren branches in the vine. How would
you yourselves do in such a case with a barren tree in an orchard, or with weeds
and tares in your fields? Doubtless, it were in your power, you would utterly
destroy them.
God will have his end; he will accomplish it. Though all
men and devils unite their endeavors, they cannot frustrate God in any thing;
and "though hand join in hand, the wicked shall not be unpunished;" Proverbs xi.
1. God hath sworn by his great name, that he will have his glory of men, whether
they will actively glorify him or no. Numbers xiv. 21, 22, 23. "But as truly as
I live, all the earth shall be filled with the glory of the Lord. Because all
those men which have seen my glory, and my miracles which I did in Egypt and in
the wilderness, and have tempted me now these ten times, and have not hearkened
to my voice; surely they shall not see the land which I sware unto their
fathers, neither shall any of them that provoked me, see it."
"The ax
lieth at the root of the trees; and every tree which bringeth not forth good
fruit, is hewn down, and cast into the fire;" Matthew iii. 10. The end of those
men who bring forth nothing but briers and thorns is to be burned, as in Hebrews
vi. 7, 8. "For the earth which drinketh in the rain that cometh oft upon it, and
bringeth forth herbs meet for them by whom it is dressed, receiveth blessing
from God: But that which beareth thorns and briers, is rejected, and is nigh
unto cursing; whose end is to be burned." So we read of the tares, Matthew xiii.
30. "Let both grow together until the harvest ; and in the time of harvest I
will say to the reapers, Gather ye together first the tares, and bind them in
bundles to burn them;" and in verses 40, 41, 42, "As therefore the tares are
gathered and burned in the fire, so shall it be at the end of the world. The Son
of man shall send forth his angels, and they shall gather out of his kingdom all
things that offend, and them which do iniquity, and shall cast them into a
furnace of fire: There shall be wailing and gnashing of teeth."
So it is
said of the chaff, Matthew iii. 12. "Whose fan is in his hand, and he will
thoroughly purge his floor, and gather his wheat into the garner; but he will
burn up the chaff with unquenchable fire."
If you continue not to bring
forth any fruit to the divine glory, as you have hitherto done, hell will be the
only fit place for you. It is a place prepared on purpose to be a receptacle of
such persons. In hell nature ceases to labor any more for sinners: The sun doth
not run his course to shine upon them, the earth doth not bring forth her fruit
to be consumed upon them there. There they will have no opportunity to consume
the fruits of divine goodness on their lusts. In hell they can prejudice or
encumber nothing, upon which God sets any value. There the faithful servants and
ministers of God will no longer spend their strength in vain upon them. When the
barren tree is in the fire, the servants of the husbandman are freed from any
further labor or toil in digging about it, and manuring it.
In hell they
will no more have opportunity to clog and discourage the flourishing of
religion, and to destroy much good, as they often do in this world. In hell they
will no more have opportunity to corrupt others by their ill example. In hell
they will no more have it in their power to offend the godly; they may hurt and
torment one another; but the godly will be out of their reach. In hell there
will be no ordinances, no Sabbaths, no sacraments, no sacred things, for them to
profane and defile by their careless and hypocritical attendance.
Hell,
therefore, if you remain unfruitful and cumberers of the ground, will be the
fittest place for you, and there you will surely have your portion assigned you.
There God will get himself honor upon you; there he will magnify himself in your
ruin, in the presence of the holy angels, and in the presence of the Lamb; and
will be praised upon that account by the saints, at the day of judgment; and by
all the host of heaven throughout everlasting ages.
.
.
.
Back to Top
The
Vain Self-Flatteries of the Sinner
Psalm 36:2
For he flattereth himself in his own eyes,
until his iniquity be found to be hateful.
In the foregoing verse, David
says, that the transgression of the wicked said within his heart, "that there is
no fear of God before his eyes;" that is, when he saw that the wicked went on in
sin, in an allowed way of wickedness, it convinced him, that he was not afraid
of those terrible judgments, and of that wrath with which God hath threatened
sinners If he were afraid of these he could never go on so securely in sin, as
he doth.
In our text he gives the reason why the wicked did not fear. It
was a strange thing that men, who enjoyed such light as they did in the land of
Israel, who read and heard those many awful threatenings which were written in
the book of the law, should not be afraid to go on in sin. But saith the
Psalmist, They flatter themseIves in their own eyes: They have something or
other which they make a foundation of encouragement, whereby they persuade
themselves that they shall escape those judgments; and that makes them put far
away the evil day.
In this manner he proceeds, until his iniquity be
found to be hateful; that is, until he finds by experience that it is a more
dreadful thing to sin against God, and break his holy commands, than he
imagined. He thinks sin to be sweet, and hides it as a sweet morsel under his
tongue: He loves it, and flatters himself in it, till at length he finds, by
experience, that it is bitter as gall and wormwood. Though he thinks the
commission of sin to be lovely, yet he will find the fruit of it to be hateful,
and what he cannot endure. Proverbs xxiii. 32. "At last it will bite like a
serpent, and sting like an adder."
Here observe,
1. The subject
spoken of is the WICKED MAN, of whom the Psalmist had been speaking in the
foregoing verse.
2. His action in flattering himself in his own eyes; i.e. he
makes himself and his case to appear to himself, or in his own eyes, better than
it is. 3. How long he continues so to do, until his iniquity be found to be
hateful. 'Which may be taken for his sin itself, the wicked will see how odious
sin is to God', when he shall feel the effects of his hatred, and how hateful to
angels and saints; or rather the cause is here put for the effect, the tree for
its fruit, and he will find his iniquity to be hateful, as he will find the
hatefulness and feel the terribleness of the FRUIT of his
iniquity.
DOCTRINE
Wicked men generally flatter themselves with
hopes of escaping punishment, till it actually comes upon them.
There are
but few sinners who despair, who give up the cause and conclude with themselves,
that they shall go to hell; yet there are but few who do not go to hell. It is
to be feared that men go to hell every day out of this country; yet very few of
them suffer themselves to believe, that they are in any great danger of that
punishment. They go on sinning and travelling in the direct road to the pit; yet
by one mean or other they persuade themselves that they shall never fall into
it, In my present discourse, I shall,
1. Mention some things in
confirmation of the doctrine, that sinners flatter themselves with the hope of
impunity.
2. Mention some of the various ways wherein sinners flatter
themselves in that hope.
3. Show that sinners generally go on flattering
themselves, till punishment actually overtakes them.
I. I am to mention
some things in confirmation of the doctrine, that sinners flatter themselves
with the hope of future impunity.
1. We are so taught in the word of God.
Beside our text, you may see, Deuteronomy xxix. 18, 19. "Lest there should be
among you man, or woman, or family, or tribe, whose heart turneth away this day
from the Lord our God. Lest there should he among you a root that beareth gall
and wormwood, "and it come to pass when he heareth the words of this curse, that
he bless himself in his heart, saying, I shall have peace, though I walk in the
imagination of mine heart, to add drunkenness to thirst." Where it is supposed
that they whose hearts turn away from God, and are roots that bear gall and
wormwood, generally bless themselves in their hearts, saying, WE SHALL HAVE
PEACE.
See also Psalm xlix. 17,18. "When he dieth, he shall carry nothing
away: His glory shall not descend after him, though while he lived, he BLESSED
HIS SOUL." And Psalm 1:21. "These things thou hast done. and I kept silence:
Thou thoughtest that I was altogether such a one as thyself: But I will reprove
thee, and set them in order before thee."
2. It is very evident, that
sinners flatter themselves that they shall escape punishment, by this, that
otherwise they would be in dreadful and continual distress. Otherwise, as long
as they are in sin, they could never live and go about so cheerfully as they now
do: Their lives would be filled with sorrow and mourning, and they would be in
continual uneasiness and distress; as much as those that are exercised with some
violent pain of body. But it is evident that it is not in fact so; it is
apparent that men are careless and secure; that they are not much concerned
about future punishment, and that they cheerfully pursue their business and
recreations. Therefore they undoubtedly flatter themselves, that they shall not
be eternally miserable in hell, as they are threatened in the word of
God
3. It is evident that they flatter themselves with hopes that they
shall escape punishment, as otherwise they would certainly be restrained at
least from many of those sins in which they now live: They would not proceed in
wilful courses of sin. The transgression of the wicked convinced the Psalmist,
and is enough to convince every one, that there is no fear of God before his
eyes, and that he flatters himself in his own eyes. It would be impossible for
men allowedly from day to day to do those very things, which they know are
threatened with everlasting destruction, if they did not some way encourage
themselves, they should nevertheless escape that destruction.
II. I shall
mention some of the various ways wherein sinners flatter themselves in their own
eyes.
1. Some flatter themselves with a secret hope, that there is no
such thing as another world. They hear a great deal of preaching, and a great
deal of talk about hell, and about the eternal judgment; but those things do not
seem to them to be real. They never saw any thing of them; they never saw hell,
never saw the devils and damned spirits; and therefore are ready to say with
themselves, How do I know that there is any such thing as another world? When
the beasts die, there is an end of them, and how do I know but that it will be
so with me? Perhaps all these things are nothing but the inventions of men,
nothing but cunningly devised fables.
Such thoughts are apt to rise in
the minds of sinners, and the devil sets in to enforce them. Such thoughts are
an ease to them; therefore they wish they were true, and that makes them the
more ready to think that they are indeed true. So that they are hardened in the
way of sin, by infidelity and atheistical thoughts. Psalm xiv. 1. " The fool
hath said in his heart, There is no God." Psalm xciv. 6, 7. "They slay the widow
and the stranger, and murder the fatherless. Yet they say, the Lord shall not
see; neither shall the God of Jacob regard it,"
2. Some flatter
themselves that death is a great way off, and that they shall hereafter have
much opportunity to seek salvation; and they think if they earnestly seek it,
though it be a great while hence, they shall obtain. Although they see no reason
to conclude that they shall live long, and perhaps they do not positively
conclude that they shall; yet it doth not come into their minds that their lives
are really uncertain, and that it is doubtful whether they will live another
year. Such a thought as this doth not take any hold of them. And although they
do not absolutely determine that they shall live to old age or to middle age,
yet they secretly flatter themselves with such an imagination. They are disposed
to believe so, and do so far believe it, that they act upon it and run the
venture of it.
Men will believe that things will be as they choose to
have them, without reason, and sometimes without the appearance of reason, as is
most apparent in this case, Psalm xlix. 11. "Their inward thought is, that their
houses shall continue for ever, and their dwelling places to all generations;
they call their lands after their own names."
The prepossession and
desire of men to have it so, is the principal thing that makes them believe so.
However, there are several other things which they use as arguments to flatter
themselves. Perhaps they think with themselves, that since they are at present
in health, or in youth, or that since they are useful men, do a great deal of
good, and both them selves and others pray for the continuance of their lives;
they are not likely to be removed by death very soon.
If they shall live
many years in the world, they think that it is very probable they shall be
converted before they die; as they expect hereafter to have much more convenient
opportunities to become converted, than they have now. And by some means or
other, they think they shall get through their work before they arrive at old
age.
3. Some flatter themselves that they lead moral and orderly lives,
and therefore think that they shall not be damned. They think with themselves
that they live not in any vice, that they take care to wrong no man, are just
and honest dealers, that they are not addicted to hard drinking, or to
uncleanness, or to bad language; that they keep the Sabbath strictly, are
constant attendants on the public worship, and maintain the worship of God in
their families. Therefore they hope that God will not cast them into hell. They
see not why God should be so angry with them as that would imply, seeing they
are so orderly and regular in their walk; they see not that they have done
enough to anger him to that degree. And if they have angered him, they imagine
they have also done a great deal to pacify him.
If they be not as yet
converted, and it be necessary that they should experience any other conversion
in order to their salvation, they hope that their orderly and strict lives will
move God to give them converting grace. They hope that surely God will not see
those that live as they do go to hell. Thus they flatter themselves, as those we
read of. Luke xviii. 9. "That trusted in themselves that they were
righteous."
4. Some make the advantages under which they live an occasion
of self flattery. They flatter themselves, because they live in a place where
the gospel is powerfully preached and among a religious people, where many have
been converted; and they think it will be much easier for them to be saved on
that account. Thus they abuse the grace of God to their destruction; they do
that which the scriptures call despising the riches of God's goodness: Romans
ii. 4. "Or despisest thou the riches of his goodness, and forbearance, and long
suffering; not knowing that the goodness of God leadeth thee to
repentance?"
Some flatter themselves, because they are born of godly
parents, who are dear to God, who have often and earnestly prayed for them, they
hope that their prayers will be heard; and that encourages them to go on in the
way of neglecting their souls. The Jews had great dependence upon this, that
they were the children of Abraham: John viii. 33. they make their boast. "We be
Abraham's seed; and in verse 39. "Abraham is our father."
5. Some flatter
themselves with their own intentions. They intend to neglect themselves, and
give themselves liberty for a while longer, and then to reform. Though now they
neglect their souls, and are going on in sin; yet they intend ere long to bestir
themselves, to leave off their sins, and to set themselves to seek God. They
hear that there is great encouragement for those who earnestly seek God, that
they shall find him. So they intend to do; they propose to seek with a great
deal of earnestness. They are told, that there are many who seek to enter the
kingdom of heaven, who shall not be able; but they intend, not only to seek, but
To STRIVE However, for the present they allow themselves in their ease, sloth,
and pleasure, minding only earthly things.
Or if they should be seized
with some mortal distemper, and should draw near to the grave, before the time
which they lay out in their minds for reformation, they think how earnestly they
would pray and cry to God for mercy; and as they hear God is a merciful God, who
taketh no delight in the death of sinners, they hence flatter themselves that
they shall move God to have pity on them.
There are but few who are
sinners, and know themselves to be such, who do not encourage themselves with
intentions of future repentance and reformation; but few who do not flatter
themselves, that they shall in good earnest set themselves to seek God some time
or other. Hell is full of GOOD INTENDERS who never proved to be TRUE PERFORMERS:
Acts xxiv. 25. "Go thy way for this time; when I have a convenient season, I
will call for thee."
6. There are some who flatter themselves, that they
do and have done, a great deal for their salvation, and therefore hope they
shall obtain, when indeed they neither do what they ought to do, nor what they
might do in their present state of unregeneracy; nor are they in any likely way
to be converted They think they are striving, when they neglect many moral and
some instituted duties; nor do they exert themselves as if it were for their
lives; they are not violent for the kingdom of leaven.
There are
doubtless many such; many are concerned, and are seeking, and do many things,
and think that they are in a very fair way to obtain the kingdom of God; yet
there is great danger that thy will prove at last to be some of the foolish
virgins, and be found without oil in their vessels.
7. Some hope by their
strivings to obtain salvation of themselves. They have a secret imagination,
that they shall, by degrees, work in themselves sorrow and repentance of sin,
and love towards God and Jesus Christ. Their striving is not so much an earnest
seeking to God, as a striving to do them selves that which is the work of God.
Many who are now seeking have this imagination, and labor, reach, pray, hear
sermons and go to private meetings, with the view of making themselves holy, and
of working in themselves holy affections.
Many, who only project and
design to turn to God hereafter, are apt to think that it is an easy thing to be
converted, that it is a thing which will be in their own power at any time, when
they shall earnestly set themselves to it.
8. Some sinners flatter
themselves that they are already converted. They sit down and rest in a false
hope, persuading themselves that all their sins are pardoned; that God loves
them; that they shall go to heaven when they die; and that they need trouble
themselves no more: Revelation iii. 17. "Because thou sayest, I am rich, and
increased with goods, and have need of nothing; and knowest not that thou art
wretched, and miserable, and poor, and blind, and naked."
III. Sinners
very generally go on flattering themselves in some or other of these ways, till
their punishment actually overtakes them. These are the baits by which Satan
catches souls, and draws them into his snare. They are such self flatteries as
these that keep men from seeing what danger they are in, and that make them go
securely on in the way they are in, "as the bird hasteth to the snare, and
knoweth not that it is for his life."
Those that flatter themselves with
hopes of living a great while longer in the world, very commonly continue so to
do till death comes. Death comes upon them when they expect it not; they look
upon it as a great way off, when there is but a step between them and death.
They thought not of dying at that time, nor at anytime near it. When they were
young, they proposed to live a good while longer; and if they happen to live
till middle age, they still maintain the same thought, that they are not yet
near death; and so that thought goes along with them as long as they live, or
till they are just about to die.
Men often have a dependence on their own
righteousness, and as long as they live are never brought off from it.
Multitudes uphold themselves with their own intentions, till all their prospects
are dashed in pieces by death. They put off the work which they have to do till
such a time; and when that comes, they put it off to another time, until death,
which cannot be put off, overtakes them. There are many also that hold a false
hope, a persuasion that they belong to God; and as long as they live, by all the
marks and signs which are given of a true convert, they never will be persuaded
to let go their hope, till it is rent from them by death.
Thus men
commonly uphold themselves, and make themselves easy, till hell fire makes them
uneasy. Everlasting ruin comes upon them as a snare, and all their hopes are at
once cut off, and turned into everlasting despair: I. Thessalonians v. 3. "When
they shall say, Peace and safety; then sudden destruction cometh upon them, as
travail upon a woman with child; and they shall not
escape."
APPLICATION
1. Hence we learn one reason why there are
but few saved, and why so many perish from under the gospel. All men know that
they must die, and all that sit under the light of the gospel have been told
many a time, that after this there is an other world; that there are but two
states in that other world, a state of eternal happiness, and a state of eternal
misery; that there is but one way of escaping the misery and obtaining the
blessedness of eternity, which is by obtaining an interest in Christ, through
faith in him; and that this life is the only opportunity of obtaining an
interest in Christ. Yet men are so much given to flatter themselves in those
ways which we have mentioned, that there are but few that seasonably take care
of their salvation. Indeed they cannot but be in some measure concerned about
their souls; yet they flatter themselves with one thing or other, so that they
are kept steadily and uninterruptedly going on in the broad way to
destruction.
2. Hence we learn the reason why awakening truths of
scripture, and awakening sermons, make no more impression upon men. It is in
itself a wonderful and surprising thing, that God's denunciations of eternal
misery, and threatenings of casting sinners into the lake that burneth with fire
and brimstone for ever and ever, do not affect them, do not startle them. But
the truth is, they flatter themselves, by such means as we have mentioned, that
this dreadful misery is not for them; that they shall escape it, though
multitudes of others are involved in it. They take not these threatenings to
themselves; they seem to think that they do not belong to them.
How many
are there in this congregation, who, for all the awakening sermons they have
heard, are yet secure in sin! And who, although they are sensible that they are
in a Christless condition, and are still going on in sin, yet intend to go to
heaven, and expect that by some means or other they shall arrive there. They are
often told, that God is very angry with them; yet they think God is a very
merciful God, and they shall be able to pacify him. If they be told how
uncertain life is, that doth not awaken them, because they flatter themselves
with long life. If they be told how dangerous it is to delay the business of
religion, they promise themselves, that they will hereafter engage in it with
more earnestness than others, and so obtain the end, the salvation of their
souls. Others, when they are told that many shall seek who shall not he able to
obtain, think surely, that they, having done so much for salvation, shall not be
denied.
3. Let every sinner examine himself, whether he do not flatter
himself in some of those ways which have been mentioned. What is it in your own
minds which makes you think it is safe for you to delay turning to God? What is
it that encourages you to run such a venture as you do by delaying this
necessary work? Is it that you hope there is no such state as heaven or hell,
and have a suspicion that there is no God ? Is It this that makes you secure ?
Or is it that you are not much afraid but that you shall have opportunity enough
a great while hence to mind such things? Is it an intention of a future seeking
a more convenient season? And are you persuaded that God will hearken to you
then, after you shall have so long turned a deaf ear to his commands and
gracious? Are you encouraged to commit sin, because you hope to repent of it?
Are you encouraged by the mercy of God to be his enemies? And do you resolve
still to provoke him to anger, because you think he is easily pacified
?
Or do you think that your conversion is in your own power, and that you
can turn to God when you please? Is it because you have been born of godly
parents that you are so secure? Or do you imagine that you are in a fair way to
be converted? Do you think that what you have done in religion will engage God
to pity you, and that he never can have the heart to condemn one who has lived
in so orderly a manner? Or do you think that you are indeed converted already?
And doth that encourage you to take a liberty in sinning ? Or are you secure,
because you are so stupid as to think nothing about these things? Do you let
these concerns wholly alone, and scarcely ever think at all how it will be with
you after you are dead?
Certainly it must be one or more of these things
which keeps you in your security, and encourages you to go on in sin. Examine,
therefore, and see which of them it is.
4. By the text and doctrine be
persuaded to leave off thus flattering yourselves in your own eyes. You are
therein informed, that those who do as you do commonly continue so doing till
their punishment actually comes upon them. Thereby you may be convinced of the
vanity of all such flatteries. Be afraid of that which you are sure is the
devil's bait: "Surely in vain is the net spread in the sight of any bird,"
Proverbs i. 17.
You are not only told in the scriptures, that sinners are
generally thus allured to hell, but your own reason may convince you that it is
so. For doubtless other sinners have as much ground to hope to escape punishment
as you; and it is evident, that they generally do hope to escape. Men under the
gospel almost universally think they shall not go to hell: If it were otherwise,
they could have no peace or comfort in the world. Yet what multitudes have we
reason to conclude go down from under the preaching of the gospel to the pit of
destruction! Now, this is surely enough to convince any sober, prudent person of
the folly of such flattery, and of the folly of every one that doth not
immediately set about his great work with his might. If you could have access to
the damned, you would hear many of them curse themselves, for thus flattering
themselves while they lived in this world; and you would have the same doctrine
preached to you by their wailings and yellings which is now preached to you from
the pulpit.
If your temptation to security be unbelief of the fundamental
doctrines of religion, such as the being of God, of another world, and an
eternal judgment, you may consider, that though that makes you secure at
present, yet it will not do always, it will not stand by when you come to die.
The fool often in health saith, There is no God; but when he comes to die, he
cannot rest in any such supposition. Then he is generally so much convinced in
his own conscience, that there is a God, that he is in dreadful amazement for
fear of his eternal wrath. It is folly, therefore, to flatter yourselves with
any supposition now which you will not then be able to hold.
If you
depend on long life, consider how many who have depended on the same thing, and
had as much reason to depend on it as you, have died within your
remembrance.
Is it because you are outwardly of an orderly life and
conversation, that you think you shall be saved ? How unreasonable is it to
suppose, that God should be so obliged by those actions, which he knows are not
done from the least respect or regard to him, but wholly with a private view! Is
it because you are under great advantages that you are not much afraid but that
you shall some time or other be converted, and therefore neglect yourselves and
your spiritual interests? And were not the people of Bethsaida, Chorazin and
Capernaum, under as great advantages as you, when Christ himself preached the
gospel to them, almost continually, and wrought such a multitude of miracles
among them? Yet he says, that it shall be more tolerable in the day of judgment
for Sodom and Gomorrah, than for those cities.
Do you expect you shall be
saved, however you neglect yourselves, because you were born of godly parents?
hear what Christ saith, Matthew iii. 9. ''Think not to say within yourselves, we
have Abraham to our father." Do you flatter yourselves that you shall obtain
mercy, though others do not, because you intend hereafter to seek it more
earnestly than others? Yet you deceive yourselves, if you think that you intend
better than many of those others, or better than many who are now in hell once
intended.
If you think you are in a way of earnest seeking, consider,
whether or no you do not mind other things yet more? If you imagine that you
have it in your own power to work yourselves up to repentance, consider, that
you must assuredly give up that imagination before you can have repentance
wrought in you. If you think yourselves already converted, and that encourages
you to give yourselves the greater liberty in sinning, this is a certain sign
that you are not converted.
Wherefore abandon all these ways of
flattering yourselves; no longer follow the devil's bait; and let nothing
encourage you to go on in sin; but immediately and henceforth seek God with all
your heart, and soul, and strength.
.
.
.
Back to Top
Safety, Fulness, and Sweet Refreshment in Christ
Isaiah 32:2
And a man shall be as an hiding-place from
the wind, and a covert from the tempest; as rivers of water in a dry place, as
the shadow of a great rock in a weary land.
In these words we may
observe,
1. The person who is here prophesied of and commended, viz. the
Lord Jesus Christ, the King spoken of in the preceding verse, who shall reign in
righteousness. This King is abundantly prophesied of in the Old Testament, and
especially in this prophecy of Isaiah. Glorious predictions were from time to
time uttered by the prophets concerning that great King who was to come: there
is no subject which is spoken of in so magnificent and exalted a style by the
prophets of the Old Testament, as the Messiah. They saw his day and rejoiced,
and searched diligently, together with the angels, into those things. I Peter
1:11, 12. "Searching what, or what manner of time, the Spirit of Christ which
was in them did signify, when it testified beforehand the sufferings of Christ,
and the glory that should follow. Unto whom it was revealed, that not unto
themselves, but unto us, they did minister the things, which are now reported
unto you by them that have preached the gospel unto you with the Holy Ghost sent
down from heaven; which things the angels desire to look into."
We are
told here that "a man shall be a hiding-place from the wind," &c. There is
an emphasis in the words, that "a man" should be this. If these things had been
said of God, it would not be strange under the Old Testament; for God is
frequently called a hiding-place for his people, a refuge in time of trouble, a
strong rock, and a high tower. But what is so remarkable is, that they are said
of "a man." But this is a prophecy of the Son of God incarnate.
2. The
things here foretold of him, and the commendations given him. "He shall be a
hiding-place from the wind, and a covert from the tempest:" that is, he shall be
the safety and defence of his people, to which they shall flee for protection in
the time of their danger and trouble. To him they shall flee, as one who is
abroad, and sees a terrible storm arising, makes haste to some shelter to secure
himself; so that however furious is the tempest, yet he is safe within, and the
wind and rain, though they beat never so impetuously upon the roof and walls,
are no annoyance unto him.
He shall be as "rivers of water in a dry
place." This is an allusion to the deserts of Arabia, which was an exceedingly
hot and dry country. One may travel there many days, and see no sign of a river,
brook, or spring, nothing but a dry and parched wilderness; so that travelers
are ready to be consumed with thirst, as the children of Israel were when they
were in this wilderness, when they were faint because there was no water. Now
when a man finds Jesus Christ, he is like one that has been traveling in those
deserts till he is almost consumed with thirst, and who as last finds a river of
cool and clear water. And Christ was typified by the river of water that issued
out of the rock for the children of Israel in this desert: he is compared to a
river, because there is such a plenty and fulness in him.
He is the
"shadow of a great rock in a weary land." Allusion is still made to the desert
of Arabia. It is not said, as the shadow of a tree, because in some places of
that country, there is nothing but dry sand and rocks for a vast space together,
not a tree to be seen; and the sun beats exceedingly hot upon the sands, and all
the shade to be found there, where travellers can rest and shelter themselves
from the scorching sun, is under some great rock. They who come to Christ find
such rest and refreshment as the weary traveller in that hot and desolate
country finds under the shadow of a great rock.
We propose to speak to
three propositions that are explicatory of the several parts of the
text.
I. There is in Christ Jesus abundant foundation of peace and safety
for those who are in fear and danger. "A man shall be a hiding-place from the
wind, a covert from the tempest."
II. There is in Christ provision for
the satisfaction, and full contentment, of the needy and thirsty soul. He shall
be "as rivers of water in a dry place."
III. There are quiet rest and
sweet refreshment in Christ Jesus for him who is weary. He shall be "as the
shadow of a great rock in a weary land."
I. There is in Christ
Jesus abundant foundation of peace and safety for those who are in fear and
danger.
The fears and dangers to which men are subject, are of two kinds;
temporal and eternal. Men are frequently in distress from fear of temporal
evils. We live in an evil world, where we are liable to an abundance of sorrows
and calamities. A great part of our lives is spent in sorrowing for present or
past evils, and in fearing those which are future. What poor, distressed
creatures are we, when God is pleased to send his judgements among us! If he
visits a place with mortal and prevailing sickness, what terror seizes our
hearts! If any person is taken sick, and trembles for his life, or if our near
friends are at the point of death, or in many other dangers, how fearful is our
condition! Now there is sufficient foundation for peace and safety to those
exercised with such fears, and brought into such dangers. But Christ is a refuge
in all trouble; there is a foundation for rational support and peace in him,
whatever threatens us. He, whose heart is fixed, trusting in Christ, need not be
afraid of any evil tidings. "As the mountains are round about Jerusalem, so
Christ is round about them that fear him."
But it is the other kind of
fear and danger to which we have a principal respect; the fear and danger of
God's wrath. The fears of a terrified conscience, the fearful expectation of the
dire fruits of sin, and the resentment of an angry God, these are infinitely the
most dreadful. If men are in danger of those things, and are not asleep, they
will be more terrified than with the fears of any outward evil. Men are in a
most deplorable condition, as they are by nature exposed to God's wrath; and if
they are sensible how dismal their case is, will be in dreadful fears and dismal
expectations.
God is pleased to make some sensible of their true
condition. He lets them see the storm that threatens them, how black the clouds
are, and how impregnated with thunder, that it is a burning tempest, that they
are in danger of being speedily overtaken by it, that they have nothing to
shelter themselves from it, and that they are in danger of being taken away by
the fierceness of his anger.
It is a fearful condition when one is
smitten with a sense of the dreadfulness of God's wrath, when he has his heart
impressed with the conviction that the great God is not reconciled to him, that
he holds him guilty of these and those sins, and that he is angry enough with
him to condemn him for ever. It is dreadful to lie down and rise up, it is
dreadful to eat and drink, and to walk about, in God's anger from day to day.
One, in such a case, is ready to be afraid of every thing; he is afraid of
meeting God's wrath wherever he goes. He has no peace in his mind, but there is
a dreadful sound in his ears; his mind is afflicted and tossed with tempest, and
not comforted, and courage is ready to fail, and the spirit ready to sink with
fear; for how can a poor worm bear the wrath of the great God, and what would
not he give for peace of conscience, what would not he give if he could find
safety! When such fears exist to a great degree, or are continued a long time,
they greatly enfeeble the heart, and bring it to a trembling posture and
disposition.
Now for such as these there is abundant foundation for peace
and safety in Jesus Christ, and this will appear from the following
things:
1. Christ has undertaken to save all such from what they fear, if
they come to him. It is his professional business; the work in which he engaged
before the foundation of the world. It is what he always had in his thoughts and
intentions; he undertook from everlasting to be the refuge of those that are
afraid of God's wrath. His wisdom is such, that he would never undertake a work
for which he is not sufficient. If there were some in so dreadful a case that he
was not able to defend them, or so guilty that it was not fit that he should
save them, then he never would have undertaken for them. Those who are in
trouble and distressing fear, if they come to Jesus Christ, have this to ease
them of their fears, that Christ has promised them that he will protect them;
that they come upon his invitation; that Christ has plighted his faith for their
security if they will close with him; and that he is engaged by covenant to God
the Father that he will save those afflicted and distressed souls that come to
him.
Christ, by his own free act, has made himself the surety of such, he
has voluntarily put himself in their stead; and if justice has any thing against
them, he has undertaken to answer for them. By his own act, he has engaged to be
responsible for them; so that if they have exposed themselves to God's wrath,
and to the stroke of justice, it is not their concern, but his, how to answer or
satisfy for what they have done. Let there be never so much wrath that they have
deserved, they are as safe as if they never had deserved any; because he has
undertaken to stand for them, let it be more or less. If they are in Christ
Jesus, the storm does of course light on him, and not on them; as when we are
under a good shelter, the storm, that would otherwise come upon our heads,
lights upon the shelter.
2. He is chosen and appointed of the Father to
this work. There needs to be no fear nor jealousy, whether the Father will
approve of this undertaking of Christ Jesus, whether he will accept of him as a
surety, or whether he will be willing that his wrath should be poured upon his
own dear Son, instead of us miserable sinners. For there was an agreement with
him concerning it before the world was; it was a thing much upon God's heart,
that his Son Jesus Christ should undertake this work, and it was the Father that
sent him into the world. It is as much the act of God the Father as it is of the
Son. Therefore, when Christ was near the time of his death, he tells the Father
that he had finished the work which he gave him to do. Christ is often called
God's elect, or his chosen, because he was chosen by the Father for his work;
and God's anointed, for the words Messiah and Christ signify anointed, because
he is by God appointed and fitted for this work.
3. If we are in Christ
Jesus, justice and the law have its course with respect to our sins, without our
hurt. The foundation of the sinner's fear and distress is the justice and the
law of God; they are against him, and they are unalterable, they must have their
course. Every jot and tittle of the law must be fulfilled, heaven and earth
shall be destroyed, rather than justice should not take place; there is no
possibility of sin's escaping justice.
But yet if the distressed
trembling soul who is afraid of justice, would fly to Christ, he would be a safe
hiding-place. Justice and the threatening of the law will have their course as
fully, while he is safe and untouched, as if he were to be eternally destroyed.
Christ bears the stroke of justice, and the curse of the law falls fully upon
him; Christ bears all that vengeance that belongs to the sin that has been
committed by him, and there is no need of its being borne twice over. His
temporal sufferings, by reason of the infinite dignity of his person, are fully
equivalent to the eternal sufferings of a mere creature. And then his sufferings
answer for him who flees to him as well as if they were his own, for indeed they
are his own by virtue of the union between Christ and him. Christ has made
himself one with them; he is the head, and they are the members. Therefore, if
Christ suffers for the believer, there is no need of his suffering; and what
needs he to be afraid? His safety is not only consistent with absolute justice,
but it is consistent with the tenor of the law. The law leaves fair room for
such a thing as the answering of a surety. If the end of punishment in
maintaining the authority of the law and the majesty of the government is fully
secured by the sufferings of Christ as his surety, then the law of God,
according to the true and fair interpretation of it, has its course as much in
the sufferings of Christ, as it would have in his own sufferings. The
threatening, "thou shalt surely die," is properly fulfilled in the death of
Christ, as it is fairly to be understood. Therefore if those who are afraid will
go to Jesus Christ, they need to fear nothing from the threatening of the law.
The threatening of the law has nothing to do with them.
4. Those who come
to Christ, need not be afraid of God's wrath for their sins; for God's honour
will not suffer by their escaping punishment and being made happy. The wounded
soul is sensible that he has affronted the majesty of God, and looks upon God as
a vindicator of his honour; as a jealous God that will not be mocked, an
infinitely great God that will not bear to be affronted, that will not suffer
his authority and majesty to be trampled on, that will not bear that his
kindness should be abused. A view of God in this light terrifies awakened souls.
They think how exceedingly they have sinned, how they have sinned against light,
against frequent and long-continued calls and warnings; and how they have
slighted mercy, and been guilty of turning the grace of God into lasciviousness,
taking encouragement from God's mercy to go on in sin against him; and they fear
that God is so affronted at the contempt and slight which they have cast upon
him, that he, being careful of his honour, will never forgive them, but will
punish them. But if they go to Christ, the honour of God's majesty and authority
will not be in the least hurt by their being freed and made happy. For what
Christ has done has repaired God's honour to the full. It is a greater honour to
God's authority and majesty, that, rather than it should be wronged, so glorious
a person would suffer what the law required. It is surely a wonderful display of
the honour of God's majesty, to see an infinite and eternal person dying for its
being wronged. And then Christ by his obedience, by that obedience which he
undertook for our sakes, has honoured God abundantly more than the sins of any
of us have dishonoured him, how many soever, and how great soever. How great an
honour is it to God's law that so great a person is willing to submit to it, and
to obey it! God hates our sins, but not more than he delights in Christ's
obedience which he performed on account. This is a sweet savour to him, a savour
of rest. God is abundantly compensated, he desires no more; Christ's
righteousness is of infinite worthiness and merit.
5. Christ is a person
so dear to the Father, that those who are in Christ need not be at all jealous
of being accepted upon his account. If Christ is accepted they must of
consequence be accepted, for they are in Christ, as members, as parts, as the
same. They are the body of Christ, his flesh and his bones. They that are in
Christ Jesus, are one spirit; and therefore, if God loves Christ Jesus, he must
of necessity accept of those that are in him, and that are of him. But Christ is
a person exceedingly dear to the Father, the Father's love to the Son is really
infinite. God necessarily loves the Son; God could as soon cease to be, as cease
to love the Son. He is God's elect, in whom his soul delighteth; he is his
beloved Son, in whom he is well pleased; he loved him before the foundation of
the world, and had infinite delight in him from all eternity.
A terrified
conscience, therefore, may have rest here, and abundant satisfaction that he is
safe in Christ, and that there is not the least danger but that he shall be
accepted, and that God will be at peace with him in Christ.
6. God has
given an open testimony that Christ has done and suffered enough, and that he is
satisfied with it, by his raising him from the dead. Christ, when he was in his
passion, was in the hands of justice, he was God's prisoner for believers, and
it pleased God to bruise him, and put him to grief, and to bring him into a low
state; and when he raised him from the dead, he set him at liberty, whereby he
declared that it was enough. If God was not satisfied, why did he set Christ at
liberty so soon? he was in the hands of justice, why did not God pour out more
wrath upon him, and hold him in the chains of darkness longer? God raised him up
and opened the prison doors to him, because he desired no more. And now surely
there is free admittance for all sinners into God's favour through this risen
Saviour, there is enough done, and God is satisfied; as he has declared and
sealed to it by the resurrection of Christ, who is alive, and lives for
evermore, and is making intercession for poor, distressed souls that come unto
him.
7. Christ has the dispensation of safety and deliverance in his own
hands, so that we need not fear but that, if we are united to him, we may be
safe. God has given him all power in heaven and in earth, to give eternal life
to whomsoever comes to him. He is made head over all things to the church, and
the work of salvation is left with himself, he may save whom he pleases, and
defend those that are in him by his own power. What greater ground of confidence
could God have given us than that the Mediator, who died for us, and intercedes
for us, should have committed to him the dispensation of the very thing which he
died to purchase and for which he intercedes?
8. Christ's love, and
compassion, and gracious disposition, are such that we may be sure he is
inclined to receive all who come to him. If he should not do it, he would fail
of his own undertaking, and also of his promise to the Father, and to us; and
his wisdom and faithfulness will not allow of that. But he is so full of love
and kindness that he is disposed to nothing but to receive and defend us, if we
come to him. Christ is exceedingly ready to pity us, his arms are open to
receive us, he delights to receive distressed souls that come to him, and to
protect them; he would gather them as a hen gathereth her chickens under her
wings; it is a work that he exceedingly rejoices in, because he delights in acts
of love, and pity, and mercy.
I shall take occasion from what now has
been said, to invite those who are afraid of God's wrath, to come to Christ
Jesus. You are indeed in a dreadful condition. It is dismal to have God's wrath
impending over our heads, and not to know how soon it will fall upon us. And you
are in some measure sensible that it is a dreadful condition, you are full of
fear and trouble, and you know not where to flee for help; your mind is, as it
were, tossed with a tempest. But how lamentable is it, that you should spend
your life in such a condition, when Christ would shelter you, as a hen shelters
her chickens under her wings, if you were but willing; and that you should live
such a fearful, distressed life, when there is so much provision made for your
safety in Christ Jesus!
How happy would you be if your hearts were but
persuaded to close with Jesus Christ! Then you would be out of all danger:
whatever storms and tempests were without, you might rest securely within; you
might hear the rushing of the wind, and the thunder roar abroad, while you are
safe in this hiding-place. O be persuaded to hide yourself in Christ Jesus! What
greater assurance of safety can you desire? He has undertaken to defend and save
you, if you will come to him: he looks upon it as his work; he engaged in it
before the world was, and he has given his faithful promise which he will not
break; and if you will but make your flight there, his life shall be for yours;
he will answer for you, you shall have nothing to do but rest quietly in him;
you may stand still and see what the Lord will do for you. If there be any thing
to suffer, the suffering is Christ's, you will have nothing to suffer; if there
be any thing to be done, the doing of it is Christ's, you will have nothing to
do but to stand still and behold it.
You will certainly be accepted of
the Father if your soul lays hold of Jesus Christ. Christ is chosen and anointed
of the Father, and sent forth for this very end, to save those that are in
danger and fear; and he is greatly beloved of God, even infinitely, and he will
accept of those that are in him. Justice and the law will not be against you, if
you are in Christ; that threatening, "in the day that thou eatest thou shalt
die," in the proper sense of it, will not touch you. The majesty and honour of
God are not against you. You need not be afraid but that you shall be justified,
if you come to him; there is an act of justification already past and declared
for all who come to Christ by the resurrection of Christ, and as soon as ever
you come, you are by that declared free. If you come to Christ it will be a sure
sign that Christ loved you from all eternity, and that he died for you; and you
may be sure if he died for you, he will not lose the end of his death, for the
dispensation of life is committed unto him.
You need not, therefore,
continue in so dangerous a condition; there is help for you. You need not stand
out in the storm so long, as there is so good a shelter near you, whose doors
are open to receive you. O make haste, therefore, unto that man who is a
hiding-place from the wind, and a covert from the tempest!
Let this truth
also cause believers more to prize the Lord Jesus Christ. Consider that it is
he, and he only, who defends you from wrath, and that he is a safe defence; your
defence is a high tower; your city of refuge is impregnable. There is no rock
like your rock. There is none like Christ, "the God of Jeshurun, who rideth upon
the heaven in thy help, and in his excellency on the sky; the eternal God is thy
refuge, and underneath are everlasting arms." He in whom you trust is a buckler
to all that trust in him. O prize that Saviour, who keeps your soul in safety,
while thousands of others are carried away by the fury of God's anger, and are
tossed with raging and burning tempests in hell! O, how much better is your case
than theirs! and to whom is it owing but to the Lord Jesus Christ? Remember what
was once your case, and what it is now, and prize Jesus Christ.
And let
those christians who are in doubts and fears concerning their condition,
renewedly fly to Jesus Christ, who is a hiding-place from the wind, and a covert
from the tempest. Most Christians are at times afraid whether they shall not
miscarry at last. Such doubtings are always through some want of the exercise of
faith, and the best remedy for them is a renewed resort of the soul to this
hiding-place; the same act which at first gave comfort and peace, will give
peace again. They that clearly see the sufficiency of Christ, and the safety of
committing themselves to him to save them from what they fear, will rest in it
that Christ will defend them; be directed therefore at such times to do as the
psalmist. Psalm 56:3, 4. "What time I am afraid, I will trust in thee. In God I
will praise his word; in God I have put my trust: I will not fear what flesh can
do unto me."
II. There is provision in Christ for the
satisfaction and full contentment of the needy and thirsty soul.
This is
the sense of those words in the text, "as rivers of water in a dry place," in a
dry and parched wilderness, where there is a great want of water, and where
travellers are ready to be destroyed with thirst, such as was that wilderness in
which the children of Israel wandered. This comparison is used elsewhere in the
Scriptures. Psalm 63:1. "O God, thou art my God; early will I seek thee: my soul
thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where
no water is." Psalm 143:6. "I stretch forth my hands unto thee; my soul
thirsteth after thee, as a thirsty land." Those who travel in such a land, who
wander in such a wilderness, are in extreme need of water; they are ready to
perish for the want of it; and thus they have a great thirst and longing for
it.
It is said that Christ is a river of water, because there is such a
fulness in him, so plentiful a provision for the satisfaction of the needy and
longing soul. When one is extremely thirsty, though it is not a small draught of
water will satisfy him, yet when he comes to a river, he finds a fulness, there
he may drink full draughts. Christ is like a river, in that he has a sufficiency
not only for one thirsty soul, but by supplying him the fountain is not
lessened; there is not the less afforded to those who come afterwards. A thirsty
man does not sensibly lessen a river by quenching his thirst.
Christ is like
a river in another respect. A river is continually flowing, there are fresh
supplies of water coming from the fountain-head continually, so that a man may
live by it, and be supplied with water all his life. So Christ is an
ever-flowing fountain; he is continually supplying his people, and the fountain
is not spent. They who live upon Christ, may have fresh supplies from him to all
eternity; they may have an increase of blessedness that is new, and new still,
and which never will come to an end.
In illustrating this second
proposition, I shall inquire,
1. What it is that the soul of every man
naturally and necessarily craves.
First. The soul of every man
necessarily craves happiness. This is an universal appetite of human nature,
that is alike in the good and the bad; it is as universal as the very essence of
the soul, because it necessarily and immediately flows from that essence. It is
not only natural to all mankind, but to the angels; it is universal among all
reasonable, intelligent beings, in heaven, earth, or hell, because it flows
necessarily from an intelligent nature. There is no rational being, nor can
there be any, without a love and desire of happiness. It is impossible that
there should be any creature made that should love misery, or not love
happiness, since it implies a manifest contradiction; for the very notion of
misery is to be in a state that nature abhors, and the notion of happiness, is
to be in such a state as is most agreeable to nature.
Therefore, this
craving of happiness must be insuperable, and what never can be changed; it
never can be overcome, or in any way abated. Young and old love happiness alike,
and good and bad, wise and unwise; though there is a great variety as to men's
ideas of happiness. Some think it is to be found in one thing, and some in
another; yet, as to the desire of happiness in general, there is no variety.
There are particular appetites that may be restrained, and kept under, and
conquered, but this general appetite for happiness nev-er can
be.
Secondly. The soul of every man craves a happiness that is equal to
the capacity of his nature. The soul of man is like a vessel; the capacity of
the soul is as the largeness or contents of the vessel. And therefore, if man
has much pleasure and happiness, yet if the vessel is not full, the craving will
not cease. Every creature is restless till it enjoys what is equal to the
capacity of its nature. Thus we may observe in the brutes; when they have that
which is suitable to their nature, and proportional to their capacity, they are
contented. Man is of such a nature, that he is capable of an exceedingly great
degree of happiness; he is made of a vastly higher nature than the brutes, and
therefore he must have vastly higher happiness to satisfy. The pleasures of the
outward senses which content the beasts, will not content man. He has other
faculties of a higher nature that stand in need of something to fill them; if
the sense be satiated, yet if the faculties of the soul are not filled, man will
be in a craving restless state.
It is more especially by reason of the
faculty of understanding that the soul is capable of so great a happiness, and
desires so much. The understanding is an exceedingly extensive faculty; it
extends itself beyond the limits of earth, beyond the limits of the creation. As
we are capable of understanding immensely more than we do understand, who can
tell how far the understanding of men is capable of stretching itself? and as
the understanding enlarges, the desire will enlarge with it. It must therefore
be an incomprehensible object that must satisfy the soul; it will never be
contented with that, and that only, to which it can see an end, it will never be
satisfied with that happiness to which it can find a bottom. A man may seem to
take contentment for a little while in a finite object, but after he has had a
little experience, he finds that he wants something besides. This is very
apparent from the experience of this restless craving world. Every one is
inquiring, Who will show us any good?
2. Men in their fallen state, are
in very great want of this happiness. They were once in the enjoyment of it, but
mankind are sunk to a very low estate; we are naturally poor, destitute
creatures. We came naked into the world, and our souls as well as our bodies are
in a wretched, miserable condition; we are so far from having food to eat
suitable to our nature, that we are greedy after the husks which the swine do
eat.
The poverty of man in a natural condition, appears in his
discontented, craving spirit; it shows that the soul is very empty, when, like
the horse-leech, it cries, "Give, give, and saith not, It is enough." We are
naturally like the prodigal, for we once were rich, but we departed from our
father's house, and have squandered away our wealth, and are become poor,
hungry, famishing wretches. Men in a natural condition may find something to
gratify their senses, but there is nothing to feed the soul; that more noble and
more essential part perishes for lack of food. They may fare sumptuously every
day, they may pamper their bodies, but the soul cannot be fed from a sumptuous
table; they may drink wine in bowls, yet the spiritual part is not refreshed.
The superior faculties want to be supplied as well as the inferior. True poverty
and true misery consist in the want of those things of which our spiritual part
stands in need.
3. Those sinners who are thoroughly awakened, are
sensible of their great want. Multitudes of men are not sensible of their
miserable, needy condition. There are many who are thus poor, and think
themselves rich, and increased in goods. Indeed there are no natural men that
have true contentment: they are all restless, and crying, "Who will show us any
good?" but multitudes are not sensible how exceedingly necessitous is their
condition. But the thoroughly awakened soul sees that he is very far from true
happiness, that those things which he possesses will never make him happy; that
for all his outward possessions he is wretched, and miserable, and poor, and
blind, and naked. He becomes sensible of the short continuance and uncertainty
of those things, and their insufficiency to satisfy a troubled conscience. He
wants something else to give him peace and ease. If you would tell him that he
might have a kingdom, it would not quiet him; he desires to have his sins
pardoned, and to be at peace with his Judge. He is poor, and he becomes as a
beggar; he comes and cries for help. He does not thirst, because he as yet sees
where true happiness is to be found, but because he sees that he has it not, and
cannot find it. He is without comfort, and does not know where to find it, but
he longs for it. O, what would he not give, if he could find some satisfying
peace and comfort!
Such are those hungry, thirsty souls that Christ so
often invites to come to him. Isaiah 55:1, 2. "Ho, every one that thirsteth,
come ye to the waters, and he that hath no money, come ye, buy and eat; yea,
come, buy wine and milk without money and without price. Wherefore do ye spend
money for that which is not bread, and your labour for that which satisfieth
not? hearken diligently unto me, and eat ye that which is good, and let your
soul delight itself in fatness." "If any man thirst, let him come unto me and
drink; and he that is athirst, let him come and take of the water of life
freely."
4. There is in Christ Jesus provision for the full satisfaction
and contentment of such as these.
First. The excellency of Christ is
such, that the discovery of it is exceedingly contenting and satisfying to the
soul. The inquiry of the soul is after that which is most excellent. The carnal
soul imagines that earthly things are excellent; one thinks riches most
excellent, another has the highest esteem of honour, and to another carnal
pleasure appears the most excellent; but the soul cannot find contentment in any
of these things, because it soon finds an end to their excellency. Worldly men
imagine, that there is true excellency and true happiness in those things which
they are pursuing. They think that if they could but obtain them, they should be
happy; and when they obtain them, and cannot find happiness, they look for
happiness in something else, and are still upon the pursuit.
But Christ
Jesus has true excellency, and so great excellency, that when they come to see
it they look no further, but the mind rests there. It sees a transcendent glory
and an ineffable sweetness in him; it sees that till now it has been pursuing
shadows, but that now it has found the substance; that before it had been
seeking happiness in the stream, but that now it has found the ocean. The
excellency of Christ is an object adequate to the natural cravings of the soul,
and is sufficient to fill the capacity. It is an infinite excellency, such an
one as the mind desires, in which it can find no bounds; and the more the mind
is used to it, the more excellent it appears. Every new discovery makes this
beauty appear more ravishing, and the mind sees no end; here is room enough for
the mind to go deeper and deeper, and never come to the bottom. The soul is
exceedingly ravished when it first looks on this beauty, and it is never weary
of it. The mind never has any satiety, but Christ's excellency is always fresh
and new, and tends as much to delight, after it has been seen a thousand or ten
thousand years, as when it was seen the first moment. The excellency of Christ
is an object suited to the superior faculties of man, it is suited to entertain
the faculty of reason and understanding, and there is nothing so worthy about
which the understanding can be employed as this excellency; no other object is
so great, noble, and exalted.
This excellency of Jesus Christ is the
suitable food of the rational soul. The soul that comes to Christ, feeds upon
this, and lives upon it; it is that bread which came down from heaven, of which
he that eats shall not die; it is angels' food, it is that wine and milk that is
given without money, and without price. This is that fatness in which the
believing soul delights itself; here the longing soul may be satisfied, and the
hungry soul may be filled with goodness. The delight and contentment that is to
be found here, passeth understanding, and is unspeakable and full of glory. It
is impossible for those who have tasted of this fountain, and know the sweetness
of it, ever to forsake it. The soul has found the river of water of life, and it
desires no other drink; it has found the tree of life, and it desires no other
fruit.
Secondly. The manifestation of the love of Christ gives the soul
abundant contentment. This love of Christ is exceedingly sweet and satisfying,
it is better than life, because it is the love of a person of such dignity and
excellency. The sweetness of his love depends very much upon the greatness of
his excellency; so much the more lovely the person, so much the more desirable
is his love. How sweet must the love of that person be, who is the eternal Son
of God, who is of equal dignity with the Father! How great a happiness must it
be to be the object of the love of him who is the Creator of the world, and by
whom all things consist, and who is exalted at God's right hand, and made head
over principalities and powers in heavenly places, who has all things put under
his feet, and is King of kings and Lord of lords, and is the brightness of the
Father's glory! Surely to be beloved by him, is enough to satisfy the soul of a
worm of the dust.
This love of Christ is also exceedingly sweet and
satisfying from the greatness of it; it is a dying love; such love as never was
before seen, and such as no other can parallel. There have been instances of
very great love between one earthly friend and another; there was a surpassing
love between David and Jonathan. But there never was any such love as Christ has
towards believers. The satisfying nature of this love arises also from the sweet
fruits of it. Those precious benefits that Christ bestows upon his people, and
those precious promises which he has given them, are the fruit of this love; joy
and hope are the constant streams that flow from this fountain, from the love of
Christ.
Thirdly. There is provision for the satisfaction and contentment
of the thirsty longing soul in Christ, as he is the way to the Father; not only
from the fulness of excellency and grace which he has in his own person, but as
by him we may come to God, may be reconciled to him, and may be made happy in
his favour and love. The poverty and want of the soul in its natural state
consist in its being separated from God, for God is the riches and the happiness
of the creature. But we naturally are alienated from God; and God is alienated
from us, our Maker is not at peace with us. But in Christ there is a way for a
free communication between God and us; for us to come to God, and for God to
communicate himself to us by his Spirit. John 14:6. "Jesus saith unto him, I am
the way, and the truth, and the life: no man cometh unto the Father but by me."
Ephesians 2:13, 18, 19. "But now in Christ Jesus, ye who sometimes were far off,
are made nigh by the blood of Christ. For through him we both have access by one
Spirit unto the Father. Now, therefore, ye are no more strangers and foreigners,
but fellow-citizens with the saints, and of the household of God." Christ by
being thus the way to the Father, is the way to true happiness and contentment.
John 10:9. "I am the door: by me, if any man enter in, he shall be saved, and
shall go in and out, and find pasture." Hence I would take occasion to invite
needy, thirsty souls to come to Jesus. "In the last day, that great day of the
feast, Jesus stood and cried, saying, If any man thirst, let him come unto me
and drink." You that have not yet come to Christ, are in a poor, necessitous
condition; you are in a parched wilderness, in a dry and thirsty land. And if
you are thoroughly awakened, you are sensible that you are in distress and ready
to faint for want of something to satisfy your souls. Come to him who is "as
rivers of water in a dry place." There are plenty and fulness in him; he is like
a river that is always flowing, you may live by it for ever, and never be in
want. Come to him who has such excellency as is sufficient to give full
contentment to your soul, who is a person of transcendent glory, and ineffable
beauty, where you may entertain the view of your soul for ever without
weariness, and without being cloyed. Accept of the offered love of him who is
the only-begotten Son of God, and his elect, in whom his soul delighteth.
Through Christ, come to God the Father, from whom you have departed by sin. He
is the way, the truth, and the life; he is the door, by which if any man enters
he shall be saved.
III. There are quiet rest and sweet
refreshment in Christ Jesus, for those that are weary. He is "as the shadow of a
great rock in a weary land."
The comparison that is used in the text is
very beautiful and very significative. The dry, barren, and scorched wilderness
of Arabia is a very lively representation of the misery that men have brought
upon themselves by sin. It is destitute of any inhabitants but lions and tigers
and fiery serpents; it is barren and parched, and without any river or spring;
it is a land of drought, wherein there is seldom any rain, a land exceedingly
hot and uncomfortable. The scorching sunbeams that are ready to consume the
spirits of travellers, are a fit representation of terror of conscience, and the
inward sense of God's displeasure. And there being no other shade in which
travellers may rest, but only here and there that of a great rock, it is a fit
representation of Jesus Christ, who came to redeem us from our misery. Christ is
often compared to a rock, because he is a sure foundation to builders, and
because he is a sure bulwark and defence. They who dwell upon the top of a rock,
dwell in a most defensible place; we read of those whose habitation is the
munitions of rocks. He may also be compared to a rock, as he is everlasting and
unchangeable. A great rock remains stedfast, unmoved, and unbroken by winds and
storms from age to age; and therefore God chose a rock to be an emblem of Christ
in the wilderness, when he caused water to issue forth for the children of
Israel; and the shadow of a great rock is a most fit representation of the
refreshment given to weary souls by Jesus Christ.
1. There is quiet rest
and full refreshment in Christ for sinners that are weary and heavy laden with
sin. Sin is the most evil and odious thing, as well as the most mischievous and
fatal; it is the most mortal poison; it, above all things, hazards life, and
endangers the soul, exposes to the loss of all happiness, and to the suffering
of all misery, and brings the wrath of God. All men have this dreadful evil
hanging about them, and cleaving fast to the soul, and ruling over it, and
keeping it in possession, and under absolute command: it hangs like a viper to
the heart, or rather holds it as a lion does his prey.
But yet there are
multitudes, who are not sensible of their misery. They are in such a sleep that
they are not very unquiet in this condition, it is not very burthensome to them,
they are so sottish that they do not know what is their state, and what is like
to become of them. But there are others who have their sense so far restored to
them that they feel the pain, and see the approaching destruction, and sin lies
like a heavy load upon their hearts; it is a load that lies upon them day and
night, they cannot lay it down to rest themselves, but it continually oppresses
them. It is bound fast unto them, and is ready to sink them down; it is a
continual labour of heart, to support itself under this burden. Thus we read of
them "that labour, and are heavy laden." Or rather, it is like the scorching
heat in a dry wilderness, where the sun beats and burns all the day long; where
they have nothing to defend them; where they can find no shade to refresh
themselves. If they lay themselves down to rest, it is like lying down in the
hot sands, where there is nothing to keep off the heat.
Here it may be
proper to inquire who are weary and heavy laden with sin; and in what sense a
sinner may be weary and burdened with sin. Sinners are not wearied with sin from
any dislike to it, or dislike of it. There is no sinner that is burdened with
sin in the sense in which a godly man carries his indwelling sin, as his daily
and greatest burden, because he loathes it, and longs to get rid of it; he would
fain be at a great distance from it, and have nothing more to do with it; he is
ready to cry out as Paul did, "O wretched man that I am! who shall deliver me
from the body of this death?" The unregenerate man has nothing of this nature,
for sin is yet his delight, he dearly loves it. If he be under convictions, his
love to sin in general is not mortified, he loves it as well as ever, he hides
it still as a sweet morsel under his tongue.
But there is a difference
between being weary and burdened with sin, and being weary of sin. Awakened
sinners are weary with sin, but not properly weary of it.
Therefore, they
are only weary of the guilt of sin, the guilt that cleaves to their consciences
is that great burden. God has put the sense of feeling into their consciences,
that were before as seared flesh, and it is guilt that pains them. The
filthiness of sin and its evil nature, as it is an offence to a holy, gracious,
and glorious God, is not a burden to them. But it is the connexion between sin
and punishment, between sin and God's wrath, that makes it a burden. Their
consciences are heavy laden with guilt, which is an obligation to punishment;
they see the threatening and curse of the law joined to their sins, and see that
the justice of God and his vengeance are against them. They are burdened with
their sins, not because there is any odiousness in them, but because there is
hell in them. This is the sting of sin, whereby it stings the conscience, and
distresses and wearies the soul.
The guilt of such and such great sins is
upon the soul, and the man sees no way to get rid of it, but he has wearisome
days and wearisome nights; it makes him ready sometimes to say as the psalmist
did, "O that I had wings like a dove! for then would I fly away and be at rest.
Lo, then would I wander far off, and remain in the wilderness. I would hasten my
escape from the windy storm and tempest." But when sinners come to Christ, he
takes away that which was their burden, or their sin and guilt, that which was
so heavy upon their hearts, that so distressed their minds.
First. He
takes away the guilt of sin, from which the soul before saw no way how it was
possible to be freed, and which, if it was not removed, led to eternal
destruction. When the sinner comes to Christ, it is all at once taken away, and
the soul is left free, it is lightened of its burden, it is delivered from its
bondage, and is like a bird escaped from the snare of the fowler. The soul sees
in Christ a way to peace with God, and a way by which the law may be answered,
and justice satisfied, and yet he may escape; a wonderful way indeed, but yet a
certain and a glorious one. And what rest does it give to the weary soul to see
itself thus delivered, that the foundation of its anxieties and fears is wholly
removed, and that God's wrath ceases, that it is brought into a state of peace
with God, and that there is no more occasion to fear hell, but that it is for
ever safe! How refreshing is it to the soul to be at once thus delivered of that
which was so much its trouble and terror, and to be eased of that which was so
much its burden! This is like coming to a cool shade after one has been
travelling in a dry and hot wilderness, and almost fainting under the scorching
heat. And then Christ also takes away sin itself, and mortifies that root of
bitterness which is the cause of all the inward tumults and disquietudes that
are in the mind, that make it like the troubled sea that cannot rest, and leaves
it all calm. When guilt is taken away and sin is mortified, then the foundation
of fear, and trouble, and pain is removed, and the soul is left in peace and
serenity.
Secondly. Christ puts strength and a principle of new life into
the weary soul that comes to him. The sinner, before he comes to Christ, is as a
sick man that is weakened and brought low, and whose nature is consumed by some
strong distemper: he is full of pain, and so weak that he cannot walk nor stand.
Therefore, Christ is compared to a physician. "But when Jesus heard that, he
said unto them, They that be whole, need not a physician, but they that are
sick." When he comes and speaks the word, he puts a principle of life into him
that was before as dead: he gives a principle of spiritual life and the
beginning of eternal life; he invigorates the mind with a communication of his
own life and strength, and renews the nature and creates it again, and makes the
man to be a new creature.
So that the fainting, sinking spirits are now
revived, and this principle of spiritual life is a continual spring of
refreshment, like a well of living water. "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." Christ gives his
Spirit, that calms the mind, and is like a refreshing breeze of wind. He gives
that strength whereby he lifts up the hands that hang down, and strengthens the
feeble knees.
Thirdly. Christ gives to those who come to him such comfort
and pleasure as are enough to make them forget all their former labour and
travail. A little of true peace, a little of the joys of the manifested love of
Christ, and a little of the true and holy hope of eternal life, are enough to
compensate for all that toil and weariness, and to erase the remembrance of it
from the mind. That peace which results from true faith passes understanding,
and that joy is joy unspeakable. There is something peculiarly sweet and
refreshing in this joy, that is not in other joys; and what can more effectually
support the mind, or give a more rational ground of rejoicing, than a prospect
of eternal glory in the enjoyment of God from God's own promise in Christ? If we
come to Christ, we may not only be refreshed by resting in his shadow, but by
eating his fruit: these things are the fruits of this tree. "I sat down under
his shadow with great delight, and his fruit was sweet to my taste."
Before
proceeding to the next particular of this proposition, I would apply myself to
those that are weary; to move them to repose themselves under Christ's
shadow.
The great trouble of such a state, one would think, should be a
motive to you to accept of an offer of relief, and remedy. You are weary, and
doubtless would be glad to be at rest; but here you are to
consider,
First. That there is no remedy but in Jesus Christ; there is
nothing else will give you true quietness. If you could fly into heaven, you
would not find it there; if you should take the wings of the morning, and dwell
in the uttermost parts of the earth, in some solitary place in the wilderness,
you could not fly from your burden. So that if you do not come to Christ, you
must either continue still weary and burdened, or, which is worse, you must
return to your old dead sleep, to a state of stupidity; and not only so, but you
must be everlastingly wearied with God's wrath.
Second. Consider that
Christ is a remedy at hand. You need not wish for the wings of a dove that you
may fly afar off, and be at rest, but Christ is nigh at hand, if you were but
sensible of it. Romans 10:6, 7, 8. "But the righteousness which is of faith
speaketh on this wise, Say not in thine heart, Who shall ascend into heaven?
(that is, to bring Christ down from above:) or, Who shall descend into the deep?
(that is, to bring up Christ again from the dead.) But what saith it? The word
is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith
which we preach." There is no need of doing any great work to come at this rest;
the way is plain to it; it is but going to it, it is but sitting down under
Christ's shadow. Christ requires no money to purchase rest of him, he calls to
us to come freely, and for nothing. If we are poor and have no money, we may
come. Christ sent out his servants to invite the poor, the maimed, the halt, and
the blind. Christ does not want to be hired to accept of you, and to give you
rest. It is his work as Mediator to give rest to the weary, it is the work that
he was anointed for, and in which he delights. "The Spirit of the Lord God is
upon me; because the Lord hath anointed me to preach good tidings unto the meek;
he hath sent me to bind up the broken-hearted, to proclaim liberty to the
captives, and the opening of the prison to them that are bound."
Third.
Christ is not only a remedy for your weariness and trouble, but he will give you
an abundance of the contrary, joy and delight. They who come to Christ, do no
only come to a resting-place after they have been wandering in a wilderness, but
they come to a banqueting-house where they may rest, and where they may feast.
They may cease from their former troubles and toils, and they may enter upon a
course of delights and spiritual joys.
Christ not only delivers from
fears of hell and of wrath, but he gives hopes of heaven, and the enjoyment of
God's love. He delivers from inward tumults and inward pain from that guilt of
conscience which is as a worm gnawing within, and he gives delight and inward
glory. He brings us out of a wilderness of pits, and drought, and fiery flying
spirits; and he brings us into a pleasant land, a land flowing with milk and
honey. He delivers us out of prison, and lifts us off from the dunghill, and he
sets us among princes, and causes us to inherit the throne of glory. Wherefore,
if any one is weary, if any is in prison, if any one is in captivity, if any one
is in the wilderness, let him come to the blessed Jesus, who is as the shadow of
a great rock in a weary land. Delay not, arise and come away.
2. There
are quiet rest and sweet refreshment in Christ for God's people that are
weary.
The saints themselves, while they remain in this imperfect state,
and have so much remains of sin in their hearts, are liable still to many
troubles and sorrows, and much weariness, and have often need to resort anew
unto Jesus Christ for rest. I shall mention three cases wherein Christ is a
sufficient remedy.
First. There is rest and sweet refreshment in Christ
for those that are wearied with persecutions. It has been the lot of God's
church in this world for the most part to be persecuted. It has had now and then
some lucid intervals of peace and outward prosperity, but generally it has been
otherwise. This has accorded with the first prophecy concerning Christ; "I will
put enmity between thee and the woman, and between thy seed and her seed." Those
two seeds have been at enmity ever since the time of Abel. Satan has borne great
malice against the church of God, and so have those that are his seed. And
oftentimes God's people have been persecuted to an extreme degree, have been put
to the most exquisite torments that wit or art could devise, and thousands of
them have been tormented to death.
But even in such a case there are rest
and refreshment to be found in Christ Jesus. When their cruel enemies have given
them no rest in this world; when, as oftentimes has been the case, they could
not flee, nor in any way avoid the rage of their adversaries, but many of them
have been tormented gradually from day to day, that their torments might be
lengthened; still rest has been found even then in Christ. It has been often
found by experience; the martyrs have often showed plainly that the peace and
calm of their minds were undisturbed in the midst of the greatest bodily
torment, and have sometimes rejoiced and sung praises upon the rack and in the
fire. If Christ is pleased to send forth his Spirit to manifest his love, and
speaks friendly to the soul, it will support it even in the greatest outward
torment that man can inflict. Christ is the joy of the soul, and if the soul be
but rejoiced and filled with divine light, such joy no man can take away;
whatever outward misery there be, the spirit will sustain it.
Secondly.
There is in Christ rest for God's people, when exercised with afflictions. If a
person labour under great bodily weakness, or under some disease that causes
frequent and strong pains, such things will tire out so feeble a creature as
man. It may to such an one be a comfort and an effectual support to think, that
he has a Mediator, who knows by experience what pain is; who by his pain has
purchased eternal ease and pleasure for him; and who will make his brief
sufferings to work out a far more exceeding delight, to be bestowed when he
shall rest from his labours and sorrows.
If a person be brought into
great straits as to outward subsistence, and poverty brings abundance of
difficulties and extremities; yet it may be a supporting, refreshing
consideration to such an one to think, that he has a compassionate Savior, who
when upon earth, was so poor that he had not where to lay his head, and who
became poor to make him rich, and purchased for him durable riches, and will
make his poverty work out an exceeding and eternal weight of glory.
If
God in his providence calls his people to mourn over lost relations, and if he
repeats his stroke and takes away one after another of those that were dear to
him; it is a supporting, refreshing consideration to think, that Christ has
declared that he will be in stead of all relations unto those who trust in him.
They are as his mother, and sister, and brother; he has taken them into a very
near relation to himself: and in every other afflictive providence, it is a
great comfort to a believing soul to think that he has an intercessor with God,
that by him he can have access with confidence to the throne of grace, and that
in Christ we have so many great and precious promises, that all things shall
work together for good, and shall issue in eternal blessedness. God's people,
whenever they are scorched by afflictions as by hot sun-beams, may resort to
him, who is as a shadow of a great rock, and be effectually sheltered, and
sweetly refreshed.
Thirdly. There is in Christ quiet rest and sweet
refreshment for God's people, when wearied with the buffetings of Satan. The
devil, that malicious enemy of God and man, does whatever lies in his power to
darken and hinder, and tempt God's people, and render their lives uncomfortable.
Often he raises needless and groundless scruples, and casts in doubts, and fills
the mind with such fear as is tormenting, and tends to hinder them exceedingly
in the christian course; and he often raises mists and clouds of darkness, and
stirs up corruption, and thereby fills the mind with concern and anguish, and
sometimes wearies out the soul. So that they may say as the psalmist; "Many
bulls have compassed me: strong bulls of Bashan have beset me round. They gaped
upon me with their mouths, as a ravening and a roaring lion."
In such a
case if the soul flies to Jesus Christ, they may find rest in him, for he came
into the world to destroy Satan, and to rescue souls out of his hands. And he
has all things put under his feet, whether they be things in heaven, or things
on earth, or things in hell, and therefore he can restrain Satan when he
pleases. And that he is doubtless ready enough to pity us under such
temptations, we may be assured, for he has been tempted and buffeted by Satan as
well as we. He is able to succour those that are tempted, and he has promised
that the will subdue Satan under his people's feet. Let God's people therefore,
when they are exercised with any of those kinds of weariness, make their resort
unto Jesus Christ for refuge and rest.
REFLECTIONS
1. We may here
see great reason to admire the goodness and grace of God to us in our low
estate, that he has so provided for our help and relief. We are by our own sin
against God plunged into all sort of evil, and God has provided a remedy for us
against every sort of evil, he has left us helpless in no calamity. We by our
sin have exposed ourselves to wrath, to a vindictive justice; but God has done
very great things that we might be saved from that wrath; he has been at
infinite cost that the law might be answered without our suffering. We by our
sins have exposed ourselves to terror of conscience, in expectation of the
dreadful storm of God's wrath; but God has provided for us a hiding-place from
the storm, he bids us enter into his chambers, and hide ourselves from
indignation. We by sin have made ourselves poor, needy creatures; but God has
provided for us gold tried in the fire. We by sin have made ourselves naked; and
when he passed by, he took notice of our want, and has provided us white raiment
that we may be clothed. We have made ourselves blind, and God in mercy to us has
provided eye-salve, that we may see. We have deprived ourselves of all spiritual
food; we are like the prodigal son that perished with hunger, and would gladly
have filled his belly with husks. God has taken notice of this our condition,
and has provided for us a feast of fat things, and has sent forth his servants
to invite the poor, the maimed, the halt, and the blind. We by sin have brought
ourselves into a dry and thirsty wilderness; but God was merciful, and took
notice of our condition, and has provided for us rivers of water, water out of
the rock. We by sin have brought upon ourselves a miserable slavery and bondage;
God has made provision for our liberty. We have exposed ourselves to weariness;
God has provided a resting-place for us. We by sin have exposed ourselves to
many outward troubles and afflictions; God has pitied us, and in Christ has
provided true comfort for us. We have exposed ourselves to our grand enemy, even
Satan, to be tempted and buffeted by him; God has pitied, and has provided for
us a Savior and Captain of salvation, who has overcome Satan, and is able to
deliver us. Thus God has in Christ provided sufficiently for our help in all
kinds of evils.
How ought we to bless God for this abundant provision he
has made for us, poor and sinful as we were, who were so undeserving and so
ungrateful. He made no such provision for the fallen angels, who are left
without remedy in all the woes and miseries into which they are
plunged.
2. We should admire the love of Christ to men, that he has thus
given himself to be the remedy for all their evil, and a fountain of all good.
Christ has given himself to us, to be all things to us that we need. We want
clothing, and Christ does not only give us clothing, but he gives himself to be
our clothing, that we might put him on. Galatians 3:27. "For as many of you as
have been baptized into Christ have put on Christ." Romans 13:14. "But put ye on
the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts
thereof."
We want food, and Christ has given himself to be our food; he
has given his own flesh to be our meat, and his blood to be our drink, to
nourish our soul. Thus Christ tells us that he is the bread which came down from
heaven, and the bread of life. "I am that bread of life. Your fathers did eat
manna in the wilderness, and are dead. This is the bread which cometh down from
heaven, that a man may eat thereof, and not die. I am the living bread which
came down from heaven: if any man eat of this bread, he shall live for ever; and
the bread that I will give is my flesh, which I will give for the life of the
world." In order to our eating of his flesh, it was necessary that he should be
slain, as the sacrifices must be slain before they could be eaten; and such was
Christ's love to us, that he consented to be slain, he went as a sheep to the
slaughter, that he might give us his flesh to be food for our poor, famishing
souls.
We are in need of a habitation; we by sin have, as it were, turned
ourselves out of house and home; Christ has given himself to be the habitation
of his people. Psalm 90:1. "Lord, thou has been our dwelling-place in all
generations." It is promised to God's people that they should dwell in the
temple of God for ever, and should go no more out; and we are told that Christ
is the temple of the new Jerusalem.
Christ gives himself to his people to
be all things to them that they need, and all things that make for their
happiness. Colossians 3:11. "Where there is neither Greek nor Jew, circumcision
nor uncircumcision, barbarian, Scythian, bond, nor free; but Christ is all, and
in all." And that he might be so, he has refused nothing that is needful to
prepare him to be so.
When it was needful that he should be incarnate, he
refused it not, but became man, and appeared in the form of a servant. When it
was needful that he should be slain, he refused it not, but gave himself for us,
and gave himself to us upon the cross.
Here is love for us to admire, for
us to praise, and for us to rejoice in, with joy that is full of glory for
ever.
.
.
.
Back to Top
Pressing Into The Kingdom Of God
Luke 16:16
The law and the prophets were until John;
since that time the kingdom of God is preached, and every man presseth into
it.
In these words two things may be observed: First, Wherein the work
and office of John the Baptist consisted, viz. in preaching the kingdom of God,
to prepare the way for its introduction to succeed the law and the prophets. By
the law and the prophets, in the text, seems to be intended the ancient
dispensation under the Old Testament, which was received from Moses and the
prophets. These are said to be until John; not that the revelations given by
them are out of use since that time, but that the state of the church, founded
and regulated under God by them, the dispensation of which they were the
ministers, and wherein the church depended mainly on light received from them,
fully continued till John. He first began to introduce the New Testament
dispensation, or gospel-state of the church; which, with its glorious,
spiritual, and eternal privileges and blessings, is often called the kingdom of
heaven, or kingdom of God. John the Baptist preached, that the kingdom of God
was at hand. "Repent" says he, "for the kingdom of heaven is at hand:"-"Since
that time," says Christ, "the kingdom of God is preached." John the Baptist
first began to preach it; and then, after him, Christ and his disciples preached
the same.
Thus Christ preached, Matthew 4:17. "From that time Jesus began
to preach, and to say, Repent, for the kingdom of heaven is at hand." So the
disciples were directed to preach, Matthew 10:7. "And, as ye go, preach, saying,
The kingdom of heaven is at hand." It was not John the Baptist, but Christ, that
fully brought in, and actually established, this kingdom of God; but he, as
Christ's forerunner to prepare his way before him, did the first thing that was
done towards introducing it. The old dispensation was abolished, and the new
brought in by degrees; as the night gradually ceases, and gives place to the
increasing day which succeeds in its room.
First the day-star arises;
next follows the light of the sun itself, but dimly reflected, in the dawning of
the day; but this light increases, and shines more and more, and the stars that
served for light during the foregoing night, gradually go out, and their light
ceases, as being now needless, till at length the sun rises, and enlightens the
world by his own direct light, which increases as he ascends higher above the
horizon, till the day-star itself gradually disappears; agreeable to what John
says of himself, John 3:30. "He must increase, but I must decrease." John was
the forerunner of Christ, and harbinger of the gospel-day; much as the
morning-star is the forerunner of the sun. He had the most honorable office of
any of the prophets; the other prophets foretold Christ to come, he revealed him
as already come, and had the honour to be that servant who should come
immediately before him, and actually introduce him, and even to be the
instrument concerned in his solemn inauguration, as he was in baptizing him. He
was the greatest of the prophets that came before Christ, as the morning-star is
the brightest of all the stars, Matthew 11:11. He came to prepare men's hearts
to receive that kingdom of God which Christ was about more fully to reveal and
erect. Luke 1:17. "To make ready a people prepared for the
Lord."
Secondly, We may observe wherein his success appeared, viz. in
that since he began his ministry, every man pressed into that kingdom of God
which he preached. The greatness of his success appeared in two
things:
1. In the generalness of it, with regard to the subject, or the
persons in whom the success appeared; every man. Here is a term of universality;
but it is not to be taken as universal with regard to individuals, but kinds; as
such universal terms are often used in Scripture. When John preached, there was
an extraordinary pouring out of the Spirit of God that attended his preaching.
An uncommon awakening, and concern for salvation, appeared on the minds of all
sorts of persons; and even in the most unlikely persons, and those from whom
such a thing might least be expected; as the Pharisees, who were exceeding
proud, and self-sufficient, and conceited of their own wisdom and righteousness,
and looked on themselves fit to be teachers of others, and used to scorn to be
taught; and the Sadducees, who were a kind of infidels, that denied any
resurrection, angel, spirit, or any future state. So that John himself seems to
be surprised to see them come to him, under such concern for their salvation; as
in Matthew 3:7. "But when he saw many of the Pharisees come to his baptism, he
said to them, O generation of vipers, who hath warned you to flee from the wrath
to come?" And besides these, the publicans, who were some of the most infamous
sort of men, came to him, inquiring what they should do to be saved. And the
soldiers, who were doubtless a very profane, loose, and prolifigate sort of
persons, made the same inquiry, Luke 3:12, and 14. "Then came also publicans to
be baptized, and said unto him, Master, what shall we do? And the soldiers
likewise demanded of him, saying, And what shall we do?
2. His success
appeared in the manner in which his hearers sought the kingdom of God; they
pressed into it. It is elsewhere set forth by their being violent for the
kingdom of heaven, and taking it by force. Matthew 11:12. "From the days of John
the Baptist until now, the kingdom of heaven suffers violence, and the violent
take it by force."
The Doctrine that I observe from the words is this,-
"It concerns every one that would obtain the kingdom of God, to be pressing into
it." -In discoursing of this subject, I would,
First, Show what is that
way of seeking salvation that seems to be pointed forth in the expression of
pressing into the kingdom of God.
Secondly, Give the reasons why it
concerns every one that would obtain the kingdom of God, to seek it in this
way.- And then make application.
I. I would show what manner of seeking
salvation seems to be denoted by "pressing into the kingdom of God."
1.
This expression denotes strength of desire. Men in general who live under the
light of the gospel, and are not atheists, desire the kingdom of God; that is,
they desire to go to heaven rather than to hell. Most of them indeed are not
much concerned about it; but on the contrary, live a secure and careless life.
And some who are many degrees above these, being under some degrees of the
awakenings of God's Spirit, yet are not pressing into the kingdom of God. But
they that may be said to be truly so, have strong desires to get out of a
natural condition, and to get an interest in Christ. They have such a conviction
of the misery of their present state, and of the extreme necessity of obtaining
a better, that their minds are as it were possessed with and wrapped up in
concern about it.
To obtain salvation is desired by them above all things
in the world. This concern is so great that it very much shuts out other
concerns. They used before to have the stream of their desires after other
things, or, it may be, had their concern divided between this and them; but when
they come to answer the expression of the text, of pressing into the kingdom of
God, this concern prevails above all others; it lays other things low, and does
in a manner engross the care of the mind. This seeking eternal life should not
only be one concern that our souls are taken up about with other things; but
salvation should be sought as the one thing needful, Luke 10:42. And as the one
thing that is desired, Psalm 27:4.
2. Pressing into the kingdom of heaven
denotes earnestness and firmness of resolution. There should be strength of
resolution, accompanying strength of desire, as it was in the psalmist, in the
place just now referred to: "one thing have I desired, and that will I seek
after." In order to a thorough engagedness of the mind in this affair, both
these must meet together. Besides desires after salvation, there should be an
earnest resolution in persons to pursue this good as much as lies in their
power; to do all that in the use of their utmost strength they are able to do,
in an attendance on every duty, and resisting and militating against all manner
of sin, and to continue in such a pursuit.
There are two things needful
in a person, in order to these strong resolutions; there must be a sense of the
great importance and necessity of the mercy sought, and there must also be a
sense of opportunity to obtain it, or the encouragement there is to seek it. The
strength of resolution depends on the sense which God gives to the heart of
these things. Persons without such a sense, may seem to themselves to take up
resolutions; they may, as it were, force a promise to themselves, and say within
themselves, "I will seek as long as I live, I will not give up till I obtain,"
when they do but deceive themselves. Their hearts are not in it; neither do they
indeed take up any such resolution as they seem to themselves to do. It is the
resolution of the mouth more than of the heart; their hearts are not strongly
bent to fulfill what their mouth says. The firmness of the resolution lies in
the fulness of the disposition of the heart to do what is resolved to be done.
Those who are pressing into the kingdom of God, have a disposition of heart to
do everything that is required, and that lies in their power to do, and to
continue in it. They have not only earnestness, but steadiness of resolution:
they do not seek with a wavering unsteady heart, by turns or fits, being off and
on; but it is the constant bent of the soul, if possible, to obtain the kingdom
of God.
3. By pressing into the kingdom of God is signified greatness of
endeavor. It is expressed in Ecclesiastes 10:10. by doing what our hand finds to
do with our might. And this is the natural and necessary consequence of the two
forementioned things. Where there is strength of desire, and firmness of
resolution, there will be answerable endeavors. Persons thus engaged in their
hearts will "strive to enter in at the strait gate," and will be violent for
heaven; their practice will be agreeable to the counsel of the wise man, in
Proverbs 2 at the beginning, "My son, if thou wilt receive my words, and hide my
commandments with thee; so that thou incline thine ear unto wisdom, and apply
thine heart to understanding; yea, if thou criest after knowledge, and liftest
up thy voice for understanding; if thou seekest her as silver, and searchest for
her as for hid treasures; then shalt thou understand the fear of the Lord, and
find the knowledge of God." Here the earnestness of desire and strength of
resolution is signified by inclining the ear to wisdom, and applying the heart
to understanding; and the greatness of endeavor is denoted by crying after
knowledge, and lifting up the voice for understanding; seeking her as silver,
and searching for her as for hid treasures: such desires and resolutions, and
such endeavors go together.
4. Pressing into the kingdom of God denotes
an engagedness and earnestness, that is directly about that business of getting
into the kingdom of God. Persons may be in very great exercise and distress of
mind, and that about the condition of their souls; their thoughts and cares may
be greatly engaged and taken up about things of a spiritual nature, and yet not
be pressing into the kingdom of God, nor towards it. The exercise of their minds
is not directly about the work of seeking salvation, in a diligent attendance on
the means that God hath appointed in order to it, but something else that is
beside their business; it may be God's decrees and secret purposes, prying into
them, searching for signs whereby they may determine, or at least conjecture,
what they are before God makes them known by their accomplishment. They distress
their minds with fears that they be not elected, or that they have committed the
unpardonable sin, or that their day is past, and that God has given them up to
judicial and final hardness, and never intends to show them mercy; and
therefore, that it is in vain for them to seek salvation. Or they entangle
themselves about the doctrine of original sin, and other mysterious doctrines of
religion that are above their comprehension.
Many persons that seem to be
in great distress about a future eternal state, get much into a way of
perplexing themselves with such things as these. When it is so, let them be
never so much concerned and engaged in their minds, they cannot be said to be
pressing towards the kingdom of God: because their exercise is not in their
work, but rather that which tends to hinder them in their work. If they are
violent, they are only working violently to entangle themselves, and lay blocks
in their own way; their pressure is not forwards. Instead of getting along, they
do but lose their time, and worse than merely lose it; instead of fighting with
the giants that stand in the way to keep them out of Canaan, they spend away
their time and strength in conflicting with shadows that appear by the
wayside.
Hence we are not to judge of the hopefulness of the way that
persons are in, or of the probability of their success in seeking salvation,
only by the greatness of the concern and distress that they are in; for many
persons have needless distresses that they had much better be without. It is
thus very often with persons overrun with the distemper of melancholy: whence
the adversary of souls is wont to take great advantage. But then are persons in
the most likely way to obtain the kingdom of heaven, when the intent of their
minds, and the engagedness of their spirits, be about their proper work and
business, and all the bent of their souls is to attend on God's means, and to do
what he commands and directs them to. The apostle tells us, I Corinthians 9:26.
"that he did not fight as those that beat the air." Our time is short enough; we
had not need to spend it in that which is nothing to the purpose. There are real
difficulties and enemies enough for persons to encounter, to employ all their
strength; they had not need to waste it in fighting with phantoms.
5. By
pressing into the kingdom of God is denoted a breaking through opposition and
difficulties. There is in the expression a plain intimation of difficulty. If
there were no opposition, but the way was all clear and open, there would be no
need of pressing to get along. They therefore that are pressing into the kingdom
of God, go on with such engagedness, that they break through the difficulties
that are in the way. They are so set for salvation, that those things by which
others are discouraged, and stopped, and turned back, do not stop them, but they
press through them. Persons ought to be so resolved for heaven, that if by any
means they can obtain, they will obtain. Whether those means be difficult or
easy, cross or agreeable, if they are requisite means of salvation, they should
be complied with. When anything is presented to be done, the question should not
be, Is it easy or hard? is it agreeable to my carnal inclinations or interest,
or against them? But is it a required means of my obtaining an interest in Jesus
Christ, and eternal salvation? Thus the apostle, Philippians 3:11. "If by any
means I might attain unto the resurrection of the dead." He tells us there in
the context what difficulties he broke through, that he suffered the loss of all
things, and was willingly made conformable even to Christ's death, though that
was attended with such extreme torment and ignominy.
He that is pressing
into the kingdom of God, commonly finds many things in the way that are against
the grain; but he is not stopped by the cross that lies before him, but takes it
up, and carries it. Suppose there be something incumbent on him to do, that is
cross to his natural temper, and irksome to him on that account; suppose
something that he cannot do without suffering in his estate, or that he
apprehends will look odd and strange in the eyes of others, and expose him to
ridicule and reproach, or any thing that will offend a neighbor, and get his
ill-will, or something that will be very cross to his own carnal appetite-he
will press through such difficulties. Everything that is found to be a weight
that hinders him in running this race he casts from him, though it be a weight
of gold or pearls; yea, if it be a right hand or foot that offends him, he will
cut them off, and will not stick at plucking out a right eye with his own hands.
These things are insuperable difficulties to those who are not thoroughly
engaged in seeking their salvation; they are stumbling-blocks that they never
get over. But it is not so with him that presses into the kingdom of God. Those
things (before he was thoroughly roused from his security) about which he was
wont to have long parleyings and disputings with his own conscience-employing
carnal reason to invent arguments and pleas of excuse-he now sticks at no
longer; he has done with this endless disputing and reasoning, and presses
violently through all difficulties.
Let what will be in the way, heaven
is what he must and will obtain, not if he can without difficulty, but if it be
possible. He meets with temptation: the devil is often whispering in his ear,
setting allurements before him, magnifying the difficulties of the work he is
engaged in, telling him that they are insuperable, and that he can never conquer
them, and trying all ways in the world to discourage him; but still he presses
forward. God has given and maintains such an earnest spirit for heaven, that the
devil cannot stop him in his course; he is not at leasure to lend an ear to what
he has to say.-I come now,
1. To show why the kingdom of heaven should be
sought in this manner.-It should be thus sought,
1. On account of the
extreme necessity we are in of getting into the kingdom of heaven. We are in a
perishing necessity of it; without it we are utterly and eternally lost. Out of
the kingdom of God is no safety; there is no other hiding-place; this is the
only city of refuge, in which we can be secure from the avenger that pursues all
the ungodly. The vengeance of God will pursue, overtake, and eternally destroy,
them that are not in this kingdom. All that are without this enclosure will be
swallowed up in an overflowing fiery deluge of wrath. They may stand at the door
and knock, and cry, Lord, Lord, open to us, in vain; they will be thrust back;
and God will have no mercy on them; they shall be eternally left of him. His
fearful vengence will seize them; the devils will lay hold of them; and all evil
will come upon them; and there will be none to pity or help; their case will be
utterly desperate, and infinitely doleful. It will be a gone case with them; all
offers of mercy and expressions of divine goodness will be finally withdrawn,
and all hope will be lost. God will have no kind of regard to their well-being;
will take no care of them to save them from any enemy, or any evil; but himself
will be their dreadful enemy, and will execute wrath with fury, and will take
vengeance in an inexpressibly dreadful manner. Such as shall be in this case
will be lost and undone indeed! They will be sunk down into perdition,
infinitely below all that we can think. For who knows the power of God's anger?
And who knows the misery of that poor worm, on whom that anger is executed
without mercy?
2. On account of the shortness and uncertainty of the
opportunity for getting into this kingdom. When a few days are past, all our
opportunity for it will be gone. Our day is limited. God has set our bounds, and
we know not where. While persons are out of this kingdom, they are in danger
every hour of being overtaken with wrath. We know not how soon we shall get past
that line, beyond which there is no work, device, knowledge, nor wisdom; and
therefore we should do what we have to do with our might, Ecclesiastes
9:10.
3. On account of the difficulty of getting into the kingdom of God.
There are innumerable difficulties in the way; such as few conquer: most of them
that try have not resolution, courage, earnestness, and constancy enough; but
they fail, give up, and perish. The difficulties are too many and too great for
them that do not violently press forward. They never get along, but stick by the
way; are turned aside, or turned back, and ruined. Matthew 7:14. "Strait is the
gate, and narrow is the way, which leadeth unto life, and few there be that find
it." Luke 13:24. "Strive to enter in at the strait gate; for many, I say unto
you, will seek to enter in, and shall not be able."
4. The possibility of
obtaining. Though it be attended with so much difficulty, yet it is not a thing
impossible. Acts 8:22. "If perhaps the thought of thine heart may be forgiven
thee." II Timothy 2:25. "If peradventure God will give them repentance to the
acknowledging of the truth." However sinful a person is, and whatever his
circumstances are, there is, notwithstanding, a possibility of his salvation. He
himself is capable of it, and God is able to accomplish it, and has mercy
sufficient for it; and there is sufficient provision made through Christ, that
God may do it consistent with the honour of his majesty, justice, and truth. So
that there is no want either of sufficiency in God, or capacity in the sinner,
in order to this. The greatest and vilest most blind, dead, hard-hearted sinner
living, is a subject capable of saving light and grace. Seeing therefore there
is such a necessity of obtaining the kingdom of God, and so short a time, and
such difficulty, and yet such a possibility, it may well induce us to press into
it. Jonah 3:8, 9.
5. It is meet that the kingdom of heaven should be thus
sought, because of the great excellency of it. We are willing to seek earthly
things, of trifling value, with great diligence, and through much difficulty; it
therefore certainly becomes us to seek that with great earnestness which is of
infinitely greater worth and excellence. And how well may God expect and require
it of us, that we should seek it in such a manner, in order to our obtaining
it!
6. Such a manner of seeking is needful to prepare persons for the
kingdom of God. Such earnestness and thoroughness of endeavors, is the ordinary
means that God makes use of to bring persons to an acquaintance with themselves,
to a sight of their own hearts, to a sense of their own helplessness, and to a
despair in their own strength and righteousness. And such engagedness and
constancy in seeking the kingdom of heaven, prepare the soul to receive it the
more joyfully and thankfully, and the more highly to prize and value it when
obtained. So that it is in mercy to us, as well as for the glory of his own
name, that God has appointed such earnest seeking, to be the way in which he
will bestow the kingdom of heaven.
APPLICATION
The use I would
make of this doctrine, is of exhortation to all Christless persons to press into
the kingdom of God. Some of you are inquiring what you shall do? You seem to
desire to know what is the way wherein salvation is to be sought, and how you
may be likely to obtain it. You have now heard the way that the holy word of God
directs to. Some are seeking, but it cannot be said of them that they are
pressing into the kingdom of heaven. There are many that in time past have
sought salvation, but not in this manner, and so they never obtained, but are
now gone to hell. Some of them sought it year after year, but failed of it, and
perished at last. They were overtaken with divine wrath, and are now suffering
the fearful misery of damnation, and have no rest day nor night, having no more
opportunity to seek, but must suffer and be miserable throughout the
never-ending ages of eternity. Be exhorted, therefore, not to seek salvation as
they did, but let the kingdom of heaven suffer violence from you.
Here I
would first answer an objection or two, and then proceed to give some directions
how to press into the kingdom of God.
Objection. 1. Some may be ready to
say, We cannot do this of ourselves; that strength of desire, and firmness of
resolution, that have been spoken of, are out of our reach. If I endeavor to
resolve and to seek with engagedness of spirit, I find I fail; my thoughts are
presently off from the business, and I feel myself dull, and my engagedness
relaxed, in spite of all I can do.
Answer. 1. Though earnestness of mind
be not immediately in your power, yet the consideration of what has been now
said of the need of it, may be a means of stirring you up to it. It is true,
persons never will be thoroughly engaged in this business, unless it be by God's
influence; but God influences persons by means. Persons are not stirred up to a
thorough earnestness without some considerations that move them to it. And if
persons can but be made sensible of the necessity of salvation, and also duly
consider the exceeding difficuly of it, and the greatness of the opposition, and
how short and uncertain the time is, but yet are sensible that they have an
opportunity, and that there is a possibility of their obtaining, they will need
no more in order to their being thoroughly engaged and resolved in this matter.
If we see persons slack and unresolved, and unsteady, it is because they do not
enough consider these things.
2. Though strong desires and resolutions of
mind be not in your power, yet painfulness of endeavors is in your power. It is
in your power to take pains in the use of means, yea very great pains. You can
be very painful and diligent in watching your own heart, and striving against
sin. Though there is all manner of corruption in the heart continually ready to
work, yet you can very laboriously watch and strive against these corruptions;
and it is in your power, with great diligence to attend the matter of your duty
towards God and towards your neighbour. It is in your power to attend all
ordinances, and all public and private duties of religion, and to do it with
your might. It would be a contradiction to suppose that a man cannot do these
things with all the might he has, though he cannot do them with more might than
he has. The dullness and deadness of the heart, and slothfulness of disposition,
do not hinder men being able to take pains, though it hinders their being
willing. That is one thing wherein your laboriousness may appear, even striving
against your own dullness. That men have a dead and sluggish heart, does not
argue that they be not able to take pains; it is so far from that, that it gives
occasion for pains. It is one of the difficulties in the way of duty, that
persons have to strive with, and that gives occasion for struggling and labour.
If there were no difficulties attended seeking salvation, there would be no
occasion for striving; a man would have nothing to strive about. There is indeed
a great deal of difficulty attending all duties required of those that would
obtain heaven. It is an exceeding difficult thing for them to keep their
thoughts; it is a difficult thing seriously, or to any good purpose, to consider
matters of greatest importance; it is a difficult thing to hear, or read, or
pray attentively. But it does not argue that a man cannot strive in these things
because they are difficult; nay, he could not strive therein if there were not
difficulty in them. For what is there excepting difficulties that any can have
to strive or struggle with in any affair or business? Earnestness of mind, and
diligence of endeavor, tend to promote each other. He that has a heart earnestly
engaged, will take pains; and he that is diligent and painful in all duty,
probably will not be so long before he finds the sensibleness of his heart and
earnestness of his spirit greatly increased.
Objection 2. Some may
object, that if they are earnest, and take a great deal of pains, they shall be
in danger of trusting to what they do; they are afraid of doing their duty for
fear of making a righteousness of it.
Answer. There is ordinarily no kind
of seekers that trust so much to what they do, as slack and dull seekers. Though
all seeking salvation, that have never been the subjects of a thorough
humiliation, do trust in their own righteousness; yet some do it much more fully
than others. Some though they trust in their own righteousness, yet are not
quiet in it. And those who are most disturbed in their self-confidence, (and
therefore in the likeliest way to be wholly brought off from it,) are not such
as go on in a remiss way of seeking, but such as are most earnest and thoroughly
engaged; partly because in such a way conscience is kept more sensible. A more
awakened conscience will not rest so quietly in moral and religious duties, as
one that is less awakened. A dull seeker's conscience will be in a great measure
satisfied and quieted with his own works and performances; but one that is
thoroughly awakened cannot be stilled or pacified with such things as these. In
this way persons gain much more knowledge of themselves, and acquaintance with
their own hearts, than in a negligent, slight way of seeking; for they have a
great deal more experience of themselves. It is experience of ourselves, and
finding what we are, that God commonly makes use of as the means of bringing us
off from all dependence on ourselves. But men never get acquaintance with
themselves so fast, as in the most earnest way of seeking. They that are in this
way have more to engage them to think of their sins, and strictly to observe
themselves, and have much more to do with their own hearts, than others. Such a
one has much more experience of his own weakness, than another that does not put
forth and try his strength; and will therefore sooner see himself dead in sin.
Such a one, though he hath a disposition continually to be flying to his own
righteousness, yet finds rest in nothing; he wanders about from one thing to
another, seeking something to ease his disquieted conscience; he is driven from
one refuge to another, goes from mountain to hill, seeking rest and finding
none; and therefore will the sooner prove that there is no rest to be found, nor
trust to be put, in any creature whatsoever.
It is therefore quite a
wrong notion that some entertain, that the more they do, the more they shall
depend on it. Whereas the reverse is true; the more they do, or the more
thorough they are in seeking, the less will they be likely to rest in their
doings, and the sooner will they see the vanity of all that they do. So that
persons will exceedingly miss it, if ever they neglect to do any duty either to
God or man, whether it be any duty of religion, justice, or charity, under a
notion of its exposing them to trust in their own righteousness. It is very
true, that it is a common thing for persons, when they earnestly seek salvation,
to trust in the pains that they take: but yet commonly those that go on in a
more slight way, trust a great deal more securely to their dull services, than
he that is pressing into the kingdom of God does to his earnestness. Men's
slackness in religion, and their trust in their own righteousness, strengthen
and establish one another. Their trust in what they have done, and what they now
do, settles them in a slothful rest and ease, and hinders their being sensible
of their need of rousing up themselves and pressing forward. And on the other
hand, their negligence tends so to benumb them in such ignorance of themselves,
that the most miserable refuges are stupidly rested in as sufficient. Therefore
we see, that when persons have been going on for a long time in such a way, and
God afterwards comes more thoroughly to awaken them, and to stir them up to be
in good earnest, he shakes all their old foundations, and rouses them out of
their old resting places; so that they cannot quiet themselves with those things
that formerly kept them secure. I would now proceed to give some directions how
you should press into the kingdom of God.
1. Be directed to sacrifice
every thing to your soul's eternal interest. Let seeking this be so much your
bent, and what you are so resolved in, that you will make every thing give place
to it. Let nothing stand before your resolution of seeking the kingdom of God.
Whatever it be that you used to look upon as a convenience, or comfort, or ease,
or thing desirable on any account, if it stands in the way of this great
concern, let it be dismissed without hesitation; and if it be of that nature
that it is likely always to be a hinderance, then wholly have done with it, and
never entertain any expectation from it more. If in time past you have, for the
sake of worldly gain, involved yourself in more care and business than you find
to be consistent with your being so thorough in the business of religion as you
ought to be, then get into some other way, though you suffer in your worldly
interest by it. Or if you have heretofore been conversant with company that you
have reason to think have been and will be a snare to you, and a hinderance to
this great design in any wise, break off from their society, however it may
expose you to reproach from your old companions, or let what will be the effect
of it. Whatever it be that stands in the way of your most advantageously seeking
salvation-whether it be some dear sinful pleasure, or strong carnal appetite, or
credit and honour, or the good-will of some persons whose friendship you desire,
and whose esteem and liking you have highly valued-and though there be danger,
if you do as you ought, that you shall looked upon by them as odd and
ridiculous, and become contemptible in their eyes-or if it be your ease and
indolence and aversion to continual labour; or your outward convenience in any
respect, whereby you might avoid difficulties of one kind or other-let all go;
offer up all such things together, as it were, in one sacrifice, to the interest
of your soul. Let nothing stand in competition with this, but make every thing
to fall before it. If the flesh must be crossed, then cross it, spare it not,
crucify it, and do not be afraid of being too cruel to it. Galatians 5:24. "They
that are Christ's have crucified the flesh, with the affections and lusts." Have
no dependence on any worldly enjoyment whatsoever. Let salvation be the one
thing with you. This is what is certainly required of you: and this is what many
stick at; this giving up other things for salvation, is a stumbling-block that
few get over. While others pressed into the kingdom of God at the preaching of
John the Baptist, Herod was pretty much stirred up by his preaching. It is said,
he heard him, and observed him, and did many things; but when he came to tell
him that he must part with his beloved Herodias, here he stuck; this he never
would yield to, Mark 7:18-20. The rich young man was considerably concerned for
salvation; and accordingly was a very strict liver in many things: but when
Christ came to direct him to go and sell all that he had, and give to the poor,
and come and follow him, he could not find in his heart to comply with it, but
went away sorrowful. He had great possessions, and set his heart much on his
estate, and could not bear to part with it. It may be, if Christ had directed
him only to give away a considerable part of his estate, he would have done it;
yea, perhaps, if he had bid him part with half of it, he would have complied
with it: but when he directed him to throw up all, he could not grapple with
such a proposal. Herein the straitness of the gate very much consists; and it is
on this account that so many seek to enter in, and are not able. There are many
that have a great mind to salvation, and spend great part of their time in
wishing they had it, but they will not comply with the necessary
means.
2. Be directed to forget the things that are behind: that is, not
to keep thinking and making much of what you have done, but let your mind be
wholly intent on what you have to do. In some sense you ought to look back; you
should look back to your sins. Jeremiah 2:23. "See thy way in the valley, know
what thou hast done." You should look back on the wretchedness of your religious
performances, and consider how you have fallen short in them; how exceedingly
polluted all your duties have been, and how justly God might reject and loathe
them, and you for them. But you ought not to spend your time in looking back, as
many persons do, thinking how much they have done for their salvation; what
great pains they have taken, how that they have done what they can, and do not
see how they can do more; how long a time they have been seeking, and how much
more they have done than others, and even than such and such who have obtained
mercy. They think with themselves how hardly God deals with them, that he does
not extend mercy to them, but turns a deaf ear to their cries; and hence
discourage themselves, and complain of God. Do not thus spend your time in
looking back on what is past, but look forward, and consider what is before you;
consider what it is that you can do, and what it is necessary that you should
do, and what God calls you still to do, in order to your own salvation. The
apostle, in the third chapter to the Philippians, tells us what things he did
while a Jew, how much he had to boast of, if any could boast; but he tells us,
that he forgot those things, and all other things that were behind, and reached
forth towards the things that were before, pressing forwards towards the mark
for the prize of the high calling of God in Christ Jesus.
3. Labour to
get your heart thoroughly disposed to go on and hold out to the end. Many that
seem to be earnest have not a heart thus disposed. It is a common thing for
persons to appear greatly affected for a little while; but all is soon past
away, and there is no more to be seen of it. Labour therefore to obtain a
thorough willingness and preparation of spirit, to continue seeking, in the use
of your utmost endeavours, without limitation; and do not think your whole life
too long. And in order to this, be advised to two things,
(1.) Remember
that if ever God bestows mercy upon you, he will use his sovereign pleasure
about the time when. He will bestow it on some in a little time, and on others
not till they have sought it long. If other persons are soon enlightened and
comforted, while you remain long in darkness, there is no other way but for you
to wait. God will act arbitrarily in this matter, and you cannot help it. You
must even be content to wait, in a way of laborious and earnest striving, till
his time comes. If you refuse, you will but undo yourself; and when you shall
hereafter find yourself undone, and see that your case is past remedy, how will
you condemn yourself for foregoing a great probability of salvation, only
because you had not the patience to hold out, and was not willing to be at the
trouble of a persevering labour! And what will it avail before God or your own
conscience to say, that you could not bear to be obliged to seek salvation so
long, when God bestowed it on others that sought it but for a very short time?
Though God may have bestowed the testimonies of his favour on others in a few
days or hours after they have begun earnestly to seek it, how does that alter
the case as to you, if there proves to be a necessity of your laboriously
seeking many years before you obtain them? Is salvation less worth taking a
great deal of pains for, because, through the sovereign pleasure of God, others
have obtained it with comparatively little pains? If there are two persons, the
one of which has obtained converting grace with comparative ease, and another
that has obtained it after continuing for many years in the greatest and most
earnest labours after it, how little difference does it make at last, when once
salvation is obtained! Put all the labour and pains, the long-continued
difficulties and strugglings, of the one in the scale against salvation, and how
little does it subtract; and put the ease with which the other has obtained in
the scale with salvation, and how little does it add! What is either added or
subtracted is lighter than vanity, and a thing worthy of no consideration, when
compared with that infinite benefit that is obtained. Indeed if you were ten
thousand years, and all that time should strive and press forward with as great
earnestness as ever a person did for one day, all this would bear no proportion
to the importance of the benefit; and it will doubtless appear little to you,
when once you come to be in actual possession of eternal glory, and to see what
that eternal misery is which you have escaped. You must not think much of your
pains, and of the length of time; you must press towards the kingdom of God, and
do your utmost, and hold out to the end, and learn to make no account of it when
you have done. You must undertake the business of seeking salvation upon these
terms, and with no other expectations than this, that if ever God bestows mercy
it will be in his own time; and not only so, but also that when you have done
all, God will not hold himself obliged to show you mercy at last.
(2.)
Endeavour now thoroughly to weigh in your mind the difficulty, and to count the
cost of perseverence in seeking salvation. You that are now setting out in this
business, (as there are many here who have very lately set about it;-Praised be
the name of God that he has stirred you up to it!) be exhorted to attend this
direction. Do not undertake in this affair with any other thought but of giving
yourself wholly to it for the remaining part of your life, and going through
many and great difficulties in it. Take heed that you do not engage secretly
upon this condition, that you shall obtain in a little time, promising yourself
that it shall be within this present season of the pouring out of God's Spirit,
or with any other limitation of time whatsoever. Many, when they begin, (seeming
to set out very earnestly,) do not expect that they shall need to seek very
long, and so do not prepare themselves for it. And therefore, when they come to
find it otherwise, and meet with unexpected difficulty, they are found
unguarded, and easily overthrown. But let me advise you all who are now seeking
salvation, not to entertain any self-flattering thoughts; but weigh the utmost
difficulties of perseverance, and be provided for them, having your mind fixed
in it to go through them, let them be what they will. Consider now beforehand,
how tedious it would be, with utmost earnestness and labour, to strive after
salvation for many years, in the mean time receiving no joyful or comfortable
evidence of your having obtained. Consider what a great temptation to
discouragement there probably would be in it; how apt you would be to yield the
case; how ready to think that it is in vain for you to seek any longer, and that
God never intends to show you mercy, in that he has not yet done it; how apt you
would be to think with yourself, "What an uncomfortable life do I live! How much
more unpleasantly do I spend my time than others that do not perplex their minds
about the things of another world, but are at ease, and take the comfort of
their worldly enjoyments!" Consider what a temptation there would probably be in
it, if you saw others brought in that began to seek the kingdom of heaven long
after you, rejoicing in a hope and sense of God's favour, after but little pains
and a short time of awakening; while you, from day to day, and from year to
year, seemed to labour in vain. Prepare for such tempations now. Lay in
beforehand for such trials and difficulties, that you may not think any strange
thing has happened when they come.
I hope that those who have given
attention to what has been said, have by this time conceived, in some measure,
what is signified by the expression in the text, and after what manner they
ought to press into the kingdom of God. Here is this to induce you to a
compliance with what you have been directed to; if you sit still, you die; if
you go backward, behold you shall surely die; if you go forward, you may live.
And though God has not bound himself to any thing that a person does while
destitute of faith, and out of Christ, yet there is great probability, that in a
way of hearkening to this counsel you will live; and that by pressing onward,
and persevering, you will at last, as it were by violence, take the kingdom of
heaven. Those of you who have not only heard the directions given, but shall
through God's merciful assistance, practise according to them, are those that
probably will overcome. These we may well hope at last to see standing with the
Lamb on mount Sion, clothed in white robes, with palms in their hands; when all
your labour and toil will be abundantly compensated, and you will not repent
that you have taken so much pains, and denied yourself much, and waited so long.
This self-denial, this waiting, will then look little, and vanish into nothing
in your eyes, being all swallowed up in the first minute's enjoyment of that
glory that you will then possess, and will uninterruptedly possess and enjoy to
all eternity.
4th Direction. Improve the present season of the pouring
out of the Spirit of God on this town. Prudence is any affair whatsoever
consists very much in minding and improving our opportunities. If you would have
spiritual prosperity, you must exercise prudence in the concerns of your souls,
as well as in outward concerns when you seek outward prosperity. The prudent
husbandman will observe his opportunities; he will improve seed-time and
harvest; he will make his advantage of the showers and shines of heaven. The
prudent merchant will discern his opportunities; he will not be idle on a
market-day; he is careful not to let slip his seasons for enriching himself: So
will those who prudently seek the fruits of righteousness, and the merchandise
of wisdom, improve their opportunities for their eternal wealth and
happiness.
God is pleased at this time, in a very remarkable manner, to
pour out his Spirit amongst us; (glory be to his name!) You that have a mind to
obtain converting grace, and to go to heaven when you die, now is your season!
Now, if you have any sort of prudence for your own salvation, and have not a
mind to go to hell, improve this season! Now is the accepted time! Now is the
day of salvation! You that in time past have been called upon, and have turned a
deaf ear to God's voice, and long stood out and resisted his commands and
counsels, hear God's voice today, while it is called today! Do not harden your
hearts at such a day as this! Now you have a special and remarkable price put
into your hands to get wisdom, if you have but a heart to improve it.
God
hath his certain days or appointed seasons of exercising both mercy and
judgment. There are some remarkable times of wrath, laid out by God for his
awful visitation, and the executions of his anger; which times are called days
of vengeance, Proverbs 6:34. Wherein God will visit sin, Exodus 32:34. And so,
on the contrary, God has laid out in his sovereign counsels seasons of
remarkable mercy, wherein he will manifest himself in the exercises of his grace
and loving-kindness, more than at other times. Such times in Scripture are
called by way of eminency, accepted times, and days of salvation, and also days
of God's visitation; because they are days wherein God will visit in a way of
mercy; as in Luke 19:44. "And shall lay thee even with the ground, and thy
children within thee; and they shall not leave in thee one stone upon another;
because thou knewest not the time of thy visitation." It is such a time now in
this town; it is with us a day of God's gracious visitation. It is indeed a day
of grace with us as long as we live in this world, in the enjoyment of the means
of grace; but such a time as this is especially, and in a distinguishing manner,
a day of grace. There is a door of mercy always standing open for sinners; but
such a day as this, God opens an extraordinary door.
We are directed to
seek the Lord while he may be found, and to call upon him while he is near,
Isaiah 55:6. If you that are hitherto Christless, be not strangely besotted and
infatuated, you will by all means improve such an opportunity as this to get
heaven, when heaven is brought so near, when the fountain is opened in the midst
of us in so extraordinary a manner. Now is the time to obtain a supply of the
necessities of your poor perishing souls! This is the day for sinners that have
a mind to be converted before they die, when God is dealing forth so liberally
and bountifully amongst us; when conversion and salvation work is going on
amongst us from sabbath to sabbath, and many are pressing into the kingdom of
God! Now do not stay behind, but press in amongst the rest! Others have been
stirred up to be in good earnest, and have taken heaven by violence; be
entreated to follow their example, if you would have a part of the inheritance
with them, and would not be left at the great day, when they are
taken!
How should it move you to consider that you have this opportunity
now in your hands! You are in the actual possession of it! If it were past, it
would not be in your power to recover it, or in the power of any creature to
bring it back for you; but it is not past; it is now, at this day. Now is the
accepted time, even while it is called today! Will you sit still at such a time?
Will you sleep in such a harvest? Will you deal with a slack hand, and stay
behind out of mere sloth, or love to some lust, or lothness to grapple with some
small difficulty, or to put yourself a little out of your way, when so many are
flowing to the goodness of the Lord? You are behind still; and so you will be in
danger of being left behind, when the whole number is completed that are to
enter in, if you do not earnestly bestir yourself! To be left behind at the
close of such a season as this, will be awful-next to being left behind on that
day when God's saints shall mount up as with wings to meet the Lord in the
air-and will be what will appear very threatening of it.
God is now
calling you in an extraordinary manner: and it is agreeable to the will and word
of Christ, that I should now, in his name, call you, as one set over you, and
sent to you to that end; so it is his will that you should hearken to what I
say, as his voice. I therefore beseech you in Christ's stead now to press into
the kingdom of God! Whoever you are, whether young or old, small or great; if
you are a great sinner, if you have been a backslider, if you have quenched the
Spirit, be who you will, do not stand making objections, but arise, apply
yourself to your work! Do what you have to do with your might. Christ is calling
you before, and holding forth his grace, and everlasting benefits, and wrath is
pursuing you behind; wherefore fly for your life, and look not behind you! But
here I would particularly direct myself to several sorts of persons.
I.
To those sinners who are in a measure awakened, and are concerned for their
salvation. You have reason to be glad that you have such an opportunity, and to
prize it above gold. To induce you to prize and improve it, consider several
things.
1. God has doubtless a design now to deal forth saving blessings
to a number. God has done it to some already, and it is not probable that he has
yet finished his work amongst us: we may well hope still to see others brought
out of darkness into marvellous light. And therefore,
2. God comes this
day, and knocks at many persons' doors, and at your door among the rest. God
seems to be come in a very unusual manner amongst us, upon a gracious and
merciful design; a design of saving a number of poor miserable souls out of a
lost and perishing condition, and of bringing them into a happy state and
eternal glory! This is offered to you, not only as it has always been in the
word and ordinances, but by the particular influences of the Spirit of Christ
awakening you! This special offer is made to many amongst us; and you are not
passed over. Christ has not forgot you; but has come to your door; and there as
it were stands waiting for you to open to him. If you have wisdom and discretion
to discern your own advantage, you will know that now is your
opportunity.
3. How much more easily converting grace is obtained at such
a time, than at other times! The work is equally easy with God at all times; but
there is far less difficulty in the way as to men at such a time, than at other
times. It is, as I said before, a day of God's gracious visitation; a day that
he has as it were set apart for the more liberally and bountifully dispensing of
his grace; a day wherein God's hand is opened wide. Experience shows it. God
seems to be more ready to help, to give proper convictions, to help against
temptations, and let in divine light. He seems to carry on his work with a more
glorious discovery of his power, and Satan is more chained up than at other
times. Those difficulties and temptations that persons before struck at, from
year to year, they are soon helped over. The work of God is carried on with
greater speed and swiftness, and there are often instances of sudden conversion
at such a time. So it was in the apostles' days, when there was a time of the
most extraordinary pouring out of the Spirit that ever was. How quick and sudden
were conversions in those days! Such instances as that of the jailer abounded
then, in fulfillment of that prophecy, Isaiah 66:7, 8. "Before she travailed,
she brought forth: before her pain came she was delivered of a man-child. Who
hath heard such a thing? Who hath seen such things? For as soon as Zion
travailed, she brought forth her children." So it is in some degree, whenever
there is an extraordinary pouring out of the Spirit of God; more or less so, in
proportion to the greatness of that effusion. There is seldom such quick work
made of it at other times. Persons are not so soon delivered from their various
temptations and entanglements; but are much longer wandering in a wilderness,
and groping in darkness. And yet,
4. There are probably some here present
that are now concerned about their salvation, that will never obtain. It is not
to be supposed that all that are now moved and awakened, will ever be savingly
converted. Doubtless there are many now seeking that will not be able to enter.
When has it been so in times past, when there has been times of great
outpourings of God's Spirit, but that many who for a while have inquired with
others, what they should do to be saved, have failed, and afterwards grown hard
and secure? All of you that are now awakened, have a mind to obtain salvation,
and probably hope to get a title to heaven, in the time of this present moving
of God's Spirit: but yet, (though it be awful to be spoken, and awful to be
thought) we have no reason to think any other, than that some of you will burn
in hell to all eternity. You all are afraid of hell, and seem at present
disposed to take pains to be delivered from it; and yet it would be unreasonable
to think any other, than that some of you will have your portion in the lake
that burns with fire and brimstone. Though there are so many that seem to obtain
so easily, having been but a little while under convictions, yet, for all that,
some never will obtain. Some will soon lose the sense of things they now have;
though their awakenings seem to be very considerable for the present, they will
not hold; they have not hearts disposed to hold on through very many
difficulties. Some that have set out for heaven, and hope as much as others to
obtain, are indeed but slighty and slack, even now, in the midst of such a time
as this. And others, who for the present seem to be more in earnest, will
probably, before long, decline and fail, and gradually return to be as they were
before. The convictions of some seem to be great, while that which is the
occasion of their convictions is new; which, when that begins to grow old, will
gradually decay and wear off. Thus, it may be, the occasion of your awakening
has been the hearing of the conversion of some person, or seeing so
extraordinary a dispensation of Providence as this in which God now appears
amongst us; but by and by the newness and freshness of these things will be
gone, and so will not affect your mind as now they do; and it may be your
convictions will go away with it.
Though this be a time wherein God doth
more liberally bestow his grace, and so a time of greater advantage for
obtaining it; yet there seems to be, upon some accounts, greater danger of
backsliding, than when persons are awakened at other times. For commonly such
extraordinary times do not last long; and then when they cease, there are
multitudes that lose their convictions as it were together.
We speak of it as
a happy thing, that God is pleased to cause such a time amongst us, and so it is
indeed: but there are some to whom it will be no benefit; it will be an occasion
of their greater misery; they will wish they had never seen this time; it will
be more tolerable for those that never saw it, or any thing like it, in the day
of judgment, than for them. It is an awful consideration, that there are
probably those here, whom the great Judge will hereafter call to a strict
account about this very thing, why they no better improved this opportunity,
when he set open the fountain of his grace, and so loudly called upon them, and
came and strove with them in particular, by the awakening influences of his
Spirit; and they will have no good account to give to the Judge, but their
mouths will be stopped, and they will stand speechless before him.
You had
need therefore to be earnest, and very resolved in this affair, that you may not
be one of those who shall thus fail, that you may so fight, as not uncertainly,
and so run, as that you may win the prize.
5. Consider in what sad
circumstances times of extraordinary effusion of God's Spirit commonly leave
persons, when they leave them unconverted. They find them in a doleful, because
in a natural, condition; but commonly leave them in a much more doleful
condition. They are left dreadfully hardened, and with a great increase of
guilt, and their souls under a more strong dominion and possession of Satan. And
frequently seasons of extraordinary advantage for salvation,when they pass over
persons, and they do not improve them, nor receive any good in them, seal their
damnation. As such seasons leave them, God for ever leaves them, and gives them
up to judicial hardness. Luke 19:41, 42. "And when he was come near, he beheld
the city, and wept over it, saying, If thou hadst known, even thou, the things
which belong unto thy peace! but now they are hid from thine eyes."
6.
Consider, that it is very uncertain whether you will ever see such another time
as this. If there should be such another time, it is very uncertain uncertain
whether you will live to another time, it is very uncertain whether you will eve
whether you will live to see it. Many that are now concerned for their salvation
amongst us, will probably be in their graves, and it may be in hell, before that
time; and if you should miss this opportunity, it may be so with you. And what
good will that do you, to have the Spirit of God poured out upon earth, in the
place where you once lived, while you are tormented in hell? What will it avail
you, that others are crying, What shall I do to be saved? while you are shut up
for ever in the bottomless pit, and are wailing and gnashing your teeth in
everlasting burnings?
Wherefore improve this opportunity, while God is
pouring out his Spirit, and you are on earth, and while you dwell in the place
where the Spirit of God is thus poured out, and you yourself have the awakening
influences of it, that you may never wail and gnash your teeth in hell, but may
sing in heaven for ever, with others that are redeemed from amongst men, and
redeemed amongst us.
7. If you should see another such time, it will be
under far greater disadvantages than now. You will probably then be much older,
and will have more hardened your heart; and so will be under less probability of
receiving good. Some persons are so hardened in sin, and so left of God, that
they can live through such a time as this, and not be much awakened or affected
by it; they can stand their ground, and be but little moved. And so it may be
with you, by another such time, if there should be another amongst us, and you
should live to see it. The case in all probability will be greatly altered with
you by that time.
If you should continue Christless and graceless till
then, you will be much further from the kingdom of God, and much deeper involved
in snares and misery; and the devil will probably have a vastly greater
advantage against you, to tempt and confound you.
8. We do not know but
that God is now gathering in his elect, before some great and sore judgment. It
has been God's manner before he casts off a visible people, or brings some great
and destroying judgments upon them, first to gather in his elect, that they may
be secure. So it was before the casting off the Jews from being God's people.
There was first a very remarkable pouring out of the Spirit, and gathering in of
the elect, by the preaching of the apostles and evangelists, as we read in the
beginning of the Acts: but after this the harvest and its gleanings were over,
the rest were blinded, and hardened; the gospel had little success amongst them,
and the nation was given up, and cast off from being God's people, and their
city and land was destroyed by the Romans in a terrible manner; and they have
been cast off by God now for a great many ages, and still remain a hardened and
rejected people. So we read in the beginning of the 7th chapter of the
Revelations, that God, when about to bring destroying judgments on the earth,
first sealed his servants in the forehead. He set his seal upon the hearts of
the elect, gave them the saving influences and indwelling of his Spirit, by
which they were sealed to the day of redemption. Revelation 7:1-3. "And after
these things, I saw four angels standing on the four corners of the earth,
holding the four winds of the earth, that the wind should not blow on the earth,
nor on the sea, nor on any tree. And I saw another angel ascending from the
east, having the seal of the living God: and he cried with a loud voice to the
four angels, to whom it was given to hurt the earth and the sea, saying, Hurt
not the earth, neither the sea, nor the trees, till we have sealed the servants
of our God in their foreheads."
And this may be the case now, that God is
about, in a great measure, to forsake this land, and give up this people, and to
bring most awful and overwhelming judgments upon it, and that he is now
gathering in his elect, to secure them from the calamity. The state of the
nation, and of this land, never looked so threatening of such a thing as at this
day. The present aspect of things exceedingly threatens vital religion, and even
those truths that are especially the foundation of it, out of this land. If it
should be so, how awful will the case be with those that shall be left, and not
brought in, while God continues the influences of his Spirit, to gather in those
that are to be redeemed from amongst us!
9. If you neglect the present
opportunity, and be finally unbelieving, those that are converted in this time
of the pouring out of God's Spirit will rise up in judgment against you. Your
neighbors, your relations, acquaintance, or companions that are converted, will
that day appear against you. They will not only be taken while you are left,
mounting up with joy to meet the Lord in the air-at his right hand with glorious
saints and angels, while you are at the left with devils-but how they will rise
up in judgment against you.
However friendly you have been together, and
have taken pleasure in one another's company, and have often familiarly
conversed together, they will then surely appear against you. They will rise up
as witnesses, and will declare what a precious opportunity you had, and did not
improve; how you continued unbelieving, and rejected the offers of a Saviour,
when those offers were made in so extraordinary a manner, and when so many
others were prevailed upon to accept of Christ; how you was negligent and slack,
and did not know the things that belonged to your peace, in that your day. And
not only so, but they shall be your judges, as assessors with the great Judge;
and as such will appear against you; they will be with the Judge in passing
sentence upon you. I Corinthians 6:2. "Know ye not that the saints shall judge
the world?" Christ will admit them to the honour of judging the world with him:
"They shall sit with him in his throne," Revelation 3:21. "They shall sit with
Christ in his throne of government, and they shall sit with him in his throne of
judgment, and shall be judges with him when you are judged, and as such shall
condemn you.
10. And lastly, You do not know that you shall live through
the present time of the pouring out of God's Spirit. You may be taken away in
the midst of it, or you may be taken away in the beginning of it; as God in his
providence is putting you in mind, by the late instance of death in a young
person in the town.* God has of late been very awful in his dealings with us, in
the repeated deaths of young persons amongst us. This should stir every one up
to be in the more haste to press into the kingdom of God, that so you may be
safe whenever death comes. This is a blessed season and opportunity; but you do
not know how little of it you may have. You may have much less of it than
others; may by death be suddenly snatched away from all advantages that are here
enjoyed for the good of souls. Therefore make haste, and escape for thy life.
One moment's delay is dangerous; for wrath is pursuing, and divine vengeance
hanging over every uncovered person. Let these considerations move every one to
be improving this opportunity, that while others receive saving good, and are
made heirs of eternal glory, you may not be left behind, in the same miserable
doleful circumstances in which you came into the world, a poor captive to sin
and Satan, a lost sheep, a perishing, undone creature, sinking down into
everlasting perdition; that you may not be one of them spoken of, Jeremiah 17:6.
"That shall be like the heath in the desert, and shall not see when good comes."
If you do not improve this opportunity, remember I have told you, you will
hereafter lament it; and if you do not lament it in this world, then I will
leave it with you to remember it throughout a miserable eternity.
II. I
would address myself to such as yet remain unawakened. It is an awful thing that
there should be any one person remaining secure amongst us at such a time as
this; but yet it is to be feared that there are some of this sort. I would here
a little expostulate with such persons.
* Joseph Clark's wife, a young
woman lately married, that died suddenly the week before this was
delivered.
1. When do you expect that it will be more likely that you
should be awakened and wrought upon than now? You are in a Christless condition;
and yet without doubt intend to go to heaven; and therefore intend to be
converted some time before you die; but this is not to be expected till you are
first awakened, and deeply concerned about the welfare of your soul, and brought
earnestly to seek God's converting grace. And when do you intend that this shall
be? How do you lay things out in your own mind, or what projection have you
about this matter? Is it ever so likely that a person will be awakened, as at
such a time as this? How do we see many, who before were secure, now roused out
of their sleep, and crying, What shall I do to be saved? But you are yet secure!
Do you flatter yourself that it will be more likely you should be awakened when
it is a dull and dead time? Do you lay matters out thus in your own mind, that
though you are senseless when others are generally awakened, that yet you shall
be awakened when others are generally senseless? Or do you hope to see another
such time of the pouring out of God's Spirit hereafter? And do you think it will
be more likely that you should be wrought upon then, than now? And why do you
think so? Is it because then you shall be so much older than you are now, and so
that your heart will be grown softer and more tender with age? or because you
will then have stood out so much longer against the calls of the gospel, and all
means of grace? Do you think it more likely that God will give you the needed
influences of his Spirit then, than now, because then you will have provoked him
so much more, and your sin and guilt will be so much greater? And do you think
it will be any benefit to you, to stand it out through the present season of
grace, as proof against the extraordinary means of awakening there are? Do you
think that this will be a good preparation for a saving work of the Spirit
hereafter?
2. What means do you expect to be awakened by? As to the
awakening awful things of the word of God, you have had those set before you
times without number, in the most moving manner that the dispensers of the word
have been capable of. As to particular solemn warnings, directed to those that
are in your circumstances, you have had them frequently, and have them now from
time to time. Do you expect to be awakened by awful providences? Those also you
have lately had, of the most awakening nature, one after another. Do you expect
to be moved by the deaths of others? We have lately had repeated instances of
these. There have been deaths of old and young: the year has been remarkable for
the deaths of young persons in the bloom of life; and some of them very sudden
deaths. Will the conversion of others move you? There is indeed scarce any thing
that is found to have so great a tendency to stir persons up as this: and this
you have been tried with of late in frequent instances; but are hitherto proof
against it. Will a general pouring out of the Spirit, and seeing a conern about
salvation amongst all sorts of people, do it? This means you now have, but
without effect. Yea, you have all these things together; you have the solemn
warnings of God's word, and awful instances of death, and the conversion of
others, and see a general concern about salvation: but all together do not move
you to any great concern about your own precious, immortal, and miserable soul.
Therefore consider by what means it is that you expect ever to be
awakened.
You have heard that it is probable some who are now awakened,
will never obtain salvation; how dark then does it look upon you that remain
stupidly unawakened! Those who are not moved at such a time as this, come to
adult age, have reason to fear whether they are not given up to judicial
hardness. I do not say they have reason to conclude it, but they have reason to
fear it. How dark doth it look upon you, that God comes and knocks at so many
persons' doors, and misses yours! that God is giving the strivings of his Spirit
so generally amongst us, while you ar left senseless!
3. Do you expect to
obtain salvation without ever seeking it? If you are sensible that there is a
necessity of your seeking in order to obtaining, and ever intend to seek, one
would think you could not avoid it at such a time as this. Inquire therefore,
whether you intend to go to heaven, living all your days a secure, negligent,
careless life.-Or,
4. Do you think you can bear the damnation of hell? Do
you imagine that you can tolerably endure the devouring fire, and everlasting
burnings? Do you hope that you shall be able to grapple with the vengeance of
God Almighty, when he girds himself with strength, and clothes himself with
wrath? Do you think to strengthen yourself against God, and to be able to make
your part good with him? I Corinthians 10:22. "Do we provoke the Lord to
jealousy? are we stronger than he?" Do you flatter yourself that you shall find
out ways for your ease and support, and to make it out tolerably well, to bear
up your spirit in those everlasting burnings that are prepared for the devil and
his angels? Ezekiel 22:14. "Can thine heart endure, or can thine hands be
strong, in the days that I shall deal with thee?"-It is a difficult thing to
conceive what such Christless persons think, that are unconcerned at such a
time.
III. I would direct myself to them who are grown considerably into
years, and are yet in a natural condition. I would now take occasion earnestly
to exhort you to improve this extraordinary opportunity, and press into the
kingdom of God. You have lost many advantages that once you had, and now have
not the same advantages that others have. The case is very different with you
from what it is with many of your neighbours. You, above all, had need to
improve such an opportunity. Now is the time for you to bestir yourself, and
take the kingdom of heaven!-Consider,
1. Now there seems to be a door
opened for old sinners. Now God is dealing forth freely to all sorts: his hand
is opened wide, and he does not pass by old ones so much as he used to do. You
are not under such advantages as others who are younger; but yet, so wonderfully
has God ordered it, that now you are not destitute of great advantage. Though
old in sin, God has put a new and extraordinary advantage in your hands. O!
improve this price you have to get wisdom. You that have been long seeking to
enter in at the strait gate and yet remain without, now take your opportunity
and press in! You that have been long in the wilderness, fighting with various
temptations, labouring under discouragements, ready to give up the case, and
have been often tempted to despair, now, behold the door that God opens for you!
Do not give way to discouragements now; this is not a time for it. Do not spend
time in thinking, that you have done what you can already, and that you are not
elected, and in giving way to other perplexing, weakening, disheartening
temptations. Do not waste away this precious opportunity in such a manner. You
have no time to spare for such things as these; God calls you now to something
else. Improve this time in seeking and striving for salvation, and not in that
which tends to hinder it.-It is no time now for you to stand talking with the
devil; but hearken to God, and apply yourself to that which he does now so
loudly call you to. Some of you have often lamented the loss of past
opportunties, particularly, the loss of the time of youth, and have been wishing
that you had so good an opportunity again; and have been ready to say, "O! if I
was young again, how would I improve such an advantage!" That opportunity which
you have had in time past is irrecoverable; you can never have it again; but God
can give you other advantages of another sort, that are very great, and he is so
doing at this day. He is now putting a new opportunity into your hands; though
not of the same kind with that which you once had, and have lost, yet in some
respects as great of another kind. If you lament your folly in neglecting and
losing past opportunties, then do not be guilty of the folly of neglecting the
opportunity which God now gives you. This opportunity you could not have
purchased, if you would have given all that you had in the world for it. But God
is putting it into your hands himself, of his own free and sovereign mercy,
without your purchasing it. Therefore when you have it, do not neglect
it.
2. It is a great deal more likely with respect to such persons than
others, that this is their last time. There will be a last time of special offer
of salvation to impenitent sinners-"God's Spirit shall not always strive with
man," Genesis 6:3. God sometimes continues long knocking at the doors of wicked
men's hearts; but there are the last knocks, and the last calls that ever they
shall have. And sometimes God's last calls are the loudest; and then if sinners
do not hearken, he finally leaves them. How long has God been knocking at many
of your doors that are old in sin! It is a great deal more likely that these are
his last knocks. You have resisted God's Spirit in times past, and have hardened
your heart once and again; but God will not be thus dealt with always. There is
danger, that if now, after so long a time, you will not hearken, he will utterly
desert you, and leave you to walk in your own counsels.
It seems by God's
providence, as though God had yet an elect number amongst old sinners in this
place, that perhaps he is now about to bring in. It looks as though there were
some that long lived under Mr. Stoddard's ministry, that God has not utterly
cast off, though they stood it out under such great means as they then enjoyed.
It is to be hoped that God will now bring in a remnant from among them. But it
is more likely that God is now about finishing with them, one way or other, for
their having been so long the subjects of such extraordinary means. You have
seen former times of the pouring out of God's Spirit upon the town, when others
were taken and you left, others were called out of darkness into marvelous
light, and were brought into a glorious and happy state, and you saw not good
when good came. How dark will your circumstances appear, if you shall also stand
it out through this opportunity, and still be left behind! Take heed that you be
not of those spoken of, Hebrews 6:7, 8. that are like the "earth that has rain
coming oft upon it, and only bears briers and thorns." As we see there are some
pieces of ground, the more showers of rain fall upon them, the more fruitful
seasons there are, the more do the briers, and other useless and hurtful plants,
that are rooted in them, grow and flourish. Of such ground the apostle says, "It
is rejected, and is nigh unto cursing, whose end is to be burned." The way that
the husbandman takes with such ground, is, to set fire to it, to burn up the
growth of it.-If you miss this opportunity, there is danger that you will be
utterly rejected, and that your end will be to be burned. And if this is to be,
it is to be feared, that you are not far from, but nigh unto,
cursing.
Those of you that are already grown old in sin, and are now
under awakenings, when you feel your convictions begin to go off, if ever that
should be, then remember what you have now been told; it may well then strike
you to the heart!
IV. I would direct the advice to those that are young,
and now under their first special convictions. I would earnestly urge such to
improve this opportunity, and press into the kingdom of God.-Consider two
things,
1. You have all manner of advantages now centering upon you. It
is a time of great advantage for all; but your advantages are above others.
There is no other sort of persons that have now so great and happy an
opportunity as you have.-You have the great advantage that is common to all who
live in this place, viz. That now it is a time of the extraordinary pouring out
of the Spirit of God. And have you not that great advantage, the awakening
influences of the Spirit of God on you in particular? and besides, you have this
peculiar advantage, that you are now in your youth. And added to this, you have
another unspeakable advantage, that you now are under your first convictions.
Happy is he that never has hardened his heart, and blocked up his own way to
heaven by backsliding, and has now the awakening influences of God's Spirit, if
God does but enable him thoroughly to improve them! Such above all in the world
bid fair for the kingdom of God. God is wont on such, above any kind of persons,
as it were easily and readily to bestow the saving grace and comforts of his
Spirit. Instances of speedy and sudden conversion are most commonly found among
such. Happy are they that have the Spirit of God with them, and never have
quenched it, if they did but know the price they have in their hands!
If
you have a sense of your necessity of salvation, and the great worth and value
of it, you will be willing to take the surest way to it, or that which has the
greatest probability of success; and that certainly is, thoroughly to improve
your first convictions. If you so go, it is not likely that you will fail; there
is the greatest probability that you will succeed.-What is it not worth, to have
such an advantage in one's hands for obtaining eternal life? The present season
of the pouring out of God's Spirit, is the first that many of you who are now
under awakenings have ever seen, since you came to years of understanding. On
which account, it is the greatest opportunity that ever you had, and probably by
far the greatest that ever you will have. There are many here present who wish
they had such an opportunity, but they never can obtain it; they cannot buy it
for money; but you have it in your possession, and can improve it if you will.
But yet,
2. There is on some accounts greater danger that such as are in
your circumstances will fail of thoroughly improving their convictions, with
respect to stedfastness and perseverance, than others. Those that are young are
more unstable than elder persons. They who never had convictions before, have
less experience of the difficulty of the work they have engaged in; they are
more ready to think that they shall obtain salvation easily, and are more easily
discouraged by disappointments; and young persons have less reason and
consideration to fortify them against temptations to backsliding. You should
therefore labour now the more to guard against such temptations. By all means
make but one work of seeking salvation! Make thorough work of it the first time!
There are vast disadvantages that they bring themselves under, who have several
turns of seeking with great intermissions. By such a course, persons exceedingly
wound their own souls, and entangle themselves in many snares. Who are those
that commonly meet with so many difficulties, and are so long labouring in
darkness and perplexity, but those who have had several turns at seeking
salvation; who have one while had convictions, and then have quenched them, and
then have set about the work again, and have backslidden again, and have gone on
after that manner? The children of Israel would not have been forty years in the
wilderness, if they had held their courage, and had gone on as they set out; but
they were of an unstable mind, and were for going back again into
Egypt.-Otherwise, if they had gone right forward without discouragement, as God
would have led them, they would have soon entered and taken possession of
Canaan. They had got to the very borders of it when they turned back, but were
thirty-eight years after that, before they got through the wilderness.
Therefore, as you regard the interest of your soul, do not run yourself into a
like difficulty, by unsteadiness, intermission, and backsliding; but press right
forward, from henceforth, and make but one work of seeking, converting, and
pardoning grace, however great, and difficult, and long a work that may
be.
.
.
.
Back to Top
God's Sovereignty in the Salvation of Men
[An outline of the sermon has been prepared by the
contributor.]
Outline
Romans 9:18. We observe in the
text,
1. God's different dealing with men. He hath mercy on some, and
hardeneth others.
2. The foundation of his different dealing w/mankind; viz.
his sovereign will and pleasure.
Doctrine. God exercises his sovereignty
in the eternal salvation of men.
I. The sovereignty of God is his
absolute, independent right of disposing of all creatures according to his own
pleasure. The will of God is called his mere pleasure:
1. In opposition to
any constraint,
2. In opposition to its being under the will of another, 3.
In opposition to any proper obligation. II. What God's sovereignty in the
salvation of men implies. 1. God can, without predudice to the glory of any of
his attributes, bestow salvation on any of the children of men, except on those
who have committed the sin against the Holy Ghost. 1. God may save any of them
without prejudice to the honour of his holiness.
2. God may save any of the
children of men without prejudice to the honour of his majesty.
3. God may
save any sinner whatsoever consistently with his justice.
4. God can save any
sinner whatsoever, without any prejudice to the honour of his truth.
2. God
may refuse salvation to any sinner whatsoever, without prejudice to the honour
of any of his attributes. 1. God may deny salvation to any natural person
without any injury to the honour of his righteousness. 2. God may deny salvation
to any unconverted person whatever without any prejudice to the honour of his
goodness. 3. It is in no way prejudicial to the honour of God's
faithfulness.
III. God does actually exercise his sovereignty in men's
salvation. 1. In calling one people or nation, and giving them the means of
grace, and leaving others without them.
2. In the advantages he bestows upon
particular persons. 3. In sometimes bestowing salvation upon the low and mean,
and denying it to the wise and great.
4. In bestowing salvation on some who
have had few advantages. 5. In calling some to salvation, who have been very
heinously wicked, and leaving others, who have been moral and religious persons.
6. In saving some of those who seek salvation, and not others. IV. The reasons
for this exercise.
1. It is agreeable to God's design in the creation of the
universe to exercise every attribute, and thus to manifest the glory of each of
them.
2. The more excellent the creature is over whom God is sovereign, and
the greater the matter in which he so appears, the more glorious is his
sovereignty.
APPLICATION:
1. Hence we learn how absolutely we are
dependent on God in this great matter of the eternal salvation of our souls. 2.
Let us with the greatest humility adore the awful and absolute sovereignty of
God.
3. Those who are in a state of salvation are to attribute it to
sovereign grace alone, and to give all the praise to him, who maketh them to
differ from others.
4. Hence we learn what cause we have to admire the grace
of God, that he should condescend to become bound to us by covenant; etc. Let
us, therefore, labour to submit to the sovereignty of God. 5. To guard those who
seek salvation from two opposite extremes - presumption and
discouragement.
--------------------------------------
ROMANS
9:18.
Therefore hath he mercy on whom he will have mercy, and whom he will he
hardeneth.
THE apostle, in the beginning of this chapter, expresses his
great concern and sorrow of heart for the nation of the Jews, who were rejected
of God. This leads him to observe the difference which God made by election
between some of the Jews and others, and between the bulk of that people and the
christian Gentiles. In speaking of this he enters into a more minute discussion
of the sovereignty of God in electing some to eternal life, and rejecting
others, than is found in any other part of the Bible; in the course of which he
quotes several passages from the Old Testament, confirming and illustrating this
doctrine. In the ninth verse he refers us to what God said to Abraham, showing
his election of Isaac before Ishmael - "For this is the word of promise; At this
time will I come, and Sarah shall have a son:" then to what God had said to
Rebecca, showing his election of Jacob before Esau; "The elder shall serve the
younger:" in the thirteenth verse, to a passage from Malachi, "Jacob have I
loved, but Esau have I hated:" in the fifteenth verse, to what God said to
Moses, "I will have mercy on whom I will have mercy; and I will have compassion
on whom I will have compassion:" and the verse preceding the text, to what God
says to Pharaoh, "For the scripture saith unto Pharaoh, Even for this same
purpose have I raised thee up, that I might show my power in thee, and that my
name might be declared throughout all the earth." In what the apostle says in
the text, he seems to have respect especially to the two last-cited passages: to
what God said to Moses in the fifteenth verse, and to what he said to Pharaoh in
the verse immediately preceding. God said to Moses, "I will have mercy on whom I
will have mercy." To this the apostle refers in the former part of the text. And
we know how often it is said of Pharaoh, that God hardened his heart. And to
this the apostle seems to have respect in the latter part of the text; "and whom
he will he hardeneth." We may observe in the text,
1. God's different
dealing with men. He hath mercy on some, and hardeneth others. When God is here
spoken of as hardening some of the children of men, it is not to be understood
that God by any positive efficiency hardens any man's heart. There is no
positive act in God, as though he put forth any power to harden the heart. To
suppose any such thing would be to make God the immediate author of sin. God is
said to harden men in two ways: by withholding the powerful influences of his
Spirit, without which their hearts will remain hardened, and grow harder and
harder; in this sense he hardens them, as he leaves them to hardness. And again,
by ordering those things in his providence which, through the abuse of their
corruption, become the occasion of their hardening. Thus God sends his word and
ordinances to men which, by their abuse, prove an occasion of their hardening.
So the apostle said, that he was unto some "a savour of death unto death." So
God is represented as sending Isaiah on this errand, to make the hearts of the
people fat, and to make their ears heavy, and to shut their eyes; lest they
should see with their eyes, and hear with their ears, and understand with their
heart, and convert, and be healed. Isa. 6:10. Isaiah's preaching was, in itself,
of a contrary tendency, to make them better. But their abuse of it rendered it
an occasion of their hardening. As God is here said to harden men, so he is said
to put a lying spirit in the mouth of the false prophets. 2 Chron. 18:22. That
is, he suffered a lying spirit to enter into them. And thus he is said to have
bid Shimei curse David. 2 Sam. 16:10. Not that he properly commanded him; for it
is contrary to God's commands. God expressly forbids cursing the ruler of the
people. Exod. 22:28. But he suffered corruption at that time so to work in
Shimei, and ordered that occasion of stirring it up, as a manifestation of his
displeasure against David.
2. The foundation of his different dealing
with mankind; viz. his sovereign will and pleasure. "He hath mercy on whom he
will have mercy, and whom he will he hardeneth." This does not imply, merely,
that God never shows mercy or denies it against his will, or that he is always
willing to do it when he does it. A willing subject or servant, when he obeys
his lord's commands, may never do any thing against his will, nothing but what
he can do cheerfully and with delight; and yet he cannot be said to do what he
wills in the sense of the text. But the expression implies that it is God's mere
will and sovereign pleasure, which supremely orders this affair. It is the
divine will without restraint, or constraint, or obligation.
Doctrine.
God exercises his sovereignty in the eternal salvation of men.
He not
only is sovereign, and has a sovereign right to dispose and order in that
affair; and he not only might proceed in a sovereign way, if he would, and
nobody could charge him with exceeding his right; but he actually does so; he
exercises the right which he has. In the following discourse, I propose to
show,
I. What is God's sovereignty.
II. What God's sovereignty in the
salvation of men implies. III. That God actually doth exercise his sovereignty
in this matter. IV. The reasons for this exercise.
I. I would show what
is God's sovereignty.
The sovereignty of God is his absolute, independent
right of disposing of all creatures according to his own pleasure. I will
consider this definition by the parts of it.
The will of God is called
his mere pleasure,
1. In opposition to any constraint. Men may do things
voluntarily, and yet there may be a degree of constraint. A man may be said to
do a thing voluntarily, that is, he himself does it; and, all things considered,
he may choose to do it; yet he may do it out of fear, and the thing in itself
considered be irksome to him, and sorely against his inclination. When men do
things thus, they cannot be said to do them according to their mere
pleasure.
2. In opposition to its being under the will of another. A
servant may fulfil his master's commands, and may do it willingly, and
cheerfully, and may delight to do his master's will; yet when he does so, he
does not do it of his own mere pleasure. The saints do the will of God freely.
They choose to do it; it is their meat and drink. Yet they do not do it of their
mere pleasure and arbitrary will; because their will is under the direction of a
superior will.
3. In opposition to any proper obligation. A man may do a
thing which he is obliged to do, very freely; but he cannot be said to act from
his own mere will and pleasure. He who acts from his own mere pleasure, is at
full liberty; but he who is under any proper obligation, is not at liberty, but
is bound. Now the sovereignty of God supposes, that he has a right to dispose of
all his creatures according to his mere pleasure in the sense explained. And his
right is absolute and independent. Men may have a right to dispose of some
things according to their pleasure. But their right is not absolute and
unlimited. Men may be said to have a right to dispose of their own goods as they
please. But their right is not absolute; is has limits and bounds. They have a
right to dispose of their own goods as they please, provided they do not do it
contrary to the law of the state to which they are subject, or contrary to the
law of God. Men's right to dispose of their things as they will, is not
absolute, because it is not independent. They have not an independent right to
what they have, but in some things depend on the community to which they belong,
for the right they have; and in every thing depend on God. They receive all the
right they have to any thing from God. But the sovereignty of God imports that
he has an absolute, and unlimited, and independent right of disposing of his
creatures as he will. I proposed to inquire,
II. What God's sovereignty
in the salvation of men implies. In answer to this inquiry, I observe, it
implies that God can either bestow salvation on any of the children of men, or
refuse it, without any prejudice to the glory of any of his attributes, except
where he has been pleased to declare, that he will or will not bestow it. It
cannot be said absolutely, as the case now stands, that God can, without any
prejudice to the honour of any of his attributes, bestow salvation on any of the
children of men, or refuse it; because, concerning some, God has been pleased to
declare either that he will or that he will not bestow salvation on them; and
thus to bind himself by his own promise. And concerning some he has been pleased
to declare, that he never will bestow salvation upon them; viz. those who have
committed the sin against the Holy Ghost. Hence, as the case now stands, he is
obliged; he cannot bestow salvation in one case, or refuse it in the other,
without prejudice to the honour of his truth. But God exercised his sovereignty
in making these declarations. God was not obliged to promise that he would save
all who believe in Christ; nor was he obliged to declare, that he who committed
the sin against the Holy Ghost should never be forgiven. But it pleased him so
to declare. And had it not been so that God had been pleased to oblige himself
in these cases, he might still have either bestowed salvation, or refused it,
without prejudice to any of his attributes. If it would in itself be prejudicial
to any of his attributes to bestow or refuse salvation, then God would not in
that matter act as absolutely sovereign. Because it then ceases to be a merely
arbitrary thing. It ceases to be a matter of absolute liberty, and is become a
matter of necessity or obligation. For God cannot do any thing to the prejudice
of any of his attributes, or contrary to what is in itself excellent and
glorious. Therefore,
1. God can, without prejudice to the glory of any of
his attributes, bestow salvation on any of the children of men, except on those
who have committed the sin against the Holy Ghost. The case was thus when man
fell, and before God revealed his eternal purpose and plan for redeeming men by
Jesus Christ. It was probably looked upon by the angels as a thing utterly
inconsistent with God's attributes to save any of the children of men. It was
utterly inconsistent with the honour of the divine attributes to save any one of
the fallen children of men, as they were in themselves. It could not have been
done had not God contrived a way consistent with the honour of his holiness,
majesty, justice, and truth. But since God in the gospel has revealed that
nothing is too hard for him to do, nothing beyond the reach of his power, and
wisdom, and sufficiency; and since Christ has wrought out the work of
redemption, and fulfilled the law by obeying, there is none of mankind whom he
may not save without any prejudice to any of his attributes, excepting those who
have committed the sin against the Holy Ghost. And those he might have saved
without going contrary to any of his attributes, had he not been pleased to
declare that he would not. It was not because he could not have saved them
consistently with his justice, and consistently with his law, or because his
attribute of mercy was not great enough, or the blood of Christ not sufficient
to cleanse from that sin. But it has pleased him for wise reasons to declare
that that sin shall never be forgiven in this world, or in the world to come.
And so now it is contrary to God's truth to save such. But otherwise there is no
sinner, let him be ever so great, but God can save him without prejudice to any
attribute; if he has been a murderer, adulterer, or perjurer, or idolater, or
blasphemer, God may save him if he pleases, and in no respect injure his glory.
Though persons have sinned long, have been obstinate, have committed heinous
sins a thousand times, even till they have grown old in sin, and have sinned
under great aggravations: let the aggravations be what they may; if they have
sinned under ever so great light; if they have been backsliders, and have sinned
against ever so numerous and solemn warnings and strivings of the Spirit, and
mercies of his common providence: though the danger of such is much greater than
of other sinners, yet God can save them if he pleases, for the sake of Christ,
without any prejudice to any of his attributes. He may have mercy on whom he
will have mercy. He may have mercy on the greatest of sinners, if he pleases,
and the glory of none of his attributes will be in the least sullied. Such is
the sufficiency of the satisfaction and righteousness of Christ, that none of
the divine attributes stand in the way of the salvation of any of them. Thus the
glory of any attribute did not at all suffer by Christ's saving some of his
crucifiers.
1. God may save any of them without prejudice to the honour
of his holiness. God is an infinitely holy being. The heavens are not pure in
his sight. He is of purer eyes than to behold evil, and cannot look on iniquity.
And if God should in any way countenance sin, and should not give proper
testimonies of his hatred of it, and displeasure at it, it would be a prejudice
to the honour of his holiness. But God can save the greatest sinner without
giving the least countenance to sin. If he saves one, who for a long time has
stood out under the calls of the gospel, and has sinned under dreadful
aggravations; if he saves one who, against light, has been a pirate or
blasphemer, he may do it without giving any countenance to their wickedness;
because his abhorrence of it and displeasure against it have been already
sufficiently manifested in the sufferings of Christ. It was a sufficient
testimony of God's abhorrence against even the greatest wickedness, that Christ,
the eternal Son of God, died for it. Nothing can show God's infinite abhorrence
of any wickedness more than this. If the wicked man himself should be thrust
into hell, and should endure the most extreme torments which are ever suffered
there, it would not be a greater manifestation of God's abhorrence of it, than
the sufferings of the Son of God for it.
2. God may save any of the
children of men without prejudice to the honour of his majesty. If men have
affronted God, and that ever so much, if they have cast ever so much contempt on
his authority; yet God can save them, if he pleases, and the honour of his
majesty not suffer in the least. If God should save those who have affronted
him, without satisfaction, the honour of his majesty would suffer. For when
contempt is cast upon infinite majesty, its honour suffers, and the contempt
leaves an obscurity upon the honour of the divine majesty, if the injury is not
repaired. But the sufferings of Christ do fully repair the injury. Let the
contempt be ever so great, yet if so honourable a person as Christ undertakes to
be a Mediator for the offender, and in the mediation suffer in his stead, it
fully repairs the injury done to the majesty of heaven by the greatest
sinner.
3. God may save any sinner whatsoever consistently with his
justice. The justice of God requires the punishment of sin. God is the Supreme
Judge of the world, and he is to judge the world according to the rules of
justice. It is not the part of a judge to show favour to the person judged; but
he is to determine according to a rule of justice without departing to the right
hand or left. God does not show mercy as a judge, but as a sovereign. And
therefore when mercy sought the salvation of sinners, the inquiry was how to
make the exercise of the mercy of God as a sovereign, and of his strict justice
as a judge, agree together. And this is done by the sufferings of Christ, in
which sin is punished fully, and justice answered. Christ suffered enough for
the punishment of the sins of the greatest sinner that ever lived. So that God,
when he judges, may act according to a rule of strict justice, and yet acquit
the sinner, if he be in Christ. Justice cannot require any more for any man's
sins, than those sufferings of one of the persons in the Trinity, which Christ
suffered. Rom. 3:25,26. "Whom God hath set forth to be a propitiation through
faith in his blood; to declare his righteousness, that he might be just, and the
justifier of him which believeth in Christ."
4. God can save any sinner
whatsoever, without any prejudice to the honour of his truth. God passed his
word, that sin should be punished with death, which is to be understood not only
of the first, but of the second death. God can save the greatest sinner
consistently with his truth in this threatening. For sin is punished in the
sufferings of Christ, inasmuch as he is our surety, and so is legally the same
person, and sustained our guilt, and in his sufferings bore our punishment. It
may be objected, that God said, If thou eatest, thou shalt die; as though the
same person that sinned must suffer; and therefore why does not God's truth
oblige him to that? I answer, that the word then was not intended to be
restrained to him, that in his own person sinned. Adam probably understood that
his posterity were included, whether they sinned in their own person or not. If
they sinned in Adam, their surety, those words, "if thou eatest," meant, if thou
eatest in thyself, or in thy surety. And therefore, the latter words, "thou
shalt die," do also fairly allow of such a construction as, thou shalt die in
thyself, or in thy surety. Isa. 42:21. "The Lord is well pleased for his
righteousness' sake, he will magnify the law and make it honourable."
But,
II. God may refuse salvation to any sinner whatsoever, without
prejudice to the honour of any of his attributes.
There is no person
whatever in a natural condition, upon whom God may not refuse to bestow
salvation without prejudice to any part of his glory. Let a natural person be
wise or unwise, of a good or ill natural temper, of mean or honourable
parentage, whether born of wicked or godly parents; let him be a moral or
immoral person, whatever good he may have done, however religious he has been,
how many prayers soever he has made, and whatever pains he has taken that he may
be saved; whatever concern and distress he may have for fear he shall be damned;
or whatever circumstances he may be in; God can deny him salvation without the
least disparagement to any of his perfections. His glory will not in any
instance be the least obscured by it.
1. God may deny salvation to any
natural person without any injury to the honour of his righteousness. If he does
so, there is no injustice nor unfairness in it. There is no natural man living,
let his case be what it will, but God may deny him salvation, and cast him down
to hell, and yet not be chargeable with the least unrighteous or unfair dealing
in any respect whatsoever. This is evident, because they all have deserved hell:
and it is no injustice for a proper judge to inflict on any man what he
deserves. And as he has deserved condemnation, so he has never done any thing to
remove the liability, or to atone for the sin. He never has done any thing
whereby he has laid any obligations on God not to punish him as he
deserved.
2. God may deny salvation to any unconverted person whatever
without any prejudice to the honour of his goodness. Sinners are sometimes ready
to flatter themselves, that though it may not be contrary to the justice of God
to condemn them, yet it will not consist with the glory of his mercy. They think
it will be dishonourable to God's mercy to cast them into hell, and have no pity
or compassion upon them. They think it will be very hard and severe, and not
becoming a God of infinite grace and tender compassion. But God can deny
salvation to any natural person without any disparagement to his mercy and
goodness. That, which is not contrary to God's justice, is not contrary to his
mercy. If damnation be justice, then mercy may choose its own object. They
mistake the nature of the mercy of God, who think that it is an attribute,
which, in some cases, is contrary to justice. Nay, God's mercy is illustrated by
it, as in the twenty-third verse of the context. "That he might make known the
riches of his glory on the vessels of mercy, which he had afore prepared unto
glory."
3. It is in no way prejudicial to the honour of God's
faithfulness. For God has in no way obliged himself to any natural man by his
word to bestow salvation upon him. Men in a natural condition are not the
children of promise; but lie open to the curse of the law, which would not be
the case if they had any promise to lay hold of.
III. God does actually
exercise his sovereignty in men's salvation.
We shall show how he
exercises this right in several particulars.
1. In calling one people or
nation, and giving them the means of grace, and leaving others without them.
According to the divine appointment, salvation is bestowed in connexion with the
means of grace. God may sometimes make use of very unlikely means, and bestow
salvation on men who are under very great disadvantages; but he does not bestow
grace wholly without any means. But God exercises his sovereignty in bestowing
those means. All mankind are by nature in like circumstances towards God. Yet
God greatly distinguishes some from others by the means and advantages which he
bestows upon them. The savages, who live in the remote parts of this continent,
and are under the grossest heathenish darkness, as well as the inhabitants of
Africa, are naturally in exactly similar circumstances towards God with us in
this land. They are no more alienated or estranged from God in their natures
than we; and God has no more to charge them with. And yet what a vast difference
has God made between us and them! In this he has exercised his sovereignty. He
did this of old, when he chose but one people, to make them his covenant people,
and to give them the means of grace, and left all others, and gave them over to
heathenish darkness and the tyranny of the devil, to perish from generation to
generation for many hundreds of years. The earth in that time was peopled with
many great and mighty nations. There were the Egyptians, a people famed for
their wisdom. There were also the Assyrians and Chaldeans, who were great, and
wise, and powerful nations. There were the Persians, who by their strength and
policy subdued a great part of the world. There were the renowned nations of the
Greeks and Romans, who were famed over the whole world for their excellent civil
governments, for their wisdom and skill in the arts of peace and war, and who by
their military prowess in their turns subdued and reigned over the world. Those
were rejected. God did not choose them for his people, but left them for many
ages under gross heathenish darkness, to perish for lack of vision; and chose
one only people, the posterity of Jacob, to be his own people, and to give them
the means of grace. Psal. 147:19,20. "He showeth his word unto Jacob, his
statutes and his judgments unto Israel. He hath not dealt so with any nation;
and as for his judgments, they have not known them." This nation were a small,
inconsiderable people in comparison with many other people. Deut. 7:7. "The Lord
did not set his love upon you, nor choose you, because ye were more in number
than any people; for ye were the fewest of all people." So neither was it for
their righteousness; for they had no more of that than other people. Deut. 9:6.
"Understand therefore, that the Lord thy God giveth thee not this good land to
possess it for thy righteousness; for thou art a stiff-necked people." God gives
them to understand, that it was from no other cause but his free electing love,
that he chose them to be his people. That reason is given why God loved them; it
was because he loved them. Deut. 7:8. Which is as much as to say, it was
agreeable to his sovereign pleasure, to set his love upon you.
God also
showed his sovereignty in choosing that people, when other nations were
rejected, who came of the same progenitors. Thus the children of Isaac were
chosen, when the posterity of Ishmael and other sons of Abraham were rejected.
So the children of Jacob were chosen, when the posterity of Esau were rejected:
as the apostle observes in the seventh verse, "Neither because they are the seed
of Abraham, are they all children; but in Isaac shall thy seed be called:" and
again in verses 10, 11, 12, 13. "And not only this; but when Rebekah also had
conceived by one, even by our father Isaac; the children moreover being not yet
born, neither having done any good or evil, that the promise of God according to
election might stand, not of works, but of him that calleth; it was said unto
her, The elder shall serve the younger. As it is written, Jacob have I loved,
but Esau have I hated." The apostle has not respect merely to the election of
the persons of Isaac and Jacob before Ishmael and Esau; but of their posterity.
In the passage, already quoted from Malachi, God has respect to the nations,
which were the posterity of Esau and Jacob; Mal. 1:2,3. "I have loved you, saith
the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother?
saith the Lord: yet I loved Jacob; and I hated Esau, and laid his mountains and
his heritage waste for the dragons of the wilderness." God showed his
sovereignty, when Christ came, in rejecting the Jews, and calling the Gentiles.
God rejected that nation who were the children of Abraham according to the
flesh, and had been his peculiar people for so many ages, and who alone
possessed the one true God, and chose idolatrous heathen before them, and called
them to be his people. When the Messiah came, who was born of their nation, and
whom they so much expected, he rejected them. He came to his own, and his own
received him not. John 1:11. When the glorious dispensation of the gospel came,
God passed by the Jews, and called those who had been heathens, to enjoy the
privileges of it. They were broken off, that the Gentiles might be graffed on.
Rom. 11:17. She is now called beloved, that was not beloved. And more are the
children of the desolate, than the children of the married wife. Isa. 54:1. The
natural children of Abraham are rejected, and God raises up children to Abraham
of stones. That nation, which was so honoured of God, have now been for many
ages rejected, and remain dispersed all over the world, a remarkable monument of
divine vengeance. And now God greatly distinguishes some Gentile nations from
others, and all according to his sovereign pleasure.
2. God exercises his
sovereignty in the advantages he bestows upon particular persons. All need
salvation alike, and all are, naturally, alike undeserving of it; but he gives
some vastly greater advantages for salvation than others. To some he assigns
their place in pious and religious families, where they may be well instructed
and educated, and have religious parents to dedicate them to God, and put up
many prayers for them. God places some under a more powerful ministry than
others, and in places where there are more of the outpourings of the Spirit of
God. To some he gives much more of the strivings and the awakening influences of
the Spirit, than to others. It is according to his mere sovereign
pleasure.
3. God exercises his sovereignty in sometimes bestowing
salvation upon the low and mean, and denying it to the wise and great. Christ in
his sovereignty passes by the gates of princes and nobles, and enters some
cottage and dwells there, and has communion with its obscure inhabitants. God in
his sovereignty withheld salvation from the rich man, who fared sumptuously
every day, and bestowed it on poor Lazarus, who sat begging at his gate. God in
this way pours contempt on princes, and on all their glittering splendour. So
God sometimes passes by wise men, men of great understanding, learned and great
scholars, and bestows salvation on others of weak understanding, who only
comprehend some of the plainer parts of Scripture, and the fundamental
principles of the christian religion. Yea, there seem to be fewer great men
called, than others. And God in ordering it thus manifests his sovereignty. 1
Cor. 1:26,27,28. "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 to confound the wise; and God hath chosen
the weak things of the world to confound the things which are mighty; and base
things of the world, and things which are despised, hath God chosen, yea, and
things which are not, to bring to nought things that are."
4. In
bestowing salvation on some who have had few advantages. God sometimes will
bless weak means for producing astonishing effects, when more excellent means
are not succeeded. God sometimes will withhold salvation from those who are the
children of very pious parents, and bestow it on others, who have been brought
up in wicked families. Thus we read of a good Abijah in the family of Jeroboam,
and of a godly Hezekiah, the son of wicked Ahaz, and of a godly Josiah, the son
of a wicked Amon. But on the contrary, of a wicked Amnon and Absalom, the sons
of holy David, and that vile Manasseh, the son a good Hezekiah. Sometimes some,
who have had eminent means of grace, are rejected, and left to perish, and
others, under far less advantages, are saved. Thus the scribes and Pharisees,
who had so much light and knowledge of the Scriptures, were mostly rejected, and
the poor ignorant publicans saved. The greater part of those, among whom Christ
was much conversant, and who heard him preach, and saw him work miracles from
day to day, were left; and the woman of Samaria was taken, and many other
Samaritans at the same time, who only heard Christ preach, as he occasionally
passed through their city. So the woman of Canaan was taken, who was not of the
country of the Jews, and but once saw Jesus Christ. So the Jews, who had seen
and heard Christ, and saw his miracles, and with whom the apostles laboured so
much, were not saved. But the Gentiles, many of them, who, as it were, but
transiently heard the glad tidings of salvation, embraced them, and were
converted.
5. God exercises his sovereignty in calling some to salvation,
who have been very heinously wicked, and leaving others, who have been moral and
religious persons. The Pharisees were a very strict sect among the Jews. Their
religion was extraordinary. Luke 18:11. They were not as other men,
extortioners, unjust, or adulterers. There was their morality. They fasted twice
a week, and gave tithes of all that they possessed. There was their religion.
But yet they were mostly rejected, and the publicans, and harlots, and openly
vicious sort of people, entered into the kingdom of God before them. Matt.
21:31. The apostle describes his righteousness while a Pharisee. Philip. 3:6.
"Touching the righteousness which is of the law, blameless." The rich young man,
who came kneeling to Christ, saying, Good Master, what shall I do, that I may
have eternal life, was a moral person. When Christ bade him keep the
commandments, he said, and in his own view with sincerity, "All these have I
kept from my youth up." He had obviously been brought up in a good family, and
was a youth of such amiable manners and correct deportment, that it is said,
"Jesus beholding him, loved him." Still he was left; while the thief, that was
crucified with Christ, was chosen and called, even on the cross. God sometimes
shows his sovereignty by showing mercy to the chief of sinners, on those who
have been murderers, and profaners, and blasphemers. And even when they are old,
some are called at the eleventh hour. God sometimes shows the sovereignty of his
grace by showing mercy to some, who have spent most of their lives in the
service of Satan, and have little left to spend in the service of God.
6.
In saving some of those who seek salvation, and not others. Some who seek
salvation, as we know both from Scripture and observation, are soon converted;
while others seek a long time, and do not obtain at last. God helps some over
the mountains and difficulties which are in the way; he subdues Satan, and
delivers them from his temptations: but others are ruined by the temptations
with which they meet. Some are never thoroughly awakened; while to others God is
pleased to give thorough convictions. Some are left to backsliding hearts;
others God causes to hold out to the end. Some are brought off from a confidence
in their own righteousness; others never get over that obstruction in their way,
as long as they live. And some are converted and saved, who never had so great
strivings as some who, notwithstanding, perish.
IV. I come now to give
the reasons, why God does thus exercise his sovereignty in the eternal salvation
of the children of men.
1. It is agreeable to God's design in the
creation of the universe to exercise every attribute, and thus to manifest the
glory of each of them. God's design in the creation was to glorify himself, or
to make a discovery of the essential glory of his nature. It was fit that
infinite glory should shine forth; and it was God's original design to make a
manifestation of his glory, as it is. Not that it was his design to manifest all
his glory to the apprehension of creatures; for it is impossible that the minds
of creatures should comprehend it. But it was his design to make a true
manifestation of his glory, such as should represent every attribute. If God
glorified one attribute, and not another, such manifestation of his glory would
be defective; and the representation would not be complete. If all God's
attributes are not manifested, the glory of none of them is manifested as it is:
for the divine attributes reflect glory on one another. Thus if God's wisdom be
manifested, and not his holiness, the glory of his wisdom would not be
manifested as it is; for one part of the glory of the attribute of divine wisdom
is, that it is a holy wisdom. So if his holiness were manifested, and not his
wisdom, the glory of his holiness would not be manifested as it is; for one
thing which belongs to the glory of God's holiness is, that it is a wise
holiness. So it is with respect to the attributes of mercy and justice. The
glory of God's mercy does not appear as it is, unless it is manifested as a just
mercy, or as a mercy consistent with justice. And so with respect to God's
sovereignty, it reflects glory on all his other attributes. It is part of the
glory of God's mercy, that it is sovereign mercy. So all the attributes of God
reflect glory on one another. The glory of one attribute cannot be manifested,
as it is, without the manifestation of another. One attribute is defective
without another, and therefore the manifestation will be defective. Hence it was
the will of God to manifest all his attributes. The declarative glory of God in
Scripture is often called God's name, because it declares his nature. But if his
name does not signify his nature as it is, or does not declare any attribute, it
is not a true name. The sovereignty of God is one of his attributes, and a part
of his glory. The glory of God eminently appears in his absolute sovereignty
over all creatures, great and small. If the glory of a prince be his power and
dominion, then the glory of God is his absolute sovereignty. Herein appear God's
infinite greatness and highness above all creatures. Therefore it is the will of
God to manifest his sovereignty. And his sovereignty, like his other attributes,
is manifested in the exercises of it. He glorifies his power in the exercise of
power. He glorifies his mercy in the exercise of mercy. So he glorifies his
sovereignty in the exercise of sovereignty.
2. The more excellent the
creature is over whom God is sovereign, and the greater the matter in which he
so appears, the more glorious is his sovereignty. The sovereignty of God in his
being sovereign over men, is more glorious than in his being sovereign over the
inferior creatures. And his sovereignty over angels is yet more glorious that
his sovereignty over men. For the nobler the creature is, still the greater and
higher doth God appear in his sovereignty over it. It is a greater honour to a
man to have dominion over men, that over beasts; and a still greater honour to
have dominion over princes, nobles, and kings, than over ordinary men. So the
glory of God's sovereignty appears in that he is sovereign over the souls of
men, who are so noble and excellent creatures. God therefore will exercise his
sovereignty over them. And the further the dominion of any one extends over
another, the greater will be the honour. If a man has dominion over another only
in some instances, he is not therein so much exalted, as in having absolute
dominion over his life, and fortune, and all he has. So God's sovereignty over
men appears glorious, that it extends to every thing which concerns them. He may
dispose of them with respect to all that concerns them, according to his own
pleasure. His sovereignty appears glorious, that it reaches their most important
affairs, even the eternal state and condition of the souls of men. Herein it
appears that the sovereignty of God is without bounds or limits, in that it
reaches to an affair of such infinite importance. God, therefore, as it is his
design to manifest his own glory, will and does exercise his sovereignty towards
men, over their souls and bodies, even in this most important matter of their
eternal salvation. He has mercy on whom he will have mercy, and whom he will he
hardens.
APPLICATION.
1. Hence we learn how absolutely we are
dependent on God in this great matter of the eternal salvation of our souls. We
are dependent not only on his wisdom to contrive a way to accomplish it, and on
his power to bring it to pass, but we are dependent on his mere will and
pleasure in the affair. We depend on the sovereign will of God for every thing
belonging to it, from the foundation to the top-stone. It was of the sovereign
pleasure of God, that he contrived a way to save any of mankind, and gave us
Jesus Christ, his only-begotten Son, to be our Redeemer. Why did he look on us,
and send us a Saviour, and not the fallen angels? It was from the sovereign
pleasure of God. It was of his sovereign pleasure what means to appoint. His
giving us the Bible, and the ordinances of religion, is of his sovereign grace.
His giving those means to us rather than to others, his giving the awakening
influences of his Spirit, and his bestowing saving grace, are all of his
sovereign pleasure. When he says, "Let there be light in the soul of such an
one," it is a word of infinite power and sovereign grace.
2. Let us with
the greatest humility adore the awful and absolute sovereignty of God. As we
have just shown, it is an eminent attribute of the Divine Being, that he is
sovereign over such excellent beings as the souls of men, and that in every
respect, even in that of their eternal salvation. The infinite greatness of God,
and his exaltation above us, appears in nothing more, than in his sovereignty.
It is spoken of in Scripture as a great part of his glory. Deut. 32:39. "See now
that I, even I, am he, and there is no God with me. I kill, and I make alive; I
wound, and I heal; neither is there any that can deliver out of my hand." Psal.
115:3. "Our God is in the heavens; he hath done whatsoever he pleased." Daniel
4:34,35. "Whose dominion is an everlasting dominion, and his kingdom is from
generation to generation. And all the inhabitants of the earth are reputed as
nothing; and he doeth according to his will in the armies of heaven, and among
the inhabitants of the earth; and none can stay his hand, or say unto him, What
doest thou?" Our Lord Jesus Christ praised and glorified the Father for the
exercise of his sovereignty in the salvation of men. Matt. 11:25,26. "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." Let us therefore give God the glory of his
sovereignty, as adoring him, whose sovereign will orders all things, beholding
ourselves as nothing in comparison with him. Dominion and sovereignty require
humble reverence and honour in the subject. The absolute, universal, and
unlimited sovereignty of God requires, that we should adore him with all
possible humility and reverence. It is impossible that we should go to excess in
lowliness and reverence of that Being, who may dispose of us to all eternity, as
he pleases.
3. Those who are in a state of salvation are to attribute it
to sovereign grace alone, and to give all the praise to him, who maketh them to
differ from others. Godliness is no cause for glorying, except it be in God. 1
Cor. 1:29,30,31. "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." Such are not, by any means, in any degree
to attribute their godliness, their safe and happy state and condition, to any
natural difference between them and other men, or to any strength or
righteousness of their own. They have no reason to exalt themselves in the least
degree; but God is the being whom they should exalt. They should exalt God the
Father, who chose them in Christ, who set his love upon them, and gave them
salvation, before they were born, and even before the world was. If they
inquire, why God set his love on them, and chose them rather than others, if
they think they can see any cause out of God, they are greatly mistaken. They
should exalt God the Son, who bore their names on his heart, when he came into
the world, and hung on the cross, and in whom alone they have righteousness and
strength. They should exalt God the Holy Ghost, who of sovereign grace has
called them out of darkness into marvellous light; who has by his own immediate
and free operation, led them into an understanding of the evil and danger of
sin, and brought them off from their own righteousness, and opened their eyes to
discover the glory of God, and the wonderful riches of God in Jesus Christ, and
has sanctified them, and made them new creatures. When they hear of the
wickedness of others, or look upon vicious persons, they should think how wicked
they once were, and how much they provoked God, and how they deserved for ever
to be left by him to perish in sin, and that it is only sovereign grace which
has made the difference. 1 Cor. 6:10. Many sorts of sinners are there
enumerated; fornicators, idolaters, adulterers, effeminate, abusers of
themselves with mankind. And then in the eleventh verse, the apostle tells them,
"Such were some of you; but ye are washed, but ye are sanctified, but ye are
justified, in the name of the Lord Jesus, and by the Spirit of our God." The
people of God have the greater cause of thankfulness, more reason to love God,
who hath bestowed such great and unspeakable mercy upon them of his mere
sovereign pleasure.
4. Hence we learn what cause we have to admire the
grace of God, that he should condescend to become bound to us by covenant; that
he, who is naturally supreme in his dominion over us, who is our absolute
proprietor, and may do with us as he pleases, and is under no obligation to us;
that he should, as it were, relinquish his absolute freedom, and should cease to
be merely sovereign in his dispensations towards believers, when once they have
believed in Christ, and should, for their more abundant consolation, become
bound. So that they can challenge salvation of this Sovereign; they can demand
it through Christ, as a debt. And it would be prejudicial to the glory of God's
attributes, to deny it to them; it would be contrary to his justice and
faithfulness. What wonderful condescension is it in such a Being, thus to become
bound to us, worms of the dust, for our consolation! He bound himself by his
word, his promise. But he was not satisfied with that; but that we might have
stronger consolation still, he hath bound himself by his oath. Heb. 6:13, etc.
"For when God made promise to Abraham, because he could swear by no greater, he
sware by himself; saying, Surely blessing I will bless thee, and multiplying I
will multiply thee. And so, after he had patiently endured, he obtained the
promise. For men verily swear by the greater; and an oath for confirmation is to
them an end of all strife. Wherein God, willing more abundantly to show unto the
heirs of promise the immutability of his counsel, confirmed it by an oath; that
by two immutable things, in which it was impossible for God to lie, we might
have a strong consolation, who have fled for refuge to lay hold upon the hope
set before us. Which hope we have as an anchor of the soul, both sure and
stedfast, and which entereth into that within the veil; whither the forerunner
is for us entered, even Jesus, made an high priest for ever after the order of
Melchisedec."
Let us, therefore, labour to submit to the sovereignty of
God. God insists, that his sovereignty be acknowledged by us, and that even in
this great matter, a matter which so nearly and infinitely concerns us, as our
own eternal salvation. This is the stumbling-block on which thousands fall and
perish; and if we go on contending with God about his sovereignty, it will be
our eternal ruin. It is absolutely necessary that we should submit to God, as
our absolute sovereign, and the sovereign over our souls; as one who may have
mercy on whom he will have mercy, and harden whom he will.
5. And lastly.
We may make use of this doctrine to guard those who seek salvation from two
opposite extremes - presumption and discouragement. Do not presume upon the
mercy of God, and so encourage yourself in sin. Many hear that God's mercy is
infinite, and therefore think, that if they delay seeking salvation for the
present, and seek it hereafter, that God will bestow his grace upon them. But
consider, that though God's grace is sufficient, yet he is sovereign, and will
use his own pleasure whether he will save you or not. If you put off salvation
till hereafter, salvation will not be in your power. It will be as a sovereign
God pleases, whether you shall obtain it or not. Seeing, therefore, that in this
affair you are so absolutely dependent on God, it is best to follow his
direction in seeking it, which is to hear his voice to-day: "To-day if ye will
hear his voice, harden not your heart." Beware also of discouragement. Take heed
of despairing thoughts, because you are a great sinner, because you have
persevered so long in sin, have backslidden, and resisted the Holy Ghost.
Remember that, let your case be what it may, and you ever so great a sinner, if
you have not committed the sin against the Holy Ghost, God can bestow mercy upon
you without the least prejudice to the honour of his holiness, which you have
offended, or to the honour of his majesty, which you have insulted, or of his
justice, which you have made your enemy, or of his truth, or of any of his
attributes. Let you be what sinner you may, God can, if he pleases, greatly
glorify himself in your salvation.
.
.
.
Back to Top
The
Manner in Which the Salvation of the Soul is to be Sought
GENESIS 6:22
Thus did Noah; according to all that God
commanded him, so did he
CONCERNING these words, I would observe three
things:
1. What it was that God commanded Noah, to which these words
refer. It was the building of an ark according to the particular direction of
God, against the time when the flood of waters should come; and the laying up of
food for himself, his family, and the other animals, which were to be preserved
in the ark. We have the particular commands which God gave him respecting this
affair, from the 14th verse, "Make thee an ark of gopher wood," &c
2.
We may observe the special design of the work which God had enjoined upon Noah:
it was to save himself and his family, when the rest of the world should be
drowned. See ver. 17, 18. We may observe Noah's obedience. He obeyed God: thus
did Noah. And his obedience was thorough and universal: according to all that
God commanded him, so did he. He not only began, but he went through his work,
which God had commanded him to undertake for his salvation from the flood. To
this obedience the apostle refers in Heb. 11:7, "By faith Noah, being warned of
God of things not seen as yet, moved with fear, prepared an ark to the saving of
his house.
DOCTRINE.
We should be willing to engage in and go
through great undertakings, in order to our own salvation.
The building
of the ark, which was enjoined upon Noah, that he and his family might be saved,
was a great undertaking: the ark was a building of vast size; the length of it
being three hundred cubits, the breadth of it fifty cubits, and the height of it
thirty cubits. A cubit, till of late, was by learned men reckoned to be equal to
a foot and a half of our measure. But lately some learned men of our nation have
travelled into Egypt, and other ancient countries, and have measured some
ancient buildings there, which are of several thousand years standing, and of
which ancient histories give us the dimensions in cubits; particularly the
pyramids of Egypt, which are standing entire at this day. By measuring these,
and by comparing the measure in feet with the ancient accounts of their measure
in cubits, a cubit is found to be almost two and twenty inches. Therefore
learned men more lately reckon a cubit much larger than they did formerly. So
that the ark, reckoned so much larger every way, will appear to be almost of
double the bulk which was formerly ascribed to it According to this computation
of the cubit, it was more than five hundred and fifty feet long, about ninety
feet broad, and about fifty feet in height.
To build such a structure,
with all those apartments and divisions in it which were necessary, and in such
a manner as to be fit to float upon the water for so long a time, was then a
great undertaking. It took Noah, with all the workmen he employed, a hundred and
twenty years, or thereabouts, to build it For so long it was, that the Spirit of
God strove, and the long-suffering God waited on the old world, as you may see
in Gen. 4:3: "My Spirit shall I not always strive with man; yet his days shall
be a hundred and twenty years." All this while the ark was a preparing, as
appears by 1 Pet. 3:20: "When once the long-suffering of God waited in the days
of Noah, while the ark was a preparing." It was a long time that Noah constantly
employed himself in this business. Men would esteem that undertaking very great,
which should keep them constantly employed even for one half of that time. Noah
must have had a great and constant care upon his mind for these one hundred and
twenty years, in superintending this work, and in seeing that all was done
exactly according to the directions which God had given him.
Not only was
Noah himself continually employed, but it required a great number of workmen to
be constantly employed, during all that time, in procuring, and collecting, and
fitting the materials, and in putting them together in due form. How great a
thing was it for Noah to undertake such a work! For beside the continual care
and labor, it was a work of vast expense. It is not probable that any of that
wicked generation would put to a finger to help forward such a work, which
doubtless they believed was merely the fruit of Noah's folly, without full
wages. Noah must needs have been very rich, to be able to bear the expense of
such a work, and to pay so many workmen for so long a time. It would have been a
very great expense for a prince; and doubtless Noah was very rich, as Abraham
and Job were afterwards. But it is probable that Noah spent all his worldly
substance in this work, thus manifesting his faith in the word of God, by
selling all he had, as believing there would surely come a flood, which would
destroy all; so that if he should keep what he had, it would be of no service to
him. Herein he has set us an example, showing us how we ought to sell all for
our salvation.
Noah's undertaking was of great difficulty, as it exposed
him to the continual reproaches of all his neighbors, for that whole one hundred
and twenty years. None of them believed what he told them of a flood which was
about to drown the world. For a man to undertake such a vast piece of work,
under notion that it should be the means of saving him when the world should be
destroyed, it made him the continual laughing-stock of the world. When he was
about to hire workmen, doubtless all laughed at him, and we may suppose, that
though the workmen consented to work for wages, yet they laughed at the folly of
him who employed them. When the ark was begun, we may suppose that every one
that passed by and saw such a huge bulk stand there, laughed at, it, calling it
Noah's folly.
In these days, men are with difficulty brought to do or
submit to that which makes them the objects of the reproach of all their
neighbors. Indeed if while some reproach them, others stand by them and honor
them, this will support them. But it is very difficult for a man to go on in a
way wherein he makes himself the laughing stock of the whole world, and wherein
he can find none who do not despise him. Where is the man that can stand the
shock of such a trial for twenty years?
But in such an undertaking as this,
Noah at the divine direction, engaged and went through it, that himself and his
family might be saved from the common destruction which was shortly about to
come on the world. He began, and also made an end: "According to all that God
commanded him, so did he." Length of time did not weary him: he did not grow
weary of his vast expense. He stood the shock of the derision of all his
neighbors; and of all the world year after year: he did not grow weary of being
their laughing-stock, so as to give over his enterprise; but persevered in it
till the ark was finished. After this, he was at the trouble and charge of
procuring stores for the maintenance of his family, and of all the various kinds
of creatures, for so long a time. Such an undertaking he engaged in and went
through in order to a temporal salvation. How great an undertaking then should
men be willing to engage in and go through in order to their eternal salvation!
A salvation from an eternal deluge; from being overwhelmed with the billows of
God's wrath of which Noah's flood was but a shadow.
I shall particularly
handle this doctrine under the three following propositions.
I. There is
a work or business which must be undertaken and accomplished by men, if they
would be saved.
II. This business is a great undertaking. III. Men should be
willing to enter upon and go through this undertaking though it be great, seeing
it is for their own salvation. Proposition. There is a work or business which
men must enter upon and accomplish, in order to their salvation.-Men have no
reason to expect to be saved in idleness, or to go to heaven in a way of doing
nothing. No; in order to it, there is a great work, which must be not only
begun, but finished-I shall speak upon this proposition, in answer to two
inquiries.
I. What is this work or business which must be undertaken and
accomplished in order to the salvation of men?
Answer. It is the work of
seeking salvation in a way of constant observance of all the duty to which God
directs its in his word. If we would be saved, we must seek salvation. For
although men do not obtain heaven of themselves; they do not go thither
accidentally, or without any intention or endeavors of their own. God, in his
word, hath directed men to seek their salvation as they would hope to obtain it.
There is a race that is set before them, which they must run, and in that race
come off victors, in order to their winning the prize.
The Scriptures
have told us what particular duties must be performed by us in order to our
salvation. It is not sufficient that men seek their salvation on in the
observance of some of those duties; but they must be observed universally. The
work we have to do is not an obedience only to some, but to all the commands of
God; a compliance with every institution of worship; a diligent use of all the
appointed means of grace; a doing of all duty towards God and towards man.-It is
not sufficient that men have some respect to all the commands of God, and that
they may be said to seek their salvation in some sort of observance of all the
commands; but they must be devoted to it.
They must not make this a
business by the by, or a thing in which they are negligent and careless, or
which they do with a slack hand; but it must be their great business, being
attended to as their great concern. They must not only seek, but strive; they
must do what their hand findeth to do with their might, as men thoroughly
engaged in their minds, and influenced and set forward by great desire and
strong resolution. They must act as those that see so much of the importance of
religion above all other things, that every thing else must be as an occasional
affair, and nothing must stand in competition with its duties. This must be the
one thing they do; Phil. 3:13, "This one thing I do."-It must be the business to
which they make all other affairs give place, and to which they are ready to
make other things a sacrifice. They must be ready to part with pleasures and
honor, estate and life, and to sell all, that they may successfully accomplish
this business.
It is required of every man, that he not only do something
in this business, but that he should devote himself to it; which implies that he
should give up himself to it, all his affairs, and all his temporal enjoyments.
This is the import of taking up the cross, of taking Christ's yoke upon us, and
of denying ourselves to follow Christ. The rich young man, who came kneeling to
Christ to know what he should do to he saved, Mark 10:17, in some sense sought
salvation but did not obtain it. In some sense he kept all the commands from his
youth up; but was not cordially devoted to this business. He had not made a
sacrifice to it of all his enjoyments, as appeared when Christ came to try him;
he would not part with his estate for him.
It is not only necessary that
men should seem to he very much engaged, and appear as if they were devoted to
their duty for a little while; but there must be a constant devotedness, in a
persevering way, as Noah was to the business of the building the ark, going on
with that great, difficult, and expensive affair, till it was finished, and till
the flood came. Men must not only be diligent in the use of the means of grace,
and be anxiously engaged to escape eternal ruin, till they obtain hope and
comfort; but afterwards they must persevere in the duties of religion, till the
flood come, the flood of death. Not only must the faculties, strength, and
possessions of men be devoted to this work, but also their time and their lives;
they must give up their whole lives to it, even to the very day when God causes
the storms and floods to come. This is the work or business which men have to do
in order to their salvation.
Inquiry 2. Why is it needful that men should
undertake to go through such a work in order to their salvation?
Answer
1. Not to merit salvation, or to recommend them to the saving mercy of God. Men
are not saved on the account of any work of theirs, and yet they are not saved
without works. If we merely consider what it is for which, or on the account of
which, men are saved, no work at all in men is necessary to their salvation. In
this respect they are saved wholly without any work of theirs: Tit. iii. 5, "Not
by works of righteousness which we have done, but according to his mercy he
saved us, by the washing of regeneration, and renewing of the Holy Ghost." We
must indeed be saved on the account of works; but not our own. It is on account
of the works which Christ hath done for us. Works are the fixed price of eternal
life; it is fixed by an eternal, unalterable rule of righteousness. But since
the fall there is no hope of our doing these works, without salvation offered
freely without money and without price. But,
2. Though it be not needful
that we do any thing to merit salvation, which Christ hath fully merited for all
who believe in him; yet God, for wise and holy ends, hath appointed, that we
should come to final salvation in no other way, but that of good works done by
us. God did not save Noah on account of the labor and expense he was at in
building the ark. Noah's salvation from the flood was an instance of the free
and distinguishing mercy of God. Nor did God stand in need of Noah's care, or
cost, or labor, to build an ark. The same power which created the world, and
which brought the flood of waters upon the earth, could have made the ark in an
instant, without any care or cost to Noah, or any of the labor of those workmen
who were employed for so long a time. Yet God was pleased to appoint, that Noah
should be saved in this way. So God hath appointed that man should not be saved
without his undertaking and doing this work of which I have been speaking; and
therefore we are commanded "to work out our own salvation with fear and
trembling," Philip. 2:12.
There are many wise ends to be answered by the
establishment of such a work as prerequisite to salvation. The glory of God
requires it. For although God stand in no need of any thing that men do to
recommend them to his saving mercy, yet it would reflect much on the glory of
God's wisdom and holiness, to bestow salvation on men in such a way as tends to
encourage them in sloth and wickedness; or in any other way than that which
tends to promote diligence and holiness. Man was made capable of action, with
many powers of both body and mind fitting him for it. He was made for business
and not idleness and the main business for which he was made, was that of
religion. Therefore it becomes the wisdom of God to bestow salvation and
happiness on man in such a way as tends most to promote his end in this respect,
and, to stir him up to a diligent use of his faculties and talents.
It
becomes the wisdom of God so to order it, that things of great value and
importance should not be obtained without great labor and diligence. Much human
learning and great moral accomplishments are not to be obtained without care and
labor. It is wisely so ordered, in order to maintain in man a due sense of the
value of those things which are excellent. If great things were in common easily
obtained, it would have a tendency to cause men to slight and undervalue them.
Men commonly despise those things which are cheap, and which are obtained
without difficulty.
Although the work of obedience performed by men, be
not necessary in order to merit salvation; yet it is necessary in order to their
being prepared for it. Men cannot be prepared for salvation without seeking it
in such a way as hath been described. This is necessary in order that they have
a proper sense of their own necessities, and unworthiness; and in order that
they be prepared and disposed to prize salvation when bestowed, and be properly
thankful to God for it. The requisition of so great a work in order to our
salvation is no way inconsistent with the freedom of the offer of salvation; as
after all it is both offered and bestowed without any respect to our work, as
the price or meritorious cause of our salvation, as I have already explained.
Besides, salvation bestowed in this way is better for us, more for our advantage
and happiness both in this and the future world, than if it were given without
this requisition.
II. Proposition. This work or business, which must be
done in order to the salvation of men, is a great undertaking. It often appears
so to men upon whom it is urged. Utterly to break off from all their sins, and
to give up themselves forever to the business of religion, without making a
reserve of any one lust, submitting to and complying with every command of God,
in all cases, and persevering therein, appears to many so great a thing, that
they are in vain urged to undertake it. In so doing it seems to them, that they
should give up themselves to a perpetual bondage. The greater part of men
therefore choose to put it off, and keep it at as great a distance as they can.
They cannot bear to think of entering immediately on such a hard service, and
rather than do it, they will run the risk of eternal damnation, by putting it
off to an uncertain future opportunity.
Although the business of religion
is far from really being as it appears to such men, or the devil will be sure,
if he can, to represent it in false colors to sinners, and make it appear as
black and as terrible as he can; yet it is indeed a great business, a great
undertaking, and it is fit that all who are urged to it should count the cost
beforehand, and be sensible of the difficulty attending it. For though the devil
discourages many from this undertaking, by representing it to be more difficult
than it really is; yet with others he takes a contrary course and flatters them
it is a very easy thing, a trivial business, which may be done at any time when
they please, and so emboldens them to defer it from that consideration. But let
none conceive any other notion of that business of religion, which is absolutely
necessary to their salvation, than that it is a great undertaking. It is so on
the following accounts.
1. It is a business of great labor and care.
There are many commands to be obeyed, many duties to be done, duties to God,
duties to our neighbor, and duties, to ourselves. There is much opposition in
the way of these duties from without. There is a subtle and powerful adversary
laying all manner of blocks in the way. There are innumerable temptations of
Satan to be resisted and repelled. There is great opposition from the world,
innumerable snares laid, on every side, many rocks and mountains to be passed
over, many streams to be passed through, and many flatteries and enticements
from a vain world to be resisted. There is a great opposition from within; a
dull and sluggish heart, which is exceedingly averse from that activity in
religion which is necessary; a carnal heart, which is averse from religion and
spiritual exercises, and continually drawing the contrary way; and a proud and a
deceitful heart, in which corruption will be exerting itself in all manner of
ways. So that nothing can be done to any effect without a most strict and
careful watch, great labor and strife.
2. It is a constant in
business.-In that business which requires great labor, men love now and then to
have a space of relaxation, that they may rest from their extraordinary labor.
But this is a business which must be followed every day. Luke ix. 23, " If any
man will come after me, let him deny himself, and take up his cross daily and
follow me." We must never give ourselves any relaxation from this business; it
must be continually prosecuted day after day. If sometimes we make a great stir
and bustle concerning religion, but then lay all aside to take our ease, and do
so from time to time, it will be of no good effect; we had even as good do
nothing at all. The business of religion so followed is never like to come to
any good issue, nor is the work ever like to be accomplished to any good
purpose.
3. It is a great undertaking, as it is an undertaking of great
expense.-We must, therein sell all: we must follow this business at the expense
of all our unlawful pleasures and delights, at the expense of our carnal ease,
often at the expense of our substance, of our credit among men, the good will of
our neighbors, at the expense of all our earthly friends, and even at the
expense of life itself. Herein it is like Noah's undertaking to build the ark,
which, as hath been shown was a costly undertaking: it was expensive to his
reputation among men, exposing him to be the continual laughing-stock of all his
neighbors and of the whole world: and it was expensive to his estate, and
probably cost him all that he had.
4. Sometimes the fear, trouble, and
exercise of mind, which are undergone respecting this business, and the
salvation of the soul, are great and long continued, before any comfort is
obtained. Sometimes persons in this situation labor long in the dark, and
sometimes, as it were, in the very fire, they having great distress of
conscience, great fears, and many perplexing temptations, before they obtain
light and comfort to make their care and labor more easy to them. They sometimes
earnestly, and for a long time, seek comfort, but find it not, because they seek
it not in a right manner, nor in the right objects. God therefore hides his
face. They cry, but God doth not answer their prayers. They strive, but all
seems in vain. They seem to themselves not at all to get forward, or nearer to a
deliverance from sin: but to go backward, rather than forward. They see no
glimmerings of light: things rather appear darker and darker. Insomuch that they
are often ready to be discouraged, and to sink under the weight of their present
distress, and under the prospect of future misery. In this situation, and under
these views, some are almost driven to despair. Many, after they have obtained
some saving comfort, are again involved in darkness and trouble. It is with them
as it was with the Christian Hebrews, Heb. 10:32, "After ye were illuminated ye
endured a great fight of afflictions. Some through a melancholy habit and
distemper of body, together with Satan's temptations, spend a great part of
their lives in distress and darkness, even after they have had some saving
comfort.
5. It is a business which, by reason of the many difficulties,
snares, and dangers that attend it, requires much instruction, consideration,
and counsel. There is no business wherein men stand in need of counsel more than
in this. It is a difficult undertaking, a hard matter to proceed aright in it.
There are ten thousand wrong ways, which men may take; there are many labyrinths
wherein many poor souls are entangled and never find the way out ; there are
many rocks on which thousands of souls have suffered shipwreck, for want of,
having steered aright.
Men of themselves know not how to proceed in this
business, any more than the children of Israel in the wilderness knew where to
go without the guidance, of the pillar of cloud and fire. There is great need
that they search the Scriptures, and give diligent heed to the instructions and
directions contained in them, as to a light shining in a dark place and that
they ask counsel of those skilled in these matters. And there is no business in
which men have so much need of seeking to God by prayer, for his counsel, and
that he would lead them in the right way, and show them the strait gate. " For
strait is the gate and narrow is the way which leadeth unto life, and few there
be that find it;" yea, there are none that find it without direction from
heaven. The building of the ark was a work of great difficulty on this account,
that Noah's wisdom was not sufficient to direct him how to make such a building
as should be a sufficient security against such a flood, and which should be a
convenient dwelling-place for himself, his family, and all the various kinds of
beasts and birds, and creeping things. Nor could he ever have known how to
construct this building, had not God directed him.
6. This business never
ends till life ends. They that undertake this laborious, careful, expensive,
self-denying business, must not expect to rest from their labors, till death
shall have put an end to them. The long continuance of the work which Noah
undertook was what especially made it a great undertaking. This also was what
made the travel of the children of Israel through the wilderness appear so great
to them, that it was continued for so long a time. Their spirits failed, they
were discouraged, and had not a heart to go through with so great an
undertaking. But such is this business that it runs parallel with life, whether
it be longer or shorter. Although we should live to a great age, our race and
warfare will not be finished till death shall come. We must not expect that an
end will be put to our labor, and care, and strife, by any hope of a good estate
which we may obtain. Past attainments and past success will not excuse us from
what remains for the future, nor will they make future constant labor and care
unnecessary to our salvation.
III. Men should be willing to engage in and
go through this business, however great and difficult it may seem to them,
seeing it is for their own salvation. Because,
1. A deluge of wrath will
surely come. The inhabitants of the old world would not believe that there would
come such a flood of waters upon the earth as that of which Noah told them,
though he told them often; neither would they take any care to avoid the
destruction. Yet such a deluge did come; nothing of all those things of which
Noah had forewarned them, failed. So there will surely come a more dreadful
deluge of divine wrath on this wicked world. We are often forewarned of it in
the Scriptures, and the world, as then, doth not believe any such thing. Yet the
threatening will as certainly be accomplished, as the threatening denounced
against the old world. A day of wrath is coming; it will come at its appointed
season; it will not tarry, it
shall not be delayed one moment beyond its
appointed time.
2. All such as do not seasonably undertake and go through
the great work mentioned will surely be swallowed up in this deluge. When the
floods of wrath shall come, they will universally overwhelm the wicked world:
all such as shall not have taken care to prepare an ark, will surely be
swallowed up in it; they will find no other way of escape. In vain shall
salvation be expected from the hills, and from the multitude of mountains; for
the flood shall be above the tops of all the mountains. Or if they shall hide
themselves in the caves and dens of the mountains, there the waters of the flood
will find them out, and there shall they miserably perish. As those of the old
world who were not in the ark perished, Gen. 7:21, 23, so all who shall not have
secured to themselves a place in the spiritual ark of the gospel, shall perish
much more miserably than the old world. Doubtless the inhabitants of the old
world had many contrivances to save themselves. Some, we may suppose, ascended
to the tops of their houses, being driven out of one story to another, till at
last they perished. Others climbed to the tops of high towers; who yet were
washed thence by the boisterous waves of the rising flood. Some climbed to the
tops of trees; others to the tops of mountains, and especially of the highest
mountains. But all was in vain; the flood sooner or later swallowed them all up;
only Noah and his family, who had taken care to prepare an ark, remained alive.
So it will doubtless be at the end of the world, when Christ shall dome to judge
the world in righteousness. Some, when they shall look up and see him coming in
the clouds of heaven, shall hide themselves in closets, and secret places in
their houses. Others flying to the caves and dens of the earth, shall attempt to
hide themselves there. Others shall call upon the rocks and mountains to fall on
them, and cover them from the face of him that sitteth on the throne, and from
the wrath of the Lamb.-So it will be after the sentence is pronounced, and
wicked men see that terrible fire coming, which is to burn this world forever,
and which will be a deluge of fire, and will burn the earth even to the bottoms
of the mountains, and to its very centre. Deut. 32:22, "For a fire is kindled in
mine anger, and shall burn to the lowest hell, and shall consume the earth with
her increase, and set on fire the foundations of the mountains." I say, when the
wicked shall, after the sentence, see this great fire beginning to kindle, and
to take hold of this earth; there will be many contrivances devised by them to
escape, some flying to caves and holes in the earth, some hiding themselves in
one place, and some in another. But let them hide themselves where they will, or
let them do what they will, it will be utterly in vain. Every cave shall burn as
an oven, the rocks and mountains shall melt with fervent heat, and if they could
creep down to the very centre of the earth, still the heat would follow them,
and rage with as much vehemence there, as on the very surface.
So when
wicked men, who neglect their great work in their lifetime, who are not willing
to go through the difficulty and labor of this work, draw near to death, they
sometimes do many things to escape death, and put forth many endeavors to
lengthen out their lives at least a little longer. For this end, they send for
physicians, and perhaps many are consulted, and their prescriptions are
punctually observed. They also use many endeavors to save their souls from hell.
They cry to God;. they confess their past sins; they promise future reformation;
and, Oh what would they not give for some small addition to their lives, or some
hope of future happiness! But all proves in vain: God hath numbered their days
and finished them; and as they have sinned away the day of grace, they must even
bear the consequence, and forever lie down in sorrow.
3. The destruction,
when it shall come, will be infinitely terrible. The destruction of the old
world by the flood was terrible; but that eternal destruction which is coming on
the wicked is infinitely more so. That flood of waters was but an image of this
awful flood of divine vengeance. When the waters poured down, more like spouts
or cataracts, or the fall of a great river, than like rain; what an awful
appearance was there of the wrath of God! This however but an image of that
terrible outpouring of the wrath of God which shall be forever, yea forever and
ever, on wicked men. And when the fountains of the great deep were broken up,
and the waters burst forth out of the ground though they had issued out of the
womb (Job38:8), this was an image of the mighty breakings forth of God's wrath,
which shall be, when the flood gates of wrath shall be drawn up. How may we
suppose that the wicked of the old world repented that they had not hearkened to
the warnings which Noah had given them, when they saw these dreadful things, and
saw that they must perish! How much more will you repent your refusing to
hearken to the gracious warnings of the gospel, when you shall see the fire of
God's wrath against you, pouring down from heaven, and bursting on all sides out
of bowels of the earth!
4. Though the work which is necessary in order to
man's salvation be a great work, yet it is not impossible. What was required of
Noah, doubtless appeared a very great and difficult undertaking. Yet he
undertook it with resolution, and he was carried through it. So if we undertake
this work with the same good will and resolution, we shall undoubtedly be
successful. However difficult it be, yet multitudes have gone through it, and
have obtained salvation by the means. It is not a work beyond the faculties of
our nature, nor beyond the opportunities which God giveth us. If men will but
take warning, and hearken to counsel, if they will but be sincere and in good
earnest, be seasonable in their work, take their opportunities, use their
advantages be steadfast, and not wavering; they shall not
fail.
APPLICATION.
The use I would make of this doctrine, is to
exhort all to undertake and go through this great work, which they have to do in
order to their salvation, and this let the work seem ever so great and
difficult. If your nature be averse to it, and there seems to be very frightful
things in the way, so that your heart is ready to fail at the prospect; yet
seriously consider what has been said, and act a wise part. Seeing it is for
yourselves, for your own salvation; seeing it is for so great a salvation, for
your deliverance from eternal destruction; and seeing it is of such absolute
necessity in order to your salvation, that the deluge of divine wrath will come,
and there will be no escaping it without preparing an ark; is it not best for
you to undertake the work, engage in it with your might, and go through it,
though this cannot be done without great labor, care, and difficulty, and
expense?
I would by no means flatter you concerning this work, or go about to
make you believe, that you shall find an easy light business of it: no, I would
not have you expect any such thing. I would have you sit down and count the
cost; and if you cannot find it in your hearts to engage in a great, hard,
laborious, and expensive undertaking, and to persevere in it to the end of life,
pretend not to be religious. Indulge yourselves in your ease; follow your
pleasures; eat, drink, and be merry; even conclude to go to hell in that way,
and never make any more pretenses of seeking your salvation. Here consider
several things in particular.
1. How often you have been warned of the
approaching flood of God's wrath. How frequently you have been told of hell,
heard the threatenings of the word of God set before you, and been warned to
flee from the wrath to come. It is with you as it was with the inhabitants of
the old world. Noah warned them abundantly of the approaching flood, and
counseled them to take care for their safety, 1 Pet. 3:19, 20. Noah warned them
in words; and he preached to them. He warned them also in his actions. His
building the ark, which took him so long a time, and in which he employed so
many hands, was a standing warning to them. All the blows of the hammer and axe,
during the progress of that building, were so many calls and warnings to the old
world, to take care for their preservation from the approaching destruction.
Every knock of the workmen was a knock of Jesus Christ at the door of their
hearts: but they would not hearken. All these warnings, though repeated every
day, and continued for so long a time, availed nothing.
Now, is it not
much so with you, as it was with them? How often have you been warned! How have
you heard the warning knocks of the gospel, Sabbath after Sabbath, for these
many years! Yet how have some of you no more regarded them than the inhabitants
of the old world regarded the noise of the workmen's tools in Noah's
ark!
Objection. But here possibly it may be objected by some, that though
it be true they have often been told of hell, yet they never saw any thing of
it, and therefore they cannot realize it that there is any such place. They have
often heard of hell, and are told that wicked men, when they die, go to a most
dreadful place of torment; that hereafter there will be a day of judgment, and
that the world will be consumed by fire. But how do they know that it is really
so? How do they know what becomes of those wicked men that die? None of them
come back to tell them. They have nothing to depend on but the word which they
hear. And how do they know that all is not a cunningly-devised
fable?
Answer. The sinners of the old world had the very same objection
against what Noah told them of a flood about to drown the world. Yet the bare
word of God proved to be sufficient evidence that such a thing was coming. What
was the reason that none of the many millions then upon earth believed what Noah
said, but this, that it was a strange thing, that no such thing had ever before
been known? And what a strange story must that of Noah have appeared to them,
wherein he told them of a deluge of waters above the tops of the mountains!
Therefore it. is said, Heb. 11:7, that "Noah was warned of God of things not
seen as yet." It is probable, none could conceive how it could be that the whole
world should be drowned in a flood of waters; and all were ready to ask, where
there was water enough for it; and by what means it should be brought upon the
earth. Noah did not tell them how it should be brought to pass; he only told
them that God had said that it should be: and that proved to be enough. The
event showed their folly in not depending on the mere word of God, who was able,
who knew how to bring it to pass, and who could not lie.
In like manner
the word of God will prove true, in threatening a flood of eternal wrath to
overwhelm all the wicked. You will believe it when the event shall prove it,
when it shall be too late to profit by the belief. The word of God will never
fail; nothing is so sure as that: heaven and earth shall pass away, but the word
of God shall not pass away. It is firmer than mountains of brass. At the end,
the vision will speak and not lie. The decree shall bring forth, and all wicked
men shall know that God is the Lord, that he is a God of truth, and that they
are fools who will not depend on his word. The wicked of the old world counted
Noah a fool for depending so much on the word of God, as to put himself to all
the fatigue and expense of building the ark; but the event showed that they
themselves were the fools, and that he was wise.
2. Consider that the
Spirit of God will not always strive with you; nor will his long suffering
always wait upon you. So God said concerning the inhabitants of the old world,
Gen. 4:3 "My Spirit shall not always strive with man, for that he also is flesh;
yet his days shall be a hundred and twenty years." All this while God was
striving with them. It was a day of grace with them, and God's long-suffering
all this while waited upon them: 1 Peter 3:20, "Which sometime were disobedient,
when once the long-suffering of God waited in the days of Noah, while the ark
was a preparing." All this while they had an opportunity to escape, if they
would but hearken and believe God. Even after the ark was finished, which seems
to have been but little before the flood came, still there was an opportunity;
the door of the ark stood open for some time. There was some time during which
Noah was employed in laying up stores in the ark. Even then it was not too late;
the door of the ark yet stood open.-About a week before the flood came, Noah was
commanded to begin to gather in the beasts and birds. During this last week
still the door of the ark stood open. But on the very day that the flood began
to come, while the rain was yet withheld, Noah and his wife, his three sons, and
their wives, went into the ark; and we are told, Gen. 7:16, that "God shut him
in. Then the day of God's patience was past; the door of the ark was shut; God
himself, who shuts and no man opens, shut the door. Then all hope of their
escaping the flood was past; it was too late to repent that they had not
hearkened to Noah's warnings, and had not entered into the ark while the door
stood open.
After Noah and his family had entered into the ark, and God
had shut them in, after the windows of heaven were opened, and they saw how the
waters were poured down out of heaven, we may suppose that many of those who
were near came running to the door of the ark, knocking, and crying most
piteously for entrance. But it was too late; God himself had shut the door, and
Noah had no license, and probably no power, to open it. We may suppose, they
stood knocking and calling, Open to us, open to us; O let us in; we beg that we
may be let in. And probably some of them pleaded old acquaintance with Noah;
that they had always been his neighbors, and had even helped him to build the
ark. But all was in vain. There they stood till the waters of the flood came,
and without mercy swept them away from the door of the ark.
So it will be
with you, if you continue to refuse to hearken to the warnings which are given
you. Now God is striving with you; now he is warning you of the approaching
flood, and calling upon you Sabbath after Sabbath. Now the door of the ark
stands open. But God's Spirit will not always strive with you; his
long-suffering will not always wait upon you. There is an appointed day of God's
patience, which is as certainly limited as it was to the old world. God hath set
your bounds, which you cannot pass. Though now warnings are continued in plenty,
yet there will be last knocks and last calls, the last that ever you shall hear.
When the appointed time shall be elapsed, God will shut the door, and you shall
never see it open again; for God shutteth, and no man openeth.-If you improve
not your opportunity before that time, you will cry in vain, "Lord, Lord, open
to us," Matt. 25:11, and Luke 23:25, &c. While you shall stand at the door
with your piteous cries, the flood of God's wrath will come upon you, overwhelm
you, and you shall not escape. The tempest shall carry you away without mercy,
and you shall be forever swallowed up and lost.
3. Consider how mighty
the billows of divine wrath will be when they shall come. The waters of Noah's
flood were very great. The deluge was vast; it was very deep; the billows
reached fifteen cubits above the highest mountains; and it was an ocean which
had no shore; signifying the greatness of that wrath which is coming on wicked
men in another world, which will be like a mighty flood of waters overwhelming
them, and rising vastly high over their heads, with billows reaching to the very
heavens. Those billows will be higher and heavier than mountains on their poor
souls. The wrath of God will be an ocean without shores, as Noah's flood was: it
will be misery that will have no end. The misery of the damned in hell can be
better represented by nothing, than by a deluge of misery, a mighty deluge of
wrath, which will be ten thousand times worse than a deluge of waters; for it
will be a deluge of liquid fire, as in the Scriptures it is called a lake of
fire and brimstone.-At the end of the world all the wicked shall be swallowed up
in a vast deluge of fire, which shall be as great and as mighty as Noah's deluge
of water. See 2 Pet. 3:5, 6, 7. After that the wicked will have mighty billows
of fire and brimstone eternally rolling over their poor souls, and their
miserable tormented bodies. Those billows may be called vast liquid mountains of
fire and brimstone. And when one billow shall have gone over their heads,
another shall follow, without intermission, giving them no rest day nor night to
all eternity.
4. This flood of wrath will probably come upon you
suddenly, when you all think little of it, and it shall seem far from you. So
the flood came upon the old world. See Matt. 24:36, &c. Probably many of
them were surprised in the night by the waters bursting suddenly in at their
doors, or under the foundations of their houses, coming in upon them in their
beds. For when the fountains of the great deep were broken up, the waters, as
observed before, burst forth in mighty torrents. To such a sudden surprise of
the wicked of the old world in the night, probably that alludes in Job 27:20,
"Terrors take hold on him as waters; a tempest stealeth him away in the night."
So destruction is wont to come on wicked men, who hear many warnings of
approaching destruction, and yet will not be influenced by them. For "he that is
often reproved, and hardeneth his neck, shall suddenly be destroyed, and that
without remedy," Prov. xxix. 1. And "when they shall say, Peace and safety; then
sudden destruction cometh upon them, as travail upon a woman with child, and
they shall not escape," 1 Thess. 5:3.
5. If you will not hearken to the
many warnings which are given you of approaching destruction, you will be guilty
of more than brutish madness. The ox knoweth his owner, and the ass his master's
crib." They know upon whom they are dependent, and whom they must obey, and act
accordingly. But you, so long as you neglect your own salvation, act as if you
knew not God, your Creator and Proprietor, nor your dependence upon him. The
very beasts, when they see signs of an approaching storm, will betake themselves
to their dens for shelter. Yet you, when abundantly warned of the approaching
storm of divine vengeance, will not fly to the hiding-place from the storm, and
the covert from the tempest. The sparrow, the swallow, and other birds, when
they are forewarned of approaching winter, will betake themselves to a safer
climate. Yet you who have been often forewarned of the piercing blasts of divine
wrath, will not, in order to escape them, enter into the New Jerusalem, of most
mild and salubrious air, though the gate stands wide open to receive you. The
very ants will be diligent in summer to lay up for winter: yet you will do
nothing to lay up in store a good foundation against the time to come. Balaam's
ass would not run upon a drawn sword, though his master, for the sake of gain,
would expose himself to the sword of God's wrath; and so God made the dumb ass,
both in words and actions, to rebuke the madness of the prophet, 1 Pet. ii. 16.
In like manner, you, although you have been oft warned that the sword of God's
wrath is drawn against you, and will certainly be thrust through you, if you
proceed in your present course, still proceed, regardless of the
consequence.
So God made the very beasts and birds of the old world to
rebuke the madness of the men of that day: for they, even all sorts of them,
fled to the ark while the door was yet open: which the men of that day refused
to do; God hereby, thus signifying, that their folly was greater than that of
the very brute creatures.-Such folly and madness are you guilty of; who refuse
to hearken to the warnings that are given you of the approaching flood of the
wrath of God.
You have been once more warned to-day, while the door of
the ark yet stands open. You have, as it were, once again heard the knocks of
the hammer and axe in the building of the ark, to put you in mind that a flood
is approaching. Take heed therefore that you do not still stop your ears, treat
these warnings with a regardless heart, and still neglect the great work which
you have to do lest the flood of wrath suddenly come upon you, sweep you away,
and there be no remedy.
.
.
.
Back to Top
Pardon For The Greatest Sinners
PSALM 25:11
For thy name's sale, O Lord, pardon my iniquity;
for it is great.
IT is evident by some passages in this psalm, that when
it was penned, it was a time of affliction and danger with David. This appears
particularly by the 15th and following verses: "Mine eyes are ever towards the
Lord; for he shall pluck my feet out of the net," etc. His distress makes him
think of his sins, and leads him to confess them, and to cry to God for pardon,
as is suitable in a time of affliction. See ver. 7. "Remember not the sins of my
youth, nor my transgressions;" and verse 18. "Look upon mine affliction, and my
pain, and forgive all my sins."
It is observable in the text, what
arguments the psalmist makes use of in pleading for pardon.
1. He pleads
for pardon for God's name's sake. He has no expectation of pardon for the sake
of any righteousness or worthiness of his for any good deeds he had done, or any
compensation he had made for his sins; though if man's righteousness could be a
just plea, David would have had as much to plead as most. But he begs that God
would do it for his own name's sake, for his own glory, for the glory of his own
free grace, and for the honour of his own covenant-faithfulness.
2. The
psalmist pleads the greatness of his sins as an argument for mercy. He not only
doth not plead his own righteousness, or the smallness of his sins; he not only
cloth not say, Pardon mine iniquity, for I have done much good to counterbalance
it; or, Pardon mine iniquity, for it is small, and thou hast no great reason to
be angry with me; mine iniquity is not so great, that thou hast any just cause
to remember it against me; mine offence is not such but that thou mayest well
enough overlook i': but on the contrary he says, Pardon mine iniquity, for it is
great; he pleads the greatness of his sin, and not the smallness of it; the
enforces his prayer with this consideration, that his sins are very
heinous.
But how could he make this a plea for pardon? I answer, Because
the greater his iniquity was, the more need he had of pardon. It is as much as
if he had said, Pardon mine iniquity, for it is so great that I cannot bear the
punishment; my sin is so great that I am in necessity of pardon; my case will be
exceedingly miserable, unless thou be pleased to pardon me. He makes use of the
greatness of his sin, to enforce his plea for pardon, as a man would make use of
the greatness of calamity in begging for relief. When a beggar begs for bread,
he will plead the greatness of his poverty and necessity. When a man in distress
cries for pity, what more suitable plea can be urged than the extremity of his
case?–And God allows such a plea as this: for he is moved to mercy towards us by
nothing in us but the miserableness of our case. He doth not pity sinners
because they are worthy, but because they need his
pity.
DOCTRINE
If we truly come to God for mercy, the greatness of
our sin will be no impediment to pardon.–If it were an impediment, David would
never have used it as a plea for pardon, as we find he does in the text.–The
following things are needful in order that we truly come to God for
mercy:
I. That we should see our misery, and be sensible of our need of
mercy. They who are not sensible of their misery cannot truly look to God for
mercy; for it is the very notion of divine mercy, that it is the goodness and
grace of God to the miserable. Without misery in the object, there can be no
exercise of mercy. To suppose mercy without supposing misery, or pity without
calamity, is a contradiction: therefore men cannot look upon themselves as
proper objects of mercy, unless they first know themselves to be miserable; and
so, unless this be the case, it is impossible that they should come to God for
mercy. They must be sensible that they are the children of wrath; that the law
is against them, and that they are exposed to the curse of it: that the wrath of
God abideth on them; and that he is angry' with them every day while they are
under the guilt of sin.–They must be sensible that it is a very dreadful thing
to be the object of the wrath of God; that it is a very awful thing to have him
for their enemy; and that they cannot bear his wrath. They must he sensible that
the guilt of sin makes them miserable creatures, whatever temporal enjoyments
they have; that they can be no other than miserable, undone creatures, so long
as God is angry with them; that they are without strength, and must perish, and
that eternally, unless God help them. They must see that their case is utterly
desperate, for any thing that any one else can do for them; that they hang over
the pit of eternal misery; and that they must necessarily drop into it, if God
have not mercy on them.
II. They must be sensible that they are not
worthy that God should have mercy on them. They who truly come to God for mercy,
come as beggars, and not as creditors: they come for mere mercy. for sovereign
grace, and not for any thing that is due. Therefore, they must see that the
misery under which they lie is justly brought upon them, and that the wrath to
which they are exposed is justly threatened against them; and that they have
deserved that God should be their enemy, and should continue to be their enemy.
They must be sensible that it would be just with God to do as he hath threatened
in his holy law, viz. make them the objects of his wrath and curse in hell to
all eternity.– They who come to God for mercy in a right manner are not disposed
to find fault with his severity; but they come in a sense of their own utter
unworthiness, as with ropes about their necks, and lying in the dust at the foot
of mercy.
III. They must come to God for mercy in and through Jesus
Christ alone. All their hope of mercy must be from the consideration of what he
is, what he hath done, and what he hath suffered; and that there is no other
name given under heaven, among men, whereby we can be saved, but that of Christ;
that he is the Son of God, and the Saviour of the world; that his blood cleanses
from all sin, and that he is so worthy, that all sinners who are in him may well
be pardoned and accepted.–It is impossible that any should come to God for
mercy, and at the same time have no hope of mercy. Their coming to God for it,
implies that they have some hope of obtaining, otherwise they would not think it
worth the while to come. But they that come in a right manner have all their
hope through Christ, or from the consideration of his redemption, and the
sufficiency of it.–If persons thus come to God for mercy, the greatness of their
sins will be no impediment to pardon. Let their sins be ever so many, and great,
and aggravated, it will not make God in the least degree more backward to pardon
them. This may be made evident by the following considerations:
1. The
mercy of God is as sufficient for the pardon of the greatest sins, as for the
least; and that because his mercy is infinite. That which is infinite, is as
much above what is great, as it is above what is small. Thus God being
infinitely great, he is as much above kings as he is above beggars; he is as
much above the highest angel, as he is above the meanest worm. One finite
measure doth not come any nearer to the extent of what is infinite than
another.–So the mercy of God being infinite, it must be as sufficient for the
pardon of all sin, as of one. If one of the least sins be not beyond the mercy
of God, so neither are the greatest, or ten thousand of them.–However, it must
be acknowledged, that this alone doth not prove the doctrine. For though the
mercy of God may be as sufficient for the pardon of great sins as others; yet
there may be other obstacles, besides the want of mercy. The mercy of God may be
sufficient, and yet the other attributes may oppose the dispensation of mercy in
these cases.– Therefore I observe,
2. That the satisfaction of Christ is
as sufficient for the removal of the greatest guilt, as the least: 1 John i. 7.
" The blood of Christ cleanseth from all sin." Acts xiii. 39. " By him all that
believe are justified from all things from which ye could not be justified by
the law of Moses." All the sins of those who truly come to God for mercy, let
them be what they will, are satisfied for, if God be true who tells us so; and
if they be satisfied for, surely it is not incredible, that God should be ready
to pardon them. So that Christ having fully satisfied for all sin, or having
wrought out a satisfaction that is sufficient for all, it is now no way
inconsistent with the glory of the divine attributes to pardon the greatest sins
of those who in a right manner come unto him for it. God may now pardon the
greatest sinners without any prejudice to the honour of his holiness. The
holiness of God will not suffer him to give the least countenance to sin, but
inclines him to give proper testimonies of his hatred of it. But Christ having
satisfied for sin, God can now love the sinner, and give no countenance at all
to sin, however great a sinner he may have been. It was a sufficient testimony
of God's abhorrence of sin, that he poured out his wrath on his own dear Son,
when he took the guilt of it upon himself. Nothing can more show God's
abhorrence of sin than this. If all mankind had been eternally damned, it would
not have been so great a testimony of it.
God may, through Christ, pardon
the greatest sinner without any prejudice to the honour of his majesty. The
honour of the divine majesty indeed requires satisfaction; but the sufferings of
Christ fully repair the injury. Let the contempt be ever so great, yet if so
honourable a person as Christ undertakes to be a Mediator for the offender, and
suffers so much for him, it fully repairs the injury done to the Majesty of
heaven and earth. The sufferings of Christ fully satisfy justice. The justice of
God, as the supreme Govemor and Judge of the world, requires the punishment of
sin. The supreme Judge must judge the world according to a rule of justice. God
doth not show mercy as a judge, but as a sovereign; therefore his exercise of
mercy as a sovereign, and his justice as a judge, must be made consistent one
with another; and this is done by the sufferings of Christ, in which sin is
punished fully, and justice answered. Rom. iii. 25, 26. " Whom God hath set
forth to be a propitiation through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the forbearance
of God; to declare, I say, at this time, his righteousness; that he might be
just, and the justifier of him which believeth in Jesus."–The law is no
impediment in the way of the pardon of the greatest sin, if men do but truly
come to God for mercy: for Christ hath fulfilled the law, he hath borne the
curse of it, in his sufferings; Gal. iii. 13. " Christ hath redeemed us from the
curse of the law, being made a curse for us; for it is written, Cursed is every
one that hangeth on a tree."
3. Christ will no! refuse to save the
greatest sinners, who in a right manner come to God for mercy; for this is his
work. It is his business to be a Saviour of sinners; it is the work upon which
he came into the world; and therefore he will not object to it. He did not come
to call the righteous, but sinners to repentance, Matt. ix. 13. Sin is the very
evil which he came into the world to remedy: therefore he will not object to any
man that he is very sinful. The more sinful he is, the more need of Christ.–The
sinfulness of man was the reason of Christ's coming into the world; this is the
very misery from which he came to deliver men. The more they have of it, the
more need they have of being delivered; " They that are whole need not a
physician, but they that are sick," Matt. ix. 12. The physician will not make it
an objection against healing a man who applies to him, that he stands in great
need of his help. If a physician of compassion comes among the sick and wounded,
surely he will not refuse to heal those that stand in most need of healing, if
he be able to heal them.
4. Herein cloth the glory of grace by the
redemption of Christ much consist, viz. in its sufficiency for the pardon of the
greatest sinners. The whole contrivance of the way of salvation is for this end,
to glorify the free grace of God. God had it on his heart from all eternity to
glorify this attribute; and therefore it is, that the device of saving sinners
by Christ was conceived. The greatness of divine grace appears very much in
this, that God by Christ saves the greatest offenders. The greater the guilt of
any sinner is, the more glorious and wonderful is the grace manifested in his
pardon: Rom. v. 20. " Where sin abounded, grace did much more abound." The
apostle, when telling how great a sinner he had been, takes notice of the
abounding of grace in his pardon, of which his great guilt was the occasion: 1
Tim. i. 13. " Who was before a blasphemer, and a persecutor, and injurious. But
I obtained mercy; and the grace of our Lord was exceeding abundant, with faith
and love which is in Christ Jesus." The Redeemer is glorified, in that he proves
sufficient to redeem those who are exceeding sinful, in that his blood proves
sufficient to wash away the greatest guilt, in that he is able to save men to
the uttermost, and in that he redeems even from the greatest misery. It is the
honour of Christ to save the greatest sinners, when they come to him, as it is
the honour of a physician that he cures the most desperate diseases or wounds.
Therefore, no doubt, Christ will be willing to save the greatest sinners, if
they come to him; for he will not be backward to glorify himself, and to commend
the value and virtue of his own blood. Seeing he hath so laid out himself to
redeem sinners, he will not be unwilling to show, that he is able to redeem to
the uttermost.
5. Pardon is as much offered and promised to the greatest
sinners as any, if they will come aright to God for mercy. The invitations of
the gospel are always in universal terms: as, Ho, every one that thirsteth; Come
unto me, all ye that labour and are heavy laden; and, Whosoever will, let him
come. And the voice of Wisdom is to men in general: Prov. viii. 4. " Unto you, O
men, I call, and my voice is to the sons of men." Not to moral men, or religious
men, but to you, O men. So Christ promises, John vi. 37. " Him that cometh to
me, I will in no wise cast out." This is the direction of Christ to his
apostles, after his resurrection, Mark xvi. 15, 16. " Go ye into all the world,
and preach the gospel to every creature: he that believeth, and is baptized,
shall be saved." Which is agreeable to what the apostle saith, that "the gospel
was preached to every creature which is under heaven," Col. i.
23.
APPLICATION
The proper use of this subject is, to encourage
sinners whose consciences are burdened with a sense of guilt, immediately to go
to God through Christ for mercy. If you go in the manner we have described, the
arms of mercy are open to embrace you. You need not be at all the more fearful
of coming because of your sins, let them be ever so black. If you had as much
guilt lying on each of your souls as all the wicked men in the world, and all
the damned souls in hell; yet if you come to God for mercy, sensible of your own
vileness, and seeking pardon only through the free mercy of God in Christ, you
would not need to be afraid; the greatness of your sins would be no impediment
to your pardon. Therefore, if your souls be burdened, and you are distressed for
fear of hell, you need not bear that burden and distress any longer. If you are
but willing, you may freely come and unload yourselves, and cast all your
burdens on Christ, and rest in him.
But here I shall speak to some
OBJECTIONS which some awakened sinners may be ready to make against what I now
exhort them to.
I. Some may be ready to object, I have spent my youth and
all the best of my life in sin, and I am afraid God will not accept of me, when
I offer him only mine old age.–To this I would answer, 1. Hath God said any
where, that he will not accept of old sinners who come to him? God hath often
made offers and promises in universal terms; and is there any such exception put
in? Doth Christ say, All that thirst, let them come to me and drink, except old
sinners? Come to me, all ye that labour and are heavy laden, except old sinners,
and I will give you rest? Him that cometh to me, I will in no wise cast out, if
he be not an old sinner? Did you ever read any such exception any where in the
Bible? and why should you give way to exceptions which you make out of your own
heads, or rather which the devil puts into your heads, and which have no
foundation in the word of God?–Indeed it is more rare that old sinners are
willing to come, than others; but if they do come, they are as readily accepted
as any whatever.
2. When God accepts of young persons, it is not for the
sake of the service which they are like to do him afterwards, or because youth
is better worth accepting than old age. You seem entirely to mistake the matter,
in thinking that God will not accept of you because you are old; as though he
readily accepted of persons in their youth, because their youth is better worth
his acceptance; whereas it is only for the sake of Jesus Christ, that God is
willing to accept of any.
You say, your life is almost spent, and you are
afraid that the best time for serving God is past; and that therefore God will
not now accept of you; as if it were for the sake of the service which persons
are like to do him, after they are converted, that he accepts of them. But a
self-righteous spirit is at the bottom of such objections. Men cannot get off
from the notion, that it is for some goodness or service of their own, either
done or expected to be done, that God accepts of persons, and receives them into
favour.–Indeed they who deny God their youth, the best part of their lives, and
spend it in the service of Satan, dreadfully sin and provoke God; and he very
often leaves them to hardness of heart when they are grown old. But if they are
willing to accept of Christ when old, he is as ready to receive them as any
others; for in that matter God hath respect only to Christ and his
worthiness.
II. But, says one, I fear I have committed sins that are
peculiar to reprobates. I have sinned against light, and strong convictions of
conscience; I have sinned presumptuously; and have so resisted the strivings of
the Spirit of God, that I am afraid I have committed such sins as none of God's
elect ever commit. I cannot think that God will ever leave one whom he intends
to save, to go on and commit sins against so much light and conviction, and with
such horrid presumption.–Others may say, I have had risings of heart against
God; blasphemous thoughts, a spiteful and malicious spirit; and have abused
mercy and the strivings of the Spirit, trampled upon the Saviour, and my sins
are such as are peculiar to those who are reprobated to eternal damnation. To
all this I would answer,
1. There is no sin peculiar to reprobates but
the sin against the Holy Ghost. Do you read of any other in the word of God? And
if you do not read of any there, what ground have you to think any such thing?
What other rule have we, by which to judge of such matters, but the divine word?
If we venture to go beyond that, we shall be miserably in the dark. When we
pretend to go further in our determinations than the word of God, Satan takes us
up, and leads us. It seems to you that such sins are peculiar to the reprobate,
and such as God never forgives. But what reason can you give for it, if you have
no word of God to reveal it? Is it because you cannot see how the mercy of God
is sufficient to pardon, or the blood of Christ to cleanse from such
presumptuous sins? If so, it is because you never yet saw how great the mercy of
God is; you never saw the sufficiency of the blood of Christ, and you know not
how far the virtue of it extends. Some elect persons have been guilty of all
manner of sins, except the sin against the Holy Ghost; and unless you have been
guilty of this, you have not been guilty of any that are peculiar to
reprobates.
2. Men may be less likely to believe, for sins which they
have committed, and not the less readily pardoned when they do believe. It must
be acknowledged that some sinners are in more danger of hell than others. Though
all are in great danger, some are less likely to be saved. Some are less likely
ever to be converted and to come to Christ: but all who do come to him are alike
readily accepted; and there is as much encouragement for one man to come to
Christ as another.–Such sins as you mention are indeed exceeding heinous and
provoking to God, and do in an especial manner bring the soul into danger of
damnation, and into danger of being given to final hardness of heart; and God
more commonly gives men up to the judgment of final hardness for such sins, than
for others. Yet they are not peculiar to reprobates; there is but one sin that
is so, viz. that against the Holy Ghost. And notwithstanding the sins which you
have committed, if you can find it in your hearts to come to Christ, and close
with him, you will be accepted not at all the less readily because you have
committed such sins.–Though God cloth more rarely cause some sorts of sinners to
come to Christ than others, it is not because his mercy or the redemption of
Christ is not as sufficient for them as others, but because in wisdom he sees
fit so to dispense his grace, for a restraint upon the wickedness of men; and
because it is his will to give converting grace in the use of means, among which
this is one, viz. to lead a moral and religious life, and agreeable to our
light, and the convictions of our consciences. But when once any sinner is
willing to come to Christ, mercy is as ready for him as for any. There is no
consideration at all had of his sins; let him have been ever so sinful, his sins
are not remembered; God doth not upbraid him with them.
III. But had I
not better stay till I shall have made myself better, before I presume to come
to Christ. I have been, and see myself to be very wicked now; but am in hopes of
mending myself, and rendering myself at least not so wicked: then I shall have
more courage to come to God for mercy.–In answer to this,
1. Consider how
unreasonably you act. You are striving to set up yourselves for your own
saviours; you are striving to get something of your own, on the account of which
you may the more readily be accepted. So that by this it appears that you do not
seek to be accepted only on Christ's account. And is not this to rob Christ of
the glory of being your only Saviour? Yet this is the way in which you are
hoping to make Christ willing to save you.
2. You can never come to
Christ at all, unless you first see that he will not accept of you the more
readily for any thing that you can do. You must first see, that it is utterly in
vain for you to try to make yourselves better on any such account. You must see
that you can never make yourselves any more worthy, or less unworthy, by any
thing which you can perform.
3. If ever you truly come to Christ, you
must see that there is enough in him for your pardon, though you be no better
than you are. If you see not the sufficiency of Christ to pardon you, without
any righteousness of your own to recommend you, you never will come so as to be
accepted of him. The way to be accepted is to come–not on any such
encouragement, that now you have made yourselves better, and more worthy, or not
so unworthy, but–on the mere encouragement of Christ's worthiness, and God's
mercy.
4. If ever you truly come to Christ, you must come to him to make
you better. You must come as a patient comes to his physician, with his diseases
or wounds to be cured. Spread all your wickedness before him, and do not plead
your goodness; but plead your badness, and your necessity on that account: and
say, as the psalmist in the text, not Pardon mine iniquity, for it is not so
great as it was, but, " Pardon mine iniquity, for it is Great."
.
.
.
Back to Top
Hypocrites Deficient in the Duty of Prayer
JOB 27:10
Will he always call upon
God?
CONCERNING these words, I would observe,
1. Who it is
that is here spoken of, viz. the hypocrite; as you may see, If you take the two
preceding verses with the verse of the text. "For what is the hope of the
hypocrite, though he hath gained, when God taketh away his soul? Will God bear
his cry when trouble cometh upon him? Will he delight himself in the Almighty?
Will he always call up on God?" Job's three friends, in their speeches to him,
insisted much upon it, that he was an hypocrite. But Job, in this chapter,
asserts his sincerity and integrity, and shows how different his own behavior
had been from that of hypocrite. Particularly he declares his steadfast and
immoveable resolution of persevering and holding out in the ways of religion and
righteousness to the end; as you may see in the six first verses. In the text,
he shows how contrary to this steadfastness and perseverance the character of
the hypocrite is, who is not wont thus to hold out in religion
2. We may
observe what duty of religion it is, with respect to which the hypocrite is
deciphered in the text, and that is the duty of prayer; or calling upon
God.
3. Here is something supposed of the hypocrite relating to this
duty, viz. That he may continue in it for a while; he may call upon God for a
season.
4. Something asserted, viz. That it is not the manner of
hypocrites to continue always in this duty. Will he always call upon God? It is
in the form of an interrogation; but the words have the force of a strong
negation, or of an assertion, that however the hypocrite may call upon God for a
season, yet he will not always continue in it.
DOCTRINE
However
hypocrites may continue for a season in the duty of prayer, yet it is their
manner, after a while, in a great measure, to leave it off. In speaking upon
this doctrine, I shall show,
I. How hypocrites often continue for a
season to call upon God. II. How it is their manner, after a while, in a great
measure to leave off the practice of this duty.
III. Give some reasons why
this is the manner of hypocrites.
I. I would show how hypocrites often
continue for a season in the duty of prayer.
1. They do so for a while
after they have received common illuminations and affections. While they are
under awakenings, they may, through fear of hell, call upon God, and attend very
constantly upon the duty of secret prayer. And after they have had some melting
affections, having their hearts much moved with the goodness of God, or with
some affecting encouragements, and false joy and comfort; while these
impressions last they continue to call upon God in the duty of secret
prayer.
2. After they have obtained an hope, and have made profession of
their good estate, they often continue for a while in the duty of secret prayer.
For a while they are affected with their hope: They think that God hath
delivered them out of a natural condition, and given them an interest in Christ,
thus introducing them into a state of safety from that eternal misery which they
lately feared. With this supposed kindness of God to them, they are much
affected, and often find in themselves for a while a kind of love to God,
excited by his supposed love to them. Now, while this affection towards God
continues, the duties of religion seem pleasant to them; it is even with some
delight that they approach to God in their closets; and for the present it may
be, they think of no other than continuing to call upon God as long as they
live.
Yea, they may continue in the duty of secret prayer for awhile
after the liveliness of their affections is past, partly through the influence
of their former intentions: They intended to continue seeking God always; and
now suddenly to leave off, would therefore be too shocking to their own minds
and partly through the force of their own preconceived notions, and what they
have always believed, viz. That godly persons do continue in religion, and that
their goodness is not like the morning cloud. Therefore, though they have no
love to the duty of prayer, and begin to grow weary of it, yet as they love
their own hope, they are somewhat backward to take a course, which will prove it
to be a false hope, and so deprive them of it.
If they should at once
carry themselves so as they have always been taught is a sign of a false hope,
they would scare themselves Their hope is dear to them, and it would scare them
to see any plain evidence that it is not true. Hence, for a considerable time
after the force of their illuminations and affections is over, and after they
hate the duty of prayer, and would be glad to have done with it, if they could,
without showing themselves to be hypocrites; they hold up a kind of attendance
upon the duty of secret prayer. This may keep up the outside of religion in them
for a good while, and occasion it to be somewhat slowly that they are brought to
neglect it. They must not leave off suddenly, because that would be too great a
shock to their false peace. But they must come gradually to it, as they find
their consciences can bear it, and as they can find out devices and salvos to
cover over the matter, and make their so doing consistent, in their own opinion,
with the truth of their hope. But,
II. It is the manner of hypocrites,
after a while, in a great measure to leave off the practice of this duty. We are
often taught, that the seeming goodness and piety of hypocrites is not of a
lasting and persevering nature. It is so with respect to their practice of the
duty of prayer in particular, and especially of secret prayer. They can omit
this duty, and their omission of it not be taken notice of by others, who know
what profession they have made. So that a regard to their own reputation doth
not oblige them still to practice it. If others saw how they neglect it, it
would exceedingly shock their charity towards them. But their neglect doth not
fall under their observation; at least not under the observation of many.
Therefore they may omit this duty, and still have the credit of being converted
persons.
Men of this character can come to a neglect of secret prayer by
degrees without very much shocking their peace. For though indeed for a
converted person to live in a great measure without secret prayer, is very wide
of the notion they once had of a true convert; yet they find means by degrees to
alter their notions, and to bring their principles to suit with their
inclinations; and at length they come to that, in their notions of things, that
a man may be a convert, and yet live very much in neglect of this duty. In time,
they can bring all things to suit well together, an hope of heaven, and an
indulgence of sloth in gratifying carnal appetites, and living in a great
measure a prayerless life. They cannot indeed suddenly make these things agree;
it must be a work of time; and length of time will effect it. By degrees they
find out ways to guard and defend their consciences against those powerful
enemies; so that those enemies, and a quiet, secure conscience, can at length
dwell pretty well together.
Whereas it is asserted in the doctrine, that
it is the manner of hypocrites, after a while, in a great measure to leave off
this duty; I would observe to you,
1. That it is not intended but that
they may commonly continue to the end of life in yielding an external attendance
on open prayer, or prayer with others. They may commonly be present at public
prayers in the congregation, and also at family prayer. This, in such places of
light as this is, men commonly do before ever they are so much as awakened. Many
vicious persons, who make no pretense to serious religion, commonly attend
public prayers in the congregation; and also more private prayers, in the
families in which they live, unless it be when carnal designs interfere, or when
their youthful pleasures and diversions, and their vain company call them; and
then they make no conscience of attending family prayer. Otherwise they may
continue to attend upon prayer as long as they live, and yet may truly be said
not to call upon God. For such prayer, in the manner of it, is not their own.
They are present only for the sake of their credit, or in compliance with
others. They may be present at these prayers, and yet have no proper prayer of
their own. Many of those concerning whom it maybe said, as in Job xv. 4, That
they cast off fear and restrain prayer before God, are yet frequently present at
family and public prayer.
2. But they in a great measure leave off the
practice of secret prayer. They come to this pass by degrees. At first they
begin to be careless about it, under some particular temptations. Because they
have been out in young company, or have been taken up very much with worldly
business, they omit it once: After that they more easily omit it again. Thus it
presently becomes a frequent thing with them to omit it and after a while, it
comes to that pass, that they seldom attend it. Perhaps they attend it on
Sabbath days, and sometimes on other days. But they have ceased to make it a
constant practice daily to retire to worship God alone, and to seek his face in
secret places. They sometimes do a little to quiet conscience, and just to keep
alive their old hope; because it would be shocking to them, even after all their
subtle dealing with their consciences to call themselves converts, and yet
totally to live without prayer. Yet the practice of secret prayer they have in a
great measure left off.
I come now,
III. To the reasons why this
is the manner of hypocrites.
1. Hypocrites never had the spirit of prayer
given them. They may have been stirred up to the external performance of this
duty, and that with a great deal of earnestness and affection, and yet always
have been destitute of the true spirit of prayer. The spirit of prayer is an
holy spirit, a gracious spirit. We read of the spirit of grace and supplication,
Zech. iii. 10. I will pour out on the house of David and the inhabitants of
Jerusalem, the spirit of grace and supplications. Wherever there is a true
spirit of supplication, there is the spirit of grace. The true spirit of prayer
is no other than God's own Spirit dwelling in the hearts of the saints. And as
this spirit comes from God, so doth it naturally tend to God in holy breathings
and pantings. It naturally leads to God, to converse with him by prayer.
Therefore the Spirit is said to make intercession for the saints with groanings
which cannot be uttered, Rom. viii. 26.
But it is far otherwise with the
true convert. His work is not done; but he finds still a great work to do, and
great wants to be supplied. He sees himself still to be a poor, empty, helpless
creature, and that he still stands in great and continual need of God's help. He
is sensible that without God he can do nothing. A false conversion makes a man
in his own eyes self-sufficient. He saith he is rich, and increased with goods,
and hath need of nothing; and knoweth not that be is wretched, and miserable,
and poor, and blind, and naked. But after a true conversion, the soul remains
sensible of its own impotence and emptiness, as it is in itself, and its sense
of it is rather increased than diminished. It is still sensible of its universal
dependence on God for every thing. A true convert is sensible that his grace is
very imperfect; and he is very far from having all that he desires. Instead of
that, by conversion are begotten in him new desires which he never had before.
He now finds in him holy appetites, an hungering and thirsting after
righteousness, a longing after more acquaintance and communion with God. So that
he hath business enough still at the throne of grace; yea, his business there,
instead of being diminished, is, since his conversion, rather
increased.
3. The hope which the hypocrite hath of his good estate takes
off the force that the command of God before had upon his conscience; so that
now he dares neglect so plain a duty. The command which requires the practice of
the duty of prayer is exceeding plain; Matt. xxvi. 41. "Watch and pray, that ye
enter not into temptation." Eph. vi. 18. "Praying always with all prayer and
supplication in the spirit, and watching thereunto with all perseverance, and
supplication for all saints." Matt. vi. 6. "When thou prayest enter into thy
closet, and when thou hast shut thy door, pray to thy Father which is in
secret." As long as the hypocrite was in his own apprehension in continual
danger of hell, he durst not disobey these commands. But since he is, as he
thinks, safe from hell, he is grown bold, he dares to live in the neglect of the
plainest command in the Bible.
4. It is the manner of hypocrites, after a
while, to return to sinful practices, which will tend to keep them from praying.
While they were under convictions, they reformed their lives, and walked very
exactly. This reformation continues for a little time perhaps after their
supposed conversion, while they are much affected with hope and false comfort.
But as these things die away, their old lusts revive, and they by degrees return
like the dog to his vomit, and the sow that was washed to her wallowing in the
mire. They return to their sensual practices, to their worldly practices, to
their proud and contentious practices, as before. And no wonder this makes them
forsake their closets. Sinning and praying agree not well together. If a man be
constant in the duty of secret prayer, it will tend to restrain him from willful
sinning. So, on the other hand, if he allow himself in sinful practices, it will
restrain him from praying. It will give quite another turn to his mind, so that
he will have no disposition to the practice of such a duty It will be contrary
to him. A man who knows that he lives in sin against God, will not be inclined
to come daily into the presence of God; but will rather be inclined to fly from
his presence, as Adam, when he had eaten of the forbidden fruit, ran away from
God, and hid himself among the trees of the garden.
To keep up the duty
of prayer after he hath given loose to his lusts, would tend very much to
disquiet a man's conscience. It would give advantage to his conscience to
testify aloud against him. If he should come from his wickedness into the
presence of God, immediately to speak to him, his conscience would, as it were;
fly in his face. Therefore hypocrites, as they by degrees admit their wicked
practices, exclude prayer.
5. Hypocrites never counted the cost of
perseverance in seeking God, and of following him to the end of life. To
continue instant in prayer with all perseverance to the end of life, requires
much care, watchfulness, and labor. For much opposition is made to it by the
flesh, the world, and the devil and Christians meet with many temptations to
forsake this practice. He that would persevere in this duty must be laborious in
religion in general. But hypocrites never count the cost of such labor; i. e.
they never were prepared in the disposition of their minds to give their lives
to the service of God, and to the duties of religion. It is therefore no great
wonder if they are weary and give out, after they have continued for a while, as
their affections are gone, and they find that prayer to them grows irksome and
tedious.
6. Hypocrites have no interest in those gracious promises which
God hath made to his people, of those spiritual supplies which are needful in
order to uphold them in the way of their duty to the end. God hath promised to
true saints that they shall not forsake him; Jer. xxxii. 40. I will put my fear
into their hearts, that they shall not depart from me. He hath promised that he
will keep them in the way of their duty; 1 Thess. v 23, 24. And the God of peace
sanctify you wholly. And I pray God your spirit, soul, and body, be preserved
blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth
you, who also will do it. But hypocrites have no interest in these and such like
promises and therefore are liable to fall away. If God do not uphold men, there
is no dependence on their steadfastness. If the Spirit of God depart from them,
they will soon become careless and profane, and there will be an end to their
seeming devotion and piety.
APPLICATION
May be in an use of
EXHORTATION in two branches.
I. I would exhort those who have entertained
an hope of their being true converts, and yet since their supposed conversion
have left off the duty of secret prayer, and do ordinarily allow themselves in
the omission of it, to throw away their hope. If you have left off calling upon
God, it is time for you to leave off hoping and flattering yourselves with an
imagination that you are the children of God. Probably it will be a very
difficult thing for you to do this. It is hard for a man to let go an hope of
heaven, on which he hath once allowed himself to lay hold, and which he hath
retained for a considerable time. True conversion is a rare thing; but that men
are brought off from a false hope of conversion, after they are once settled and
established in it, and have continued in it for some time, is much more
rare.
Those things in men, which, if they were known to others, would be
sufficient to convince others that they are hypocrites, will not convince
themselves; and those things which would be sufficient to convince them
concerning others, and to cause them to cast others entirely out of their
charity, will not be sufficient to convince them concerning themselves. They can
make larger allowances for themselves than they can for others. They can find
out ways to solve objections against their own hope, when they can find none in
the like case for their neighbor.
But it your case be such as is spoken
of in the doctrine, it is surely time for you to seek a better hope, and another
work of God's Spirit, than ever you have yet experienced; something more
thorough and effectual. When you see and find by experience, that the seed which
was sown in your hearts, though at first it sprang up and seemed flourishing,
yet is withering away, as by the heat of the sun, or is choked, as with thorns;
this shows in what sort of ground the seed was sown, that it is either stony or
thorny ground; and that therefore it is necessary you should pass through
another change, whereby your heart may become good ground, which shall bring
forth fruit with patience.
I insist not on that as a reason why you
should not throw away your hope, that you had the judgment of others, that the
change of which you were the subject was right. It is a small matter to be
judged of man's judgment, whether you be approved or condemned, and whether it
be by minister or people, wise or unwise. I Cor. iv. 3. " It is a very small
thing that I should be judged of you or of man's judgment." If your goodness
have proved to be as the morning cloud and early dew if you be one of those who
have forsaken God, and left off calling upon his name, you have the judgment of
God, and the sentence of God in the Scriptures against you, which is a thousand
times more than to have the judgment of all the wise and godly men and ministers
in the world in your favor.
Others, from your account of things, may have
been obliged to have charity for you, and to think that, provided you were not
mistaken, and in your account did not misrepresent things, or express them by
wrong terms, you were really converted. But what a miserable foundation is this,
upon which to build an hope as to your eternal state!
Here I request your
attention to a few things in particular, which I have to say to you concerning
your hope.
1. Why will you retain that hope which by evident experience
you find poisons you? Is it reasonable to think, that an holy hope, an hope that
is from heaven, would have such an influence? No surely; nothing of such a
malignant influence comes from that world of purity and glory. No poison groweth
in the paradise of God. The same hope which leads men to sin in this world will
lead to hell hereafter. Why therefore will you retain such an hope, of which
your own experience shows you the ill tendency, in that it encourages you to
lead a wicked life? For certainly that life is a wicked life wherein you live in
the neglect of so well known a duty as that of secret prayer, and in the
disobedience of so plain a command of God, as that by which this duty is
enjoined. And is not a way of disobedience to God a way to hell?
If your
own experience of the nature and tendency of your hope will not convince you of
the falseness of it, what will? Are you resolved to retain your hope, let it
prove ever so unsound and hurtful? Will you hold it fast till you go to hell
with it? Many men cling to a false hope, and embrace it so closely, that they
never let it go till the flames of hell cause their arms to unclench and let go
their hold. Consider how you will answer it at the day of judgment when God
shall call you to an account for your folly in resting in such an hope. Will it
be a sufficient answer for you to say, that you had the charity of others, and
that they thought your conversion was right?
Certainly it is foolish for
men to imagine, that God had no more wisdom, or could contrive no other way of
bestowing comfort and hope of eternal life than one which should encourage men
to forsake him.
2. How is your doing, as you do, consistent with loving
God above all? If you have not spirit to love God above your dearest earthly
friends, and your most pleasant earthly enjoyments; the scriptures are very
plain, and full in it, that you are not true Christians. But if you had indeed
such a spirit, would you thus grow weary of the practice of drawing near to him,
and become habitually so averse to it, as in a great measure to cast off so
plain a duty which is so much the life of a child of God? It is the nature of
love to be averse to absence, and to love a near access to those whom we love.
We love to be with them; we delight to come often to them, and to have much
conversation with them. But when a person who hath heretofore been wont to
converse freely with another, by degrees forsakes him, grows strange, and
converses with him but little, and that although the other be importunate with
him for the continuance of their former intimacy; this plainly shows the
coldness of his heart towards him.
The neglect of the duty of prayer
seems to be inconsistent with supreme love to Go also upon another account, and
that is, that it is against the will of God so plainly revealed. True love to
God seeks to please God in every thing, and universally to conform to his
will.
3 Your thus restraining prayer before God is not only inconsistent
with the love, but also with the fear of God it is an argument that you cast off
fear, as is manifest by that text, Job. xv. 4. "Yea, thou castest off fear, and
restrainest prayer before God." While you thus live in the transgression of so
plain a command of God, you evidently show, that there is no fear of God before
your eyes. Psal. xxxvi. 1. "The transgression of the wicked saith within my
heart, that there is no fear of God before his eyes."
4. Consider how
living in such a neglect is inconsistent with leading an holy life. We are
abundantly instructed in scripture, that true Christians do lead an holy life;
that without holiness no man shall see the Lord, Heb. xii. 14; and that every
one that hath this hope in him, purifieth himself, even as Christ is pure, 1
John iii. 3. In Prov. xvi. 17, it is said, The highway of the upright is to
depart from evil, i.e. it is, as it were, the common beaten road in which all
the godly travel. To the like purpose is Isa. xxxv. 8. A highway shall be there,
and a way, and it shall be called the way of holiness; the unclean shall not
pass over it, but it shall be for those, i. e. those redeemed persons spoken of
in the foregoing verses. It is spoken of in Rom. viii. 1, as the character of
all believers, that they walk not after the flesh, but after the
spirit.
But how is a life, in a great measure prayerless, consistent with
an holy life? To lead an holy life is to lead a life devoted to God; a life of
worshipping and serving God; a life consecrated to the service of God. But how
doth he lead such a life who doth not so much as maintain the duty of prayer?
How can such a man be said to walk by the Spirit and to be a servant of the Most
High God? An holy life is a life of faith. The life that true Christians live in
the world they live by the faith of the Son of God. But who can believe that man
lives by faith who lives without prayer, which, is the natural expression of
faith? Prayer is as natural an expression of faith as breathing is of life; and
to say a man lives a life of faith, and yet lives a prayerless life, is every
whit as inconsistent and incredible, as to say, that a man lives without
breathing. A prayerless life is so far from being an holy life, that it is a
profane life. He that lives so, lives like an heathen, who calleth not on God's
name; he that lives a prayerless life, lives without God in the world.
5.
If you live in the neglect of secret prayer, you show your good will to neglect
all the worship of God. He that prays only when he prays with others, would not
pray at all, were it not that the eyes of others are upon him. He that will not
pray where none but God seeth him, manifestly doth not pray at all out of
respect to God, or regard to his all-seeing eye, and therefore doth in effect
cast off all prayer. And he that casts off prayer, in effect casts off all the
worship of God, of which prayer is the principal duty. Now, what a miserable
saint is he who is no worshipper of God! He that casts off the worship of God,
in effect casts off God himself: He refuses to own him, or to be conversant with
him as his God. For the way in which men own God, and are conversant with him as
their God, is by worshipping him.
6. How can you expect to dwell with God
for ever, if you so neglect and forsake him here? This your practice shows, that
you place not your happiness in God, in nearness to him, and communion with him.
He Who refuses to come and visit, and converse with a friend, and who in a great
measure forsakes him, when he is abundantly invited and importuned to come;
plainly shows that he places not his happiness in, the company and conversation
of that friend. Now, if this be the case with you respecting God, then how can
you expect to have it for your happiness to all eternity, to be with God, and to
enjoy holy communion with him?
Let those persons who hope they are
converted, and yet have in a great measure left off the duty of secret prayer,
and whose manner it is ordinarily to neglect it, for their own sake seriously
consider these things. For what will profit then to please themselves with that,
while they live, which will fail them at last, and leave them in fearful and
amazing disappointment?
It is probable, that some of you who have
entertained a good, opinion of your state, and have looked upon yourselves as
converts; but have of late in a great measure left off the duty of secret
prayer; will this evening attend secret prayer, and so continue to do for a
little while; after your hearing this sermon, to the end, that you may solve the
difficulty, and the objection which is made against the truth of your hope. But
this will not hold. As it hath been in former instances of the like nature, so
what you now hear will have such effect upon you but a little while. When the
business and cares of the world shall again begin to crowd a little upon you, or
next time you shall go out into young company, it is probable you will again
neglect this duty. The next time a frolic shall be appointed, to which it is
proposed to you to go, it is highly probable you will neglect not only secret
prayer; but also family prayer. Or at least, after a while, you will come to the
same pass again, as before, in casting off fear and restraining prayer before
God.
It is not very likely that you will ever be constant and persevering
in this duty, until you shall have obtained a better principle in your hearts.
The streams which have no springs to feed them will dry up. The drought and heat
consume the snow waters. Although they run plentifully in the spring, yet when
the sun ascends higher with a burning heat they are gone. The seed that is sown
in stony places, though it seem to flourish at present, yet as the sun shall
rise with a burning heat, will wither away. None will bring forth fruit with
patience, but those whose hearts are become good ground.
Without any
heavenly seed remaining in them, men may whenever they fall in among the godly,
continue all their lives to talk like saints. They may, for their credit's sake,
tell of what they have experienced But their deeds will not hold. They may
continue to tell of their inward experiences, and yet live in the neglect of
secret prayer, and of other duties.
II. I would take occasion from this
doctrine to exhort all to persevere in the duty of prayer. This exhortation is
much insisted on in the word of God. It is insisted on in the Old Testament; I
Chron. xvi. II. "Seek the Lord and his strength, seek his face
continually."...Isai. lxii. 7. "Ye that make mention of the Lord, keep not
silence;" i. e. be not silent as to the voice of prayer, as is manifest by the
following words, "and give him no rest till he establish and till he make
Jerusalem a praise in the earth," Israel of old is reproved for growing weary of
the duty of prayer. Isai. xliii. 22. "But thou hast not called upon me, 0 Jacob,
thou hast been weary of me, 0 Israel."
Perseverance in the duty of prayer
is very much insisted on in the New Testament; as Luke xviii. at the beginning,
"A man ought always to pray, and not to faint;" i. e. not to be discouraged or
weary of the duty; but should always continue in it. Again, Luke xxi. 36. "Watch
ye therefore, and pray always." We have the example of Anna the prophetess set
before us, Luke i. 36, &c. who, though she had lived to be more than an
hundred years old, yet never was weary of this duty. It is said, "She departed
not from the temple, but served God, with fastings and prayers, night and day."
Cornelius also is commended for his constancy in this duty. It is said, that he
prayed to God always; Acts x. 2. The Apostle Paul, in his epistles, insists very
much on constancy in this duty; Rom. xii. 12. "Continuing instant in prayer."
Eph. vi. 18,19. "Praying always with all prayer and supplication in the Spirit,
and watching thereunto with all perseverance." Col. iv. 2. "Continue in prayer,
and watch in the same." I Thess. v. 17. "Pray without ceasing." To the same
effect the Apostle Peter, 1 Pet. iv. 7. "Watch unto prayer."....Thus abundantly
the scripture insists upon it, that we should persevere in the duty of prayer;
which shows that, it is of very great importance that we should persevere. If
the contrary be the manner of hypocrites, as hath been shown in the doctrine,
then surely we ought to beware of this leaven.
But here let the following
things be particularly considered as motives to perseverance in this
duty.
1. That perseverance in the way of duty is necessary to salvation,
and is abundantly declared so to be in the holy scriptures; as Isai. lxiv. 5.
"Thou meetest him that rejoiceth and worketh righteousness, those that remember
thee in thy ways: Behold, thou art wroth, for we have sinned: In those is
continuance, and we shall be saved." Heb. x. 38, 39. "Now the just shall live by
faith: But if any man draw back, my soul hath no pleasure in him. But we are not
of them who draw back unto perdition; but of them that believe to the saving of
the soul." Rom. xi. 22. "Behold therefore the goodness and severity of God: On
them which fell, severity; but towards thee, goodness, if thou continue in his
goodness; otherwise thou also shalt be cut off....So in many other
places.
Many, when they think they are converted, seem to imagine that
their work is done, and that there is nothing else needful in order to their
going to heaven. Indeed perseverance in holiness of life is not necessary to
salvation, as the righteousness by which a right to salvation is obtained. Nor
is actual perseverance necessary in order to our becoming interested in that
righteousness by which we are justified. For as soon as ever a soul hath
believed in Christ, or hath put forth one act of faith in him, it becomes
interested in his righteousness, and in all the promises purchased by
it.
But persevering in the way of duty is necessary to salvation, as a
concomitant and evidence of a title to salvation. There is never a title to
salvation without it, though it be not the righteousness by which a title to
salvation is obtained. It is necessary to salvation, as it is the necessary
consequence of true faith. It is an evidence which universally attends
uprightness, and the defect of it is an infallible evidence of the want of
uprightness. Psal. cxxv. 4, 5. There such as are good and upright in heart, are
distinguished from such as fall away or turn aside: "Do good, O Lord, to those
that are good, and to them that are upright in their hearts. As for such as turn
aside to their crooked ways, the Lord shall lead them forth with the workers of
iniquity. But peace shall be upon Israel." It is mentioned as an evidence that
the hearts of the children of Israel were not right with God, that they did not
persevere in the ways of holiness. Psal. lxxviii. 8. "A generation that set not
their hearts aright, and whose spirit was not steadfast with God."
Christ
gives this as a distinguishing character of those that are his disciples indeed,
and of a true and saving faith, that it is accompanied with perseverance in the
obedience of Christ's word. John viii. 31. "Then said Jesus to those Jews which
believed on him, if ye continue in my word, then are ye my disciples indeed."
This is mentioned as a necessary evidence of an interest in Christ, Heb. iii.
14. "We are made partakers of Christ, if we hold the beginning of our confidence
steadfast to the end."
Perseverance is not only a necessary concomitant
and evidence of a title to salvation; but also a necessary prerequisite to the
actual possession of eternal life. It is the only way to heaven, the narrow way
that leadeth to life. Hence Christ exhorts the church of Philadelphia to
persevere in holiness from this consideration, that it was necessary in order to
her obtaining the crown. Rev. iii. 11. "Hold fast that which thou hast, that no
man take thy crown." It is necessary, not only that persons should once have
been walking in the way of duty, but that they should be found so doing when
Christ cometh. Luke ix. 43. "Blessed is that servant whom his lord, when he
cometh, shall find so doing." Holding out to the end is often made the condition
of actual salvation. Mat. x. 22. "He that endureth to the end, the same shall be
saved:" And Rev. ii. 10. "Be thou faithful unto death, and I will give thee a
crown of life."
2. In order to your own perseverance in the way of duty,
your own care and watchfulness is necessary. For though it be promised that true
saints shall persevere, yet that is no argument that their care and watchfulness
is not necessary in order to it; because their care to keep the commands of God
is the thing promised. If the saints should fail of care, watchfulness, and
diligence to persevere in holiness, that failure of their care and diligence
would itself be a failure of holiness. They who persevere not in watchfulness
and diligence, persevere not in holiness of life, for holiness of life very much
consists in watchfulness and diligence to keep the commands of God. It is one
promise of the covenant of grace, that the Saints shall keep God's commandments.
Ezek. xi. 19, 20. Yet that is no argument that they have no need to take care to
keep these commandments, or to do their duty. So the promise of God, that the
saints shall persevere in holiness, is no argument that it is not necessary that
they should take heed lest they fall away.
Therefore the scriptures
abundantly warn men to watch over themselves diligently, and to give earnest
heed lest they fall away. 1 Cor. xv. 13. "Watch ye, stand fast in the faith,
quit you like men, be strong." 1 Cor. x. 12. "Let him that thinketh he standeth,
take heed lest he fall." Heb. iii. 12, 13, 14. "Take heed, brethren, lest there
be in any of you an evil heart of unbelief in departing from the living God; but
exhort one another daily, while it is called today, lest any of you be hardened
through the deceitfulness of sin. For we are made partakers of Christ, if we
hold the beginning of our confidence steadfast unto the end." Heb. iv. 1. "Let
us therefore fear, lest a promise being left us of entering into his rest, any
of you should seem to come short of it." 2 Peter iii. 17. "Ye therefore,
beloved, seeing ye know these things before, beware lest ye also, being led away
with the error of the wicked, fall from your own steadfastness." 2 John v. 8.
"Look to yourselves that we lose not those things which we have wrought, but
that we receive a full reward."
Thus you see how earnestly the scriptures
press on Christians exhortations to take diligent heed to themselves that they
fall not away. And certainly these cautions are not without reason.
The
scriptures particularly insist upon watchfulness in order to perseverance in the
duty of prayer. Watch and pray, saith Christ; which implies that we should watch
unto prayer, as the Apostle Peter says, 1 Pet. iv. 7. It implies, that we should
watch against a neglect of prayer, as well as against other sins. The apostle,
in places which have been already mentioned, directs us to pray with all prayer,
watching there unto with all perseverance, and to continue in prayer, and watch
in the same. Nor is it any wonder that the apostles so much insisted on
watching, in order to a continuance in prayer with all perseverance; for there
are many temptations to neglect this duty; first to be inconstant in it, and
from time to time to omit it; then in a great measure to neglect it. The devil
watches to draw us away from God, and to hinder us from going to him in prayer.
We are surrounded with one and another tempting object, business, and diversion:
Particularly we meet with many things which are great temptations to a neglect
of this duty.
3. To move you to persevere in the duty of prayer, consider
how much you always stand in need of the help of God. If persons who have
formerly attended this duty, leave it off, the language of it is, that now they
stand in no further need of God's help, that they have no further occasion to go
to God with requests and supplications: When indeed it is in God we live, and
move, and have our being. We cannot draw a breath without his help. You need his
help every day, for the supply of your outward wants; and especially you stand
in continual need of him to help your souls. Without his protection they would
immediately fall into the hands of the devil, who always stands as a roaring
lion, ready, whenever he is permitted, to fall upon the souls of men and devour
them. If God should indeed preserve your lives, but should otherwise forsake and
leave you to yourselves, you would be most miserable: Your lives would be a
curse to you.
Those that are converted, if God should forsake them, would
soon fall away totally from a state of grace into a state more miserable than
ever they were in before their conversion. They have no strength of their own to
resist those powerful enemies who surround them. Sin and Satan would immediately
carry them away, as a mighty flood, if God should forsake them. You stand in
need of daily supplies from God. Without God you can receive no spiritual light
nor comfort, can exercise no grace, can bring forth no fruit. Without God your
souls will wither and pine away, and sink into a most wretched state. You
continually need the instructions and directions of God. What can a little child
do, in a vast howling wilderness, without some one to guide it, and to lead it
in the right way? Without God you will soon fall into snares, and pits, and many
fatal calamities. Seeing therefore you stand in such continual need of the help
of God, how reasonable is it that you should continually seek it of him, and
perseveringly acknowledge your dependence upon him, by resorting to him, to
spread your needs before him, and to offer up your requests to him in prayer.
Let us consider how miserable we should be, if we should leave off prayer, and
God at the same time should leave off to take any care of us, or to afford us
any more supplies of his grace. By our constancy in prayer, we cannot be
profitable to God; and if we leave it off, God will sustain no damage: He doth
not need our prayers; Job x. 6, 7. But if God cease to care for us and to help
us, we immediately sink: We can do nothing: We can receive nothing without
him.
4. Consider the great benefit of a constant, diligent, and
persevering attendance on this duty. It is one of the greatest and most
excellent means of nourishing the new nature, and of causing the soul to
flourish and prosper. It is an excellent mean of keeping up an acquaintance with
God, and of growing in the knowledge of God. It is the way to a life of
communion with God. It is an excellent mean of taking off the heart from the
vanities of the world and of causing the mind to be conversant in heaven. It is
an excellent preservative from sin and the wiles of the devil, and a powerful
antidote against the poison of the old serpent. It is a duty whereby strength is
derived from God against the lusts and corruptions of the heart, and the snares
of the world.
It hath a great tendency to keep the soul in a wakeful
frame, and to lead us to a strict walk with God, and to a life that shall be
fruitful in such good works, as tend to adorn the doctrine of Christ, and to
cause our light so to shine before others, that they, seeing our good works,
shall glorify our Father who is in heaven And if the duty be constantly and
diligently attended, it will be a very pleasant duty. Slack and slothful
attendance upon it, and unsteadiness in it, are the causes which make it so
great a burden as it is to some persons. Their slothfulness in it hath naturally
the effect to beget a dislike of the duty and a great indisposition to it. But
if it be constantly and diligently attended, it is one of the best means of
leading not only a Christian and amiable, but also a pleasant life; a life of
much sweet fellowship with Christ, and of the abundant enjoyment of the light of
his countenance.
Besides, the great power which prayer, when duly
attended, hath with God, is worthy of your notice. By it men become like Jacob,
who, as a prince, had power with God, and prevailed, when he wrestled with God
for the blessing. See the power of prayer represented in James v. 16,18. By
these things you may be sensible how much you will lose, if you shall be
negligent of this great duty of calling upon God; and how ill you will consult
your own interest by such a neglect.
I conclude my discourse with two
directions in order to constancy and perseverance in this duty.
1. Watch
against the beginnings of a neglect of this duty. Persons who have for a time
practiced this duty, and afterwards neglect it, commonly leave it off by
degrees. While their convictions and religious affections last, they are very
constant in their closets, and no worldly business, or company, or diversion
hinders them. But as their convictions and affections begin to die away, they
begin to find excuses to neglect it sometimes. They are now so hurried; they
have now such and such things to attend to; or there are now such inconveniences
in the way, that they persuade themselves they may very excusably omit it for
this time. Afterwards it pretty frequently so happens, that they have something
to hinder, something which they call a just excuse. After a while, a less thing
becomes a sufficient excuse than was allowed to be such at first. Thus the
person by degrees contracts more and more of an habit of neglecting prayer, and
becomes more and more indisposed to it. And even when he doth perform it, it is
in such a poor, dull, heartless, miserable manner, that he says to himself, he
might as well not do it at all, as do it so. Thus he makes his own dullness and
indisposition an excuse for wholly neglecting it, or at least for living in a
great measure in the neglect of it. After this manner do Satan and men's own
corruptions inveigle them to their ruin.
Therefore beware of the first
beginnings of a neglect: Watch against temptations to it: Take heed how you
begin to allow of excuses. Be watchful to keep up the duty in the height of it;
let it not so much as begin to sink. For when you give way, though it be but
little, it is like giving way to an enemy in the field of battle; the first
beginning of a retreat greatly encourages the enemy, and weakens the retreating
soldiers.
2. Let me direct you to forsake all such practices as you find
by experience do indispose you to the duty of secret prayer. Examine the things
in which you have allowed yourselves, and inquire whether they have had this
effect. You are able to look over your past behavior, and may doubtless, on an
impartial consideration, make a judgment of the practices and courses in which
you have allowed yourselves.
Particularly let young people examine their
manner of company keeping, and the round of diversions in which, with their
companions, they have allowed themselves. I only desire that you would ask at
the mouth of your own consciences what has been the effect of these things with
respect to your attendance on the duty of secret prayer. Have you not found that
such practices have tended to the neglect of this duty? Have you not found that
after them you have been more indisposed to it, and less conscientious and
careful to attend it? Yea have they not from, time to time, actually been the
means of your neglecting it?
If you cannot deny that this is really the
case, then, if you seek the good of your souls, forsake these practices.
Whatever you may plead for them, as that there is no hurt in them, or that there
is a time for all things, and the like; yet if you find this hurt in the
consequence of them, it is time for you to forsake them. And if you value heaven
more than a little worldly diversion; if you set an higher price on eternal
glory than on a dance or a song, you will forsake them.
If these things
be lawful in themselves, yet if your experience show, that they are attended
with such a consequence as I have now mentioned, that is enough. It is lawful in
itself for you to enjoy your right hand and your right eye: But if, by
experience, you find they cause you to offend, it is time for you to cut off the
one, and pluck out the other, as you would rather go to heaven without them than
go to hell with them, into that place of torment where the worm dieth not, and
the fire is not quenched.
.
.
.
Back to Top
Christ's Agony
LUKE 22:44.
And being in an agony he prayed more
earnestly, and his sweat was as it were great drops of blood falling down to the
ground.
OUR Lord Jesus Christ, in his original nature, was infinitely
above all suffering, for he was "God over all, blessed for evermore;" but, when
he became man, he was not only capable of suffering, but partook of that nature
that is remarkably feeble and exposed to suffering. The human nature, on account
of its weakness, is in Scripture compared to the grass of the field, which
easily withers and decays. So it is compared to a leaf; and to the dry stubble;
and to a blast of wind: and the nature of feeble man is said to be but dust and
ashes, to have its foundation in the dust, and to be crushed before the moth. It
was this nature, with all its weakness and exposedness to sufferings, which
Christ, who is the Lord God omnipotent, took upon him. He did not take the human
nature on him in its first, most perfect and vigorous state, but in that feeble
forlorn state which it is in since the fall; and therefore Christ is called "a
tender plant," and "a root out of a dry ground." Isa. 53:2. "For he shall grow
up before him as a tender plant, and as a root out of a dry ground: he hath no
form nor comeliness; and when we shall see him, there is no beauty that we
should desire him." Thus, as Christ's principal errand into the world was
suffering, so, agreeably to that errand, he came with such a nature and in such
circumstances, as most made way for his suffering; so his whole life was filled
up with suffering, he began to suffer in his infancy, but his suffering
increased the more he drew near to the close of his life. His suffering after
his public ministry began, was probably much greater than before; and the latter
part of the time of his public ministry seems to have been distinguished by
suffering. The longer Christ lived in the world, the more men saw and heard of
him, the more they hated him. His enemies were more and more enraged by the
continuance of the opposition that he made to their lusts; and the devil having
been often baffled by him, grew more and more enraged, and strengthened the
battle more and more against him: so that the cloud over Christ's head grew
darker and darker, as long as he lived in the world, till it was in its greatest
blackness when he hung upon the cross and cried out, My God, my God, why hast
thou forsaken me! Before this, it was exceedingly dark, in the time of his agony
in the garden; of which we have an account in the words now read; and which I
propose to make the subject of my present discourse. The word agony properly
signifies an earnest strife, such as is witnessed in wrestling, running, or
fighting. And therefore in Luke 13:24. "Strive to enter in at the strait gate:
for many, I say unto you, will seek to enter in, and shall not be able;" the
word in the original, translated strive, is agwnizesqe. "Agonize, to enter in at
the strait gate." The word is especially used for that sort of strife, which in
those days was exhibited in the Olympic games, in which men strove for the
mastery in running, wrestling, and other such kinds of exercises; and a prize
was set up that was bestowed on the conqueror. Those, who thus contended, were,
in the language then in use, said to agonize. Thus the apostle in his epistle to
the Christians of Corinth, a city of Greece, where such games were annually
exhibited, says in allusion to the strivings of the combatants, "And every man
that striveth for the mastery," in the original, every one that agonizeth, "is
temperate in all things." The place where those games were held was called Agwn,
or the place of agony; and the word is particularly used in Scripture for that
striving in earnest prayer wherein persons wrestle with God:they are said to
agonize, or to be in agony, in prayer. So the word is used Rom. 15:30. "Now I
beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the
Spirit, that ye strive together with me in your prayers to God for me:" in the
original sunagwnizesqai moi, that ye agonize together with me. So Col. 4:12.
"Always labouring fervently for you in prayer, that ye may stand perfect and
complete in all the will of God:" in the original agwnizwn agonizing for you. So
that when it is said in the text that Christ was in an agony, the meaning is,
that his soul was in a great and earnest strife and conflict. It was so in two
respects:
1. As his soul was in a great and sore conflict with those
terrible and amazing views and apprehensions which he then had.
2. As he
was at the same time in great labour and earnest strife with God in
prayer.
I propose therefore, in discoursing on the subject of Christ's
agony, distinctly to unfold it, under these two propositions,
I. That the
soul of Christ in his agony in the garden had a sore conflict with those
terrible and amazing views and apprehensions, of which he was then the
subject.
II. That the soul of Christ in his agony in the garden had a
great and earnest labour and struggle with God in prayer.
I. The soul of
Christ in his agony in the garden had a sore conflict with those terrible
amazing views and apprehensions, of which he was then the subject.
In
illustrating this proposition I shall endeavour to show,
1. What those
views and apprehensions were.
2. That the conflict or agony of Christ's
soul was occasioned by those views and apprehensions.
3. That this
conflict was peculiarly great and distressing; and,
4. What we may
suppose to be the special design of God in giving Christ those terrible views
and apprehensions, and causing him to suffer that dreadful conflict, before he
was crucified.
I proposed to show,
First, What were those terrible
views and amazing apprehensions which Christ had in his agony. This may be
explained by considering,
1. The cause of those views and apprehensions;
and,
2. The manner in which they were then experienced.
1. The
cause of those views and apprehensions, which Christ had in his agony in the
garden, was the bitter cup which he was soon after to drink on the cross. The
sufferings which Christ underwent in his agony in the garden, were not his
greatest sufferings; though they were so very great. But his last sufferings
upon the cross were his principal sufferings; and therefore they are called "the
cup that he had to drink." The sufferings of the cross, under which he was
slain, are always in the Scriptures represented as the main sufferings of
Christ; those in which especially "he bare our sins in his own body," and made
atonement for sin. His enduring the cross, his humbling himself, and becoming
obedient unto death, even the death of the cross, is spoken of as the main thing
wherein his sufferings appeared. This is the cup that Christ had set before him
in his agony. It is manifest that Christ had this in view at this time, from the
prayers which he then offered. According to Matthew, Christ made three prayers
that evening while in the garden of Gethsemane, and all on this one subject, the
bitter cup that he was to drink. Of the first, we have an account in Matt.
26:39. "And he went a little farther, and fell on his face and prayed, saying, O
my Father, if it be possible, let this cup pass from me; nevertheless, not as I
will but as thou wilt:" of the second in the 42d verse, "He went away again the
second time and prayed, saying, O my Father, if this cup may not pass from me,
except I drink it, thy will be done:" and of the third in the 44th verse, "And
he left them, and went away again, and prayed the third time, saying the same
words." From this it plainly appears what it was of which Christ had such
terrible views and apprehensions at that time. What he thus insists on in his
prayers, shows on what his mind was so deeply intent. It was his sufferings on
the cross, which were to be endured the next day, when there should be darkness
over all the earth, and at the same time a deeper darkness over the soul of
Christ, of which he had now such lively views and distressing
apprehensions.
2. The manner in which this bitter cup was now set in
Christ's view.
(1.) He had a lively apprehension of it impressed at that
time on his mind. He had an apprehension of the cup that he was to drink before.
His principal errand into the the world was to drink that cup, and he therefore
was never unthoughtful of it, but always bore it in his mind, and often spoke of
it to his disciples. Thus Matt. 16:21. "From that time forth began Jesus to show
unto his disciples how that he must go unto Jerusalem, and suffer many things of
the elders, and chief priests, and scribes, and be killed, and be raised again
the third day ." Again ch. 20:17, 18, 19. "And Jesus going up to Jerusalem, took
the twelve disciples apart in the way, and said unto them, Behold, we go up to
Jerusalem; and the Son of man shall be betrayed unto the chief priests, and unto
the scribes, and they shall condemn him to death. And shall deliver him to the
Gentiles to mock, and to scourge, and to crucify him: and the third day he shall
rise again." The same thing was the subject of conversation on the mount with
Moses and Elias when he was transfigured. So he speaks of his bloody baptism,
Luke 12:50. "But I have a baptism to be baptized with; and how am I straitened
till it be accomplished!" He speaks of it again to Zebedee's children, Matt.
20:22. "Are ye able to drink of the cup that I shall drink of, and to be
baptized with the baptism that I am baptized with? They say unto him, We are
able." He spake of his being lifted up. John 8:28. 'Then said Jesus unto them,
When ye have lifted up the Son of man, then shall ye know that I am he, and that
I do nothing of myself; but as my Father hath taught me, I speak these things ."
John 12:34. "The people answered him, We have heard out of the law that Christ
abideth for ever: and how sayest thou, The Son of man must be lifted up? Who is
this Son of man?" So he spake of destroying the temple of his body, John 2:19.
"Jesus answered and said unto them, Destroy this temple, and in three days I
will raise it up ." And he was very much in speaking of it a little before his
agony, in his dying counsels to his disciples in the 12th and 13th ch. of John.
Thus this was not the first time that Christ had this bitter cup in his view. On
the contrary, he seems always to have had it in view. But it seems that at this
time God gave him an extraordinary view of it. A sense of that wrath that was to
be poured out upon him, and of those amazing sufferings that he was to undergo,
was strongly impressed on his mind by the immediate power of God; so that he had
far more full and lively apprehensions of the bitterness of the cup which he was
to drink than he ever had before, and these apprehensions were so terrible, that
his feeble human nature shrunk at the sight, and was ready to sink.
2.
The cup of bitterness was now represented as just at hand. He had not only a
more clear and lively view of it than before; but it was now set directly before
him, that he might without delay take it up and drink it; for then, within that
same hour, Judas was to come with his band of men, and he was then to deliver up
himself into their hands to the end that he might drink this cup the next day;
unless indeed he refused to take it, and so made his escape from that place
where Judas would come; which he had opportunity enough to do if he had been so
minded. Having thus shown what those terrible views and apprehensions were which
Christ had in the time of his agony; I shall endeavour to show,
II. That
the conflict which the soul of Christ then endured was occasioned by those views
and apprehensions. The sorrow and distress which his soul then suffered, arose
from that lively, and full, and immediate view which he had then given him of
that cup of wrath; by which God the Father did as it were set the cup down
before him, for him to take it and drink it. Some have inquired, what was the
occasion of that distress and agony, and many speculations there have been about
it, but the account which the Scripture itself gives us is sufficiently full in
this matter, and does not leave room for speculation or doubt. The thing that
Christ's mind was so full of at that time was, without doubt, the same with that
which his mouth was so full of: it was the dread which his feeble human nature
had of that dreadful cup, which was vastly more terrible than Nebuchadnezzar's
fiery furnace. He had then a near view of that furnace of wrath, into which he
was to be cast; he was brought to the mouth of the furnace that he might look
into it, and stand and view its raging flames, and see the glowings of its heat,
that he might know where he was going and what he was about to suffer. This was
the thing that filled his soul with sorrow and darkness, this terrible sight as
it were overwhelmed him. For what was that human nature of Christ to such mighty
wrath as this? it was in itself, without the supports of God, but a feeble worm
of the dust, a thing that was crushed before the moth, none of God's children
ever had such a cup set before them, as this first being of every creature had.
But not to dwell any longer on this, I hasten to show,
III. That the
conflict in Christ's soul, in this view of his last sufferings, was dreadful,
beyond all expression or conception. This will appear,
1. From what is
said of its dreadfulness in the history. By one evangelist we are told, (Matt.
26:37.) "He began to be sorrowful and very heavy; and by another, (Mark 14:33.)
"And he taketh with him Peter, and James, and John, and began to be sore amazed,
and to be very heavy." These expressions hold forth the intense and overwhelming
distress that his soul was in. Luke's expression in the text of his being in an
agony, according to the signification of that word in the original, implies no
common degree of sorrow, but such extreme distress that his nature had a most
violent conflict with it, as a man that wrestles with all his might with a
strong man, who labours and exerts his utmost strength to gain a conquest over
him.
2. From what Christ himself says of it, who was not wont to magnify
things beyond the truth. He says, "My soul is exceeding sorrowful even unto
death." Matt. 26:38. What language can more strongly express the most extreme
degree of sorrow? His soul was not only "sorrowful," but "exceeding sorrowful;"
and not only so, but because that did not fully express the degree of his
sorrow, he adds, "even unto death;" which seems to intimate that the very pains
and sorrows of hell, of eternal death, had got hold upon him. The Hebrews were
wont to express the utmost degree of sorrow that any creature could be liable to
by the phrase, the shadow of death. Christ had now, as it were, the shadow of
death brought over his soul by the near view which he had of that bitter cup
that was now set before him.
3. From the effect which it had on his body,
in causing that bloody sweat that we read of in the text. In our translation it
is said, that "his sweat was, as it were, great drops of blood, falling down to
the ground." The word rendered great drops, is in the original qromboi, which
properly signifies lumps or clots; for we may suppose that the blood that was
pressed out through the pores of his skin by the violence of that inward
struggle and conflict that there was, when it came to be exposed to the cool air
of the night, congealed and stiffened, as is the nature of blood, and so fell
off from him not in drops, but in clots. If the suffering of Christ had
occasioned merely a violent sweat, it would have shown that he was in great
agony; for it must be an extraordinary grief and exercise of mind that causes
the body to be all of a sweat abroad in the open air, in a cold night as that
was, as is evident from John 18:18. "And the servants and officers stood there,
who had made a fire of coals, (for it was cold,) and they warmed themselves; and
Peter stood with them, and warmed himself." This was the same night in which
Christ had his agony in the garden. But Christ's inward distress and grief was
not merely such as caused him to be in a violent and universal sweat, but such
as caused him to sweat blood. The distress and anguish of his mind was so
unspeakably extreme as to force his blood through the pores of his skin, and
that so plentifully as to fall in great clots or drops from his body to the
ground. I come now to show,
IV. What may be supposed to be the special
end of God's giving Christ beforehand these terrible views of his last
sufferings; in other words, why it was needful that he should have a more full
and extraordinary view of the cup that he was to drink, a little before he drank
it, than ever he had before; or why he must have such a foretaste of the wrath
of God to be endured on the cross, before the time came that he was actually to
endure it.
Answer. It was needful, in order that he might take the cup
and drink it, as knowing what he did. Unless the human nature of Christ had had
an extraordinary view given him beforehand of what he was to suffer, he could
not, as man, fully know beforehand what he was going to suffer, and therefore
could not, as man, know what he did when he took the cup to drink it, because he
would not fully have known what the cup was--it being a cup that he never drank
before. If Christ had plunged himself into those dreadful sufferings, without
being fully sensible beforehand of their bitterness and dreadfulness, he must
have done he knew not what. As man, he would have plunged himself into
sufferings of the amount of which he was ignorant, and so have acted blindfold;
and of course his taking upon him these sufferings could not have been so fully
his own act. Christ, as God, perfectly knew what these sufferings were; but it
was more needful also that he should know as man; for he was to suffer as man,
and the act of Christ in taking that cup was the act of Christ as God man. But
the man Christ Jesus hitherto never had had experience of any such sufferings as
he was now to endure on the cross; and therefore he could not fully know what
they were beforehand, but by having an extraordinary view of them set before
him, and an extraordinary sense of them impressed on his mind. We have heard of
tortures that others have undergone, but we do not fully know what they were,
because we never experienced them; and it is impossible that we should fully
know what they were but in one of these two ways, either by experiencing them,
or by having a view given of them, or a sense of them impressed in an
extraordinary way. Such a sense was impressed on the mind of the man Christ
Jesus, in the garden of Gethsemane, of his last sufferings, and that caused his
agony. When he had a full sight given him what that wrath of God was that he was
to suffer, the sight was overwhelming to him; it made his soul exceeding
sorrowful, even unto death. Christ was going to be cast into a dreadful furnace
of wrath, and it was not proper that he should plunge himself into it blindfold,
as not knowing how dreadful the furnace was. Therefore that he might not do so,
God first brought him and set him at the mouth of the furnace, that he might
look in, and stand and view its fierce and raging flames, and might see where he
was going, and might voluntarily enter into it and bear it for sinners, as
knowing what it was. This view Christ had in his agony. Then God brought the cup
that he was to drink, and set it down before him, that he might have a full view
of it, and see what it was before he took it and drank it. If Christ had not
fully known what the dreadfulness of these sufferings was, before he took them
upon him, his taking them upon him could not have been fully his own act as man;
there could have been no explicit act of his will about that which he was
ignorant of; there could have been no proper trial, whether he would be willing
to undergo such dreadful sufferings or not, unless he had known beforehand how
dreadful they were; but when he had seen what they were, by having an
extraordinary view given him of them, and then undertaken to endure them
afterwards; then he acted as knowing what he did; then his taking that cup, and
bearing such dreadful sufferings, was properly his own act by an explicit
choice; and so his love to sinners, in that choice of his, was the more
wonderful, as also his obedience to God in it. And it was necessary that this
extraordinary view that Christ had of the cup he was to drink should be given at
that time, just before he was apprehended. This was the most proper season for
it, just before he took the cup, and while he yet had opportunity to refuse the
cup; for before he was apprehended by the company led by Judas, he had
opportunity to make his escape at pleasure. For the place where he was, was
without the city, where he was not at all confined, and was a lonesome, solitary
place; and it was the night season; so that he might have gone from that place
where he would, and his enemies not have known where to have found him. This
view that he had of the bitter cup was given him while he was yet fully at
liberty, before he was given into the hands of his enemies. Christ's delivering
himself up into the hands of his enemies, as he did when Judas came, which was
just after his agony, was properly his act of taking the cup in order to drink;
for Christ knew that the issue of that would be his crucifixion the next day.
These things may show us the end of Christ's agony, and the necessity there was
of such an agony before his last sufferings.
APPLICATION.
1. Hence
we may learn how dreadful Christ's last sufferings were. We learn it from the
dreadful effect which the bare foresight of them had upon him in his agony. His
last sufferings were so dreadful, that the view which Christ had of them before
overwhelmed him and amazed him, as it is said he began to be sore amazed. The
very sight of these last sufferings was so very dreadful as to sink his soul
down into the dark shadow of death; yea, so dreadful was it, that in the sore
conflict which his nature had with it, he was all in a sweat of blood, his body
all over was covered with clotted blood, and not only his body, but the very
ground under him with the blood that fell from him, which had been forced
through his pores through the violence of his agony. And if only the foresight
of the cup was so dreadful, how dreadful was the cup itself, how far beyond all
that can be uttered or conceived! Many of the martyrs have endured extreme
tortures, but from what has been said, there is all reason to think those all
were a mere nothing to the last sufferings of Christ on the cross. And what has
been said affords a convincing argument that the sufferings which Christ endured
in his body on the cross, though they were very dreadful, were yet the least
part of his last sufferings; and that beside those, he endured sufferings in his
soul which were vastly greater. For if it had been only the sufferings which he
endured in his body, though they were very dreadful, we cannot conceive that the
mere anticipation of them would have such an effect on Christ. Many of the
martyrs, for aught we know, have endured as severe tortures in their bodies as
Christ did. Many of the martyrs have been crucified, as Christ was; and yet
their souls have not been so overwhelmed. There has been no appearance of such
amazing sorrow and distress of mind either at the anticipation of their
sufferings, or in the actual enduring of them.
2. From what has been
said, we may see the wonderful strength of the love of Christ to sinners. What
has been said shows the strength of Christ's love two ways.
1. That it
was so strong as to carry him through that agony that he was then in. The
suffering that he then was actually subject to, was dreadful and amazing, as has
been shown; and how wonderful was his love that lasted and was upheld still! The
love of any mere man or angel would doubtless have sunk under such a weight, and
never would have endured such a conflict in such a bloody sweat as that of Jesus
Christ. The anguish of Christ's soul at that time was so strong as to cause that
wonderful effect on his body. But his love to his enemies, poor and unworthy as
they were, was stronger still. The heart of Christ at that time was full of
distress, but it was fuller of love to vile worms: his sorrows abounded, but his
love did much more abound. Christ's soul was overwhelmed with a deluge of grief,
but this was from a deluge of love to sinners in his heart sufficient to
overflow the world, and overwhelm the highest mountains of its sins. Those great
drops of blood that fell down to the ground were a manifestation of an ocean of
love in Christ's heart.
2. The strength of Christ's love more especially
appears in this, that when he had such a full view of the dreadfulness of the
cup that he was to drink, that so amazed him, he would notwithstanding even then
take it up, and drink it. Then seems to have been the greatest and most peculiar
trial of the strength of the love of Christ, when God set down the bitter
portion before him, and let him see what he had to drink, if he persisted in his
love to sinners; and brought him to the mouth of the furnace that he might see
its fierceness, and have a full view of it, and have time then to consider
whether he would go in and suffer the flames of this furnace for such unworthy
creatures, or not. This was as it were proposing it to Christ's last
consideration what he would do; as much as if it had then been said to him,
'Here is the cup that you are to drink, unless you will give up your undertaking
for sinners, and even leave them to perish as they deserve. Will you take this
cup, and drink it for them, or not? There is the furnace into which you are to
be cast, if they are to be saved; either they must perish, or you must endure
this for them. There you see how terrible the heat of the furnace is; you see
what pain and anguish you must endure on the morrow, unless you give up the
cause of sinners. What will you do? is your love such that you will go on? Will
you cast yourself into this dreadful furnace of wrath?' Christ's soul was
overwhelmed with the thought; his feeble human nature shrunk at the dismal
sight. It put him into this dreadful agony which you have heard described; but
his love to sinners held out. Christ would not undergo these sufferings
needlessly, if sinners could be saved without. If there was not an absolute
necessity of his suffering them in order to their salvation, he desired that the
cup might pass from him. But if sinners, on whom he had set his love, could not,
agreeably to the will of God, be saved without his drinking it, he chose that
the will of God should be done. He chose to go on and endure the suffering,
awful as it appeared to him. And this was his final conclusion, after the dismal
conflict of his poor feeble human nature, after he had had the cup in view, and
for at least the space of one hour, had seen how amazing it was. Still he
finally resolved that he would bear it, rather than those poor sinners whom he
had loved from all eternity should perish. When the dreadful cup was before him,
he did not say within himself, why should I, who am so great and glorious a
person, infinitely more honourable than all the angels of heaven, Why should I
go to plunge myself into such dreadful, amazing torments for worthless wretched
worms that cannot be profitable to God, or me, and that deserve to be hated by
me, and not to be loved? Why should I, who have been living from all eternity in
the enjoyment of the Father's love, go to cast myself into such a furnace for
them that never can requite me for it? Why should I yield myself to be thus
crushed by the weight of divine wrath, for them who have no love to me, and are
my enemies? they do not deserve any union with me, and never did, and never will
do, any thing to recommend themselves to me. What shall I be the richer for
having saved a number of miserable haters of God and me, who deserve to have
divine justice glorified in their destruction? Such, however, was not the
language of Christ's heart, in these circumstances; but on the contrary, his
love held out, and he resolved even then, in the midst of his agony, to yield
himself up to the will of God, and to take the cup and drink it. He would not
flee to get out of the way of Judas and those that were with him, though he knew
they were coming, but that same hour delivered himself voluntarily into their
hands. When they came with swords and staves to apprehend him, and he could have
called upon his Father, who would immediately have sent many legions of angels
to repel his enemies, and have delivered him, he would not do it; and when his
disciples would have made resistance, he would not suffer them, as you may see
in Matt. 26:51, and onward: "And, behold, one of them which were with Jesus
stretched out his hand, and drew his sword, and struck a servant of the high
priest's, and smote off his ear. Then said Jesus unto him, Put up again thy
sword into its place: for all they that take the sword shall perish with the
sword. Thinkest thou that I cannot now pray to my Father, and he will presently
give me more than twelve legions of angels? But how then shall the scriptures be
fulfilled, that thus it must be? In that same hour said Jesus to the multitudes,
Are ye come out as against a thief, with swords and staves for to take me? I sat
daily with you teaching in the temple, and ye laid no hold on me. But all this
was done that the scriptures of the prophets might be fulfilled." And Christ,
instead of hiding himself from Judas and the soldiers, told them, when they
seemed to be at a loss whether he was the person whom they sought; and when they
seemed still somewhat to hesitate, being seized with some terror in their minds,
he told them so again, and so yielded himself up into their hands, to be bound
by them, after he had shown them that he could easily resist them if he pleased,
when a single word spoken by him, threw them backwards to the ground, as you may
see in John 18:3, etc. "Judas then, having received a band of men and officers
from the chief priests and Pharisees, cometh thither with lanterns, and torches,
and weapons. Jesus therefore, knowing all things that should come upon him, went
forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth.
Jesus said unto them, I am he. As soon then as he had said unto them, I am he,
they went backward and fell to the ground." Thus powerful, constant, and violent
was the love of Christ; and the special trial of his love above all others in
his whole life seems to have been in the time of his agony. For though his
sufferings were greater afterwards, when he was on the cross, yet he saw clearly
what those sufferings were to be, in the time of his agony; and that seems to
have been the first time that ever Christ Jesus had a clear view what these
sufferings were; and after this the trial was not so great, because the conflict
was over. His human nature had been in a struggle with his love to sinners, but
his love had got the victory. The thing, upon a full view of his sufferings, had
been resolved on and concluded; and accordingly, when the moment arrived, he
actually went through with those sufferings.
But there are two
circumstances of Christ's agony that do still make the strength and constancy of
his love to sinners the more conspicuous.
1. That at the same time that
he had such a view of the dreadfulness of his sufferings, he had also an
extraordinary view of the hatefulness of the wickedness of those for whom those
sufferings were to make atonement. There are two things that render Christ's
love wonderful: 1. That he should be willing to endure sufferings that were so
great; and 2. That he should be willing to endure them to make atonement for
wickedness that was so great. But in order to its being properly said, Christ of
his own act and choice endured sufferings that were so great, to make atonement
for wickedness that was so great, two things were necessary. 1. That he should
have an extraordinary sense how great these sufferings were to be, before he
endured them. This was given in his agony. And 2. That he should also at the
same time have an extraordinary sense how great and hateful was the wickedness
of men for which he suffered to make atonement; or how unworthy those were for
whom he died. And both these were given at the same time. When Christ had such
an extraordinary sense how bitter his cup was to be, he had much to make him
sensible how unworthy and hateful that wickedness of mankind was for which he
suffered; because the hateful and malignant nature of that corruption never
appeared more fully than in the spite and cruelty of men in these sufferings;
and yet his love was such that he went on notwithstanding to suffer for them who
were full of such hateful corruption.
It was the corruption and
wickedness of men that contrived and effected his death; it was the wickedness
of men that agreed with Judas, it was the wickedness of men that betrayed him,
and that apprehended him, and bound him, and led him away like a malefactor; it
was by men's corruption and wickedness that he was arraigned, and falsely
accused, and unjustly judged. It was by men's wickedness that he was reproached,
mocked, buffeted, and spit upon. It was by men's wickedness that Barabbas was
preferred before him. It was men's wickedness that laid the cross upon him to
bear, and that nailed him to it, and put him to so cruel and ignominious a
death. This tended to give Christ an extraordinary sense of the greatness and
hatefulness of the depravity of mankind.
1. Because hereby in the time of
his sufferings he had that depravity set before him as it is, without disguise.
When it killed Christ, it appeared in its proper colours. Here Christ saw it in
its true nature, which is the utmost hatred and contempt of God; in its ultimate
tendency and desire, which is to kill God; and in its greatest aggravation and
highest act, which is killing a person that was God.
2. Because in these
sufferings he felt the fruits of that wickedness. It was then directly levelled
against himself, and exerted itself against him to work his reproach and
torment, which tended to impress a stronger sense of its hatefulness on the
human nature of Christ. But yet at the same time, so wonderful was the love of
Christ to those who exhibited this hateful corruption, that he endured those
very sufferings to deliver them from the punishment of that very corruption. The
wonderfulness of Christ's dying love appears partly in that he died for those
that were so unworthy in themselves, as all mankind have the same kind of
corruptions in their hearts, and partly in that he died for those who were not
only so wicked, but whose wickedness consists in being enemies to him; so that
he did not only die for the wicked, but for his own enemies; and partly in that
he was willing to die for his enemies at the same time that he was feeling the
fruits of their enmity, while he felt the utmost effects and exertions of their
spite against him in the greatest possible contempt and cruelty towards him in
his own greatest ignominy, torments, and death; and partly in that he was
willing to atone for their being his enemies in these very sufferings, and by
that very ignominy, torment, and death that was the fruit of it. The sin and
wickedness of men, for which Christ suffered to make atonement, was, as it were,
set before Christ in his view.
1. In that this wickedness was but a
sample of the wickedness of mankind; for the corruption of all mankind is of the
same nature, and the wickedness that is in one man's heart is of the same nature
and tendency as in another's. As in water, face answereth to face, so the heart
of man to man.
2. It is probable that Christ died to make atonement for
that individual actual wickedness that wrought his sufferings, that reproached,
mocked, buffeted, and crucified him. Some of his crucifiers, for whom he prayed
that they might be forgiven, while they were in the very act of crucifying him,
were afterwards, in answer to his prayer, converted, by the preaching of Peter;
as we have an account of in the 2d chapter of Acts.
2. Another
circumstance of Christ's agony that shows the strength of his love, is the
ungrateful carriage of his disciples at that time. Christ's disciples were among
those for whom he endured this agony, and among those for whom he was going to
endure those last sufferings, of which he now had such dreadful apprehensions.
Yet Christ had already given them an interest in the benefits of those
sufferings. Their sins had already been forgiven them through that blood that he
was going to shed, and they had been infinite gainers already by that dying pity
and love which he had to them, and had through his sufferings been distinguished
from all the world besides. Christ had put greater honour upon them than any
other, by making them his disciples in a more honourable sense than he had done
any other. And yet now, when he had that dreadful cup set before him which he
was going to drink for them, and was in such an agony at the sight of it, he saw
no return on their part but indifference and ingratitude. When he only desired
them to watch with him, that he might be comforted in their company, now at this
sorrowful moment they fell asleep; and showed that they had not concern enough
about it to induce them to keep awake with him even for one hour, though he
desired it of them once and again. But yet this ungrateful treatment of theirs,
for whom he was to drink the cup of wrath which God had set before him, did not
discourage him from taking it, and drinking it for them. His love held out to
them; having loved his own, he loved them to the end. He did not say within
himself when this cup of trembling was before him, Why should I endure so much
for those that are so ungrateful; why should I here wrestle with the expectation
of the terrible wrath of God to be borne by me to-morrow, for them that in the
mean time have not so much concern for me as to keep awake with me when I desire
it of them even for one hour? But on the contrary, with tender and fatherly
compassions he excuses this ingratitude of his disciples, and says, Matt. 26:41.
"Watch and pray, that ye enter not into temptation; the spirit indeed is
willing, but the flesh is weak;" and went and was apprehended, and mocked, and
scourged, and crucified, and poured out his soul unto death, under the heavy
weight of God's dreadful wrath on the cross for them.
3d Inference. From
what has been said, we may learn the wonderfulness of Christ's submission to the
will of God. Christ, as he was a divine person, was the absolute sovereign of
heaven and earth, but yet he was the most wonderful instance of submission to
God's sovereignty that ever was. When he had such a view of the terribleness of
his last sufferings, and prayed if it were possible that that cup might pass
from him, i.e. if there was not an absolute necessity of it in order to the
salvation of sinners, yet it was with a perfect submission to the will of God.
He adds, "Nevertheless, not my will, but thine be done." He chose rather that
the inclination of his human nature, which so much dreaded such exquisite
torments, should be crossed, than that God's will should not take place. He
delighted in the thought of God's will being done; and when he went and prayed
the second time, he had nothing else to say but, "O my Father, if this cup may
not pass from me except I drink it, thy will be done;" and so the third time.
What are such trials of submission as any of us sometimes have in the
afflictions that we suffer in comparison of this? If God does but in his
providence signify it to be his will that we should part with a child, how
hardly are we brought to yield to it, how ready to be unsubmissive and froward!
Or if God lays his hand upon us in some acute pain of body, how ready are we to
be discontented and impatient; when the innocent Son of God, who deserved no
suffering could quietly submit to sufferings inconceivably great, and say it
over and over, God's will be done! When he was brought and set before that
dreadful furnace of wrath into which he was to be cast, in order that he might
look into it and have a full view of its fierceness, when his flesh shrunk at
it, and his nature was in such a conflict, that his body was all covered with a
sweat of blood falling in great drops to the ground, yet his soul quietly
yielded that the will of God should be done, rather than the will or inclination
of his human nature.
4th Infer. What has been said on this subject also
shows us the glory of Christ's obedience. Christ was subject to the moral law as
Adam was, and he was also subject to the ceremonial and judicial laws of Moses;
but the principal command that he had received of the Father was, that he should
lay down his life, that he should voluntarily yield up himself to those terrible
sufferings on the cross. To do this was his principal errand into the world; and
doubtless the principal command that he received, was about that which was the
principal errand on which he was sent. The Father, when he sent him into the
world, sent him with commands concerning what he should do in the world; and his
chief command of all was about that, which was the errand he was chiefly sent
upon, which was to lay down his life. And therefore this command was the
principal trial of his obedience. It was the greatest trial of his obedience,
because it was by far the most difficult command: all the rest were easy in
comparison of this. And the main trial that Christ had, whether he would obey
this command, was in the time of his agony; for that was within an hour before
he was apprehended in order to his sufferings, when he must either yield himself
up to them, or fly from them. And then it was the first time that Christ had a
full view of the difficulty of this command; which appeared so great as to cause
that bloody sweat. Then was the conflict of weak human nature with the
difficulty, then was the sore struggles and wrestling with the heavy trial he
had, and then Christ got the victory over the temptation, from the dread of his
human nature. His obedience held out through the conflict. Then we may suppose
that Satan was especially let loose to set in with the natural dread that the
human nature had of such torments, and to strive to his utmost to dissuade
Christ from going on to drink the bitter cup; for about that time, towards the
close of Christ's life, was he especially delivered up into the hands of Satan
to be tempted of him, more than he was immediately after his baptism; for Christ
says, speaking of that time, Luke 22:53. "When I was daily with you in the
temple, ye stretched forth no hands against me; but this is your hour, and the
power of darkness." So that Christ, in the time of his agony, was wrestling not
only with overwhelming views of his last sufferings, but he also wrestled, in
that bloody sweat, with principalities and powers -- he contended at that time
with the great leviathan that laboured to his utmost to tempt him to
disobedience. So that then Christ had temptations every way to draw him off from
obedience to God. He had temptations from his feeble human nature, that
exceedingly dreaded such torments; and he had temptations from men, who were his
enemies; and he had temptations from the ungrateful carriage of his own
disciples; and he had temptations from the devil. He had also an overwhelming
trial from the manifestation of God's own wrath; when, in the words of Isaiah,
it pleased the Lord to bruise him and put him to grief. But yet he failed not,
but got the victory over all, and performed that great act of obedience at that
time to that same God that hid himself from him, and was showing his wrath to
him for men's sins, which he must presently suffer. Nothing could move him away
from his steadfast obedience to God, but he persisted in saying, "Thy will be
done:" expressing not only his submission, but his obedience; not only his
compliance with the disposing will of God, but also with his preceptive will.
God had given him this cup to drink, and had commanded him to drink it, and that
was reason enough with him to drink it; hence he says, at the conclusion of his
agony, when Judas came with his band, "The cup which my Father giveth me to
drink, shall I not drink it?" John 18:11. Christ, at the time of his agony, had
an inconceivably greater trial of obedience than any man or any angel ever had.
How much was this trial of the obedience of the second Adam beyond the trial of
the obedience of the first Adam! How light was our first father's temptation in
comparison of this! And yet our first surety failed, and our second failed not,
but obtained a glorious victory, and went and became obedient unto death, even
the death of the cross. Thus wonderful and glorious was the obedience of Christ,
by which he wrought out righteousness for believers, and which obedience is
imputed to them. No wonder that it is a sweet penalty sown, and that God stands
ready to bestow heaven as its reward on all that believe on him.
5. What
has been said shows us the sottishness of secure sinners in being so fearless of
the wrath of God. If the wrath of God was so dreadful, that, when Christ only
expected it, his human nature was nearly overwhelmed with the fear of it, and
his soul was amazed, and his body all over in a bloody sweat; then how sottish
are sinners, who are under the threatening of the same wrath of God, and are
condemned to it, and are every moment exposed to it; and yet, instead of
manifesting intense apprehension, are quiet and easy, and unconcerned; instead
of being sorrowful and very heavy, go about with a light and careless heart;
instead of crying out in bitter agony, are often gay and cheerful, and eat and
drink, and sleep quietly, and go on in sin, provoking the wrath of God more and
more, without any great matter of concern! How stupid and sottish are such
persons! Let such senseless sinners consider, that that misery, of which they
are in danger from the wrath of God, is infinitely more terrible than that, the
fear of which occasioned in Christ his agony and bloody sweat. It is more
terrible, both as it differs both in its nature and degree, and also as it
differs in its duration. It is more terrible in its nature and degree. Christ
suffered that which, as it upheld the honour of the divine law, was fully
equivalent to the misery of the damned; and in some respect it was the same
suffering; for it was the wrath of the same God; but yet in other respects it
vastly differed. The difference does not arise from the difference in the wrath
poured out on one and the other, for it is the same wrath, but from the
difference of the subject, which may be best illustrated from Christ's own
comparison. Luke 23:31. "For if they do these things in a green tree, what shall
be done in the dry?" Here he calls himself the green tree, and wicked men the
dry, intimating that the misery that will come on wicked men will be far more
dreadful than those sufferings which came on him, and the difference arises from
the different nature of the subject. The green tree and the dry are both cast
into the fire; but the flames seize and kindle on the dry tree much more
fiercely than on the green. The sufferings that Christ endured differ from the
misery of the wicked in hell in nature and degree in the following
respects.
1. Christ felt not the gnawings of a guilty, condemning
conscience.
2. He felt no torment from the reigning of inward corruptions
and lusts as the damned do. The wicked in hell are their own tormentors, their
lusts are their tormentors, and being without restraint, (for there is no
restraining grace in hell,) their lusts will rage like raging flames in their
hearts. They shall be tormented with the unrestrained violence of a spirit of
envy and malice against God, and against the angels and saints in heaven, and
against one another. Now Christ suffered nothing of this.
3. Christ had
not to consider that God hated him. The wicked in hell have this to make their
misery perfect, they know that God perfectly hates them without the least pity
or regard to them, which will fill their souls with inexpressible misery. But it
was not so with Christ. God withdrew his comfortable presence from Christ, and
hid his face from him, and so poured out his wrath upon him, as made him feel
its terrible effects in his soul; but yet he knew at the same time that God did
not hate him, but infinitely loved him. He cried out of God's forsaking him, but
yet at the same time calls him "My God, my God!" knowing that he was his God
still, though he had forsaken him. But the wicked in hell will know that he is
not their God, but their judge and irreconcilable enemy.
4. Christ did
not suffer despair, as the wicked do in hell. He knew that there would be an end
to his sufferings in a few hours; and that after that he should enter into
eternal glory. But it will be far otherwise with you that are impenitent; if you
die in your present condition, you will be in perfect despair. On these
accounts, the misery of the wicked in hell will be immensely more dreadful in
nature and degree, than those sufferings with the fears of which Christ's soul
was so much overwhelmed.
2. It will infinitely differ in duration.
Christ's sufferings lasted but a few hours, and there was an eternal end to
them, and eternal glory succeeded. But you that are a secure, senseless sinner,
are every day exposed to be cast into everlasting misery, a fire that never
shall be quenched. If then the Son of God was in such amazement, in the
expectation of what he was to suffer for a few hours, how sottish are you who
are continually exposed to sufferings, immensely more dreadful in nature and
degree, and that are to be without any end, but which must be endured without
any rest day or night for ever and ever! If you had a full sense of the
greatness of that misery to which you are exposed, and how dreadful your present
condition is on that account, it would this moment put you into as dreadful an
agony as that which Christ underwent; yea, if your nature could endure it, one
much more dreadful. We should now see you fall down in a bloody sweat, wallowing
in your gore, and crying out in terrible amazement.
Having thus
endeavoured to explain and illustrate the former of the two propositions
mentioned in the commencement of this discourse, I shall now proceed to
show,
II. That the soul of Christ in his agony in the garden was in a
great and earnest strife and conflict in his prayer to God. The labour and
striving of Christ's soul in prayer was a part of his agony, and was without
doubt a part of what is intended in the text, when it is said that Christ was in
an agony; for, as we have shown, the word is especially used in Scripture in
other places for striving or wrestling with God in prayer. From this fact, and
from the evangelist mentioning his being in agony, and his praying earnestly in
the same sentence, we may well understand him as mentioning his striving in
prayer as part of his agony. The words of the text seem to hold forth as much as
that Christ was in an agony in prayer: "Being in an agony, he prayed more
earnestly; and his sweat was, as it were, great drops of blood falling to the
ground." This language seems to imply thus much, that the labour and earnestness
of Christ's soul was so great in his wrestling with God in prayer, that he was
in a mere agony, and all over in a sweat of blood.
What I propose now, in
this second proposition, is by the help of God to explain this part of Christ's
agony which consisted in the agonizing and wrestling of his soul in prayer;
which is the more worthy of a particular inquiry, being that which probably is
but little understood; though, as may appear in the sequel, the right
understanding of it is of great use and consequence in divinity. It is not as I
conceive ordinarily well understood what is meant when it is said in the text
that Christ prayed more earnestly; or what was the thing that he wrestled with
God for, or what was the subject matter of this earnest prayer, or what was the
reason of his being so very earnest in prayer at this time. And therefore, to
set this whole matter in a clear light, I would particularly inquire,
1.
Of what nature this prayer was;
2. What was the subject matter of this
earnest prayer of Christ to the Father;
3. In what capacity Christ
offered up this prayer to God;
4. Why he was so earnest in his
prayer;
5. What was the success of this his earnest wrestling with God in
prayer; and then make some improvement.
I. Of what nature this prayer of
Christ was.
Addresses that are made to God may be of various kinds. Some
are confessions on the part of the individual, or expressions of his sense of
his own unworthiness before God, and are thus penitential addresses to God.
Others are doxologies or prayers intended to express the sense which the person
has of God's greatness and glory. Such are many of the psalms of David. Others
are gratulatory addresses, or expressions of thanksgiving and praise for mercies
received. Others are submissive addresses, or expressions of submission and
resignation to the will of God, whereby he that addresses the Majesty of heaven,
expresses the compliance of his will with the sovereign will of God; saying,
"Thy will, O Lord, be done!" as David, 2 Sam. 15:26. "But if he thus say, I have
no delight in thee; behold, here am I; let him do to me as seemeth good unto
him." Others are petitory or supplicatory; whereby the person that prays, begs
of God and cries to him for some favour desired of him.
Hence the inquiry
is, of which of these kinds was the prayer of Christ, that we read of in the
text.
Answer. It was chiefly supplicatory. It was not penitential or
confessional; for Christ had no sin or unworthiness to confess. Nor was it a
doxology or a thanksgiving or merely an expression of submission; for none of
these agree with what is said in the text, viz. that he prayed more earnestly.
When any one is said to pray earnestly, it implies an earnest request for some
benefit, or favour desired; and not merely a confession, or submission, or
gratulation. So what the apostle says of this prayer, in Heb. 5:7. "Who in the
days of his flesh, when he had offered up prayers and supplications, with strong
crying and tears, unto him that was able to save him from death, and was heard,
in that he feared," shows that it was petitory, or an earnest supplication for
some desired benefit. They are not confessions, or doxologies, or thanksgivings.
or resignations, that are called "supplications" and "strong cyings," but
petitions for some benefit earnestly desired. And having thus resolved the first
inquiry, and shown that this earnest prayer of Christ -was of the nature of a
supplication for some benefit or favour which Christ earnestly desired, I come
to inquire,
II. What was the subject matter of this supplication; or what
favour and benefit that was for which Christ so earnestly supplicated in this
prayer of which we have an account in the text. Now the words of the text are
not express on this matter. It is said that Christ, "being in an agony, prayed
more earnestly;" but yet it is not said what he prayed so earnestly for. And
here is the greatest difficulty attending this account: even what that was which
Christ so earnestly desired, for which he so wrestled with God at that time. And
though we are not expressly told in the text, yet the Scriptures have not left
us without sufficient light in this matter. And the more effectually to avoid
mistakes, I would answer,
1. Negatively, the thing that Christ so
earnestly prayed for at this time, was not that the bitter cup which he had to
drink might pass from him. Christ had before prayed for this, as in the next
verse but one before the text, saying "Father, if thou be willing, remove this
cup from me! nevertheless, not my will, but thine be done!" It is after this
that we have an account that Christ being in an agony, prayed more earnestly;
but we are not to understand that he prayed more earnestly than he had done
before, that the cup might pass from him. That this was not the thing that he so
earnestly prayed for in this second prayer, the following things seem to
prove:
1. This second prayer was after the angel had appeared to him from
heaven, strengthening him, the more cheerfully to take the cup and drink it. The
evangelists inform us that when Christ came into the garden, he began to be
sorrowful, and very heavy, and that he said his soul was exceeding sorrowful,
even unto death, and that then he went and prayed to God, that if it were
possible the cup might pass from him. Luke says in the 41st and 42nd verses,
"that being withdrawn from his disciples about a stone's cast, he kneeled down
and prayed, saying, Father, if thou be willing, remove this cup from me;
nevertheless, not my will, but thine be done!" And then, after this, it is said
in the next verse, that there appeared an angel from heaven unto him
strengthening him. Now this can be understood no otherwise than that the angel
appeared to him, strengthening him and encouraging him to go through his great
and difficult work, to take the cup and drink it. Accordingly we must suppose,
that now Christ was more strengthened and encouraged to go through with his
sufferings: and therefore we cannot suppose that after this he would pray more
earnestly than before to be delivered from his sufferings; and of course that it
was something else that Christ more earnestly prayed for, after that
strengthening of the angel, and not that the cup might pass from him. Though
Christ seems to have a greater sight of his sufferings given him after this
strengthening of the angel than before, that caused such an agony, yet he was
more strengthened to fit him for a greater sight of them, he had greater
strength and courage to grapple with these awful apprehensions, than before. His
strength to bear sufferings is increased with the sense of his
sufferings.
2. Christ, before his second prayer, had had an intimation
from the Father, that it was not his will that the cup should pass from him. The
angel's coming from heaven to strengthen him must be so understood. Christ first
prays, that if it may be the will of the Father, the cup might pass; but not, if
it was not his will; and then God immediately upon this sends an angel to
strengthen, and encourage him to take the cup, which was a plain intimation to
Christ that it was the Father's will that he should take it, and that it should
not pass from him. And so Christ received it; as appears from the account which
Matthew gives of this second prayer. Matt. 26:42. "He went away again the second
time and prayed, saying, O my Father, if this cup may not pass away from me
except I drink it, thy will be done." He speaks as one that now had had an
intimation, since he prayed before, that it was not the will of God. And Luke
tells us how, viz. by God's sending an angel. Matthew informs us, as Luke does,
that in his first prayer, he prayed that if it were possible the cup might pass
from him; but then God sends an angel to signify that it was not his will, and
to encourage him to take it. And then Christ having received this plain
intimation that it was not the will of God that the cup should pass from him,
yields to the message he had received, and says, O my Father, if it be so as
thou hast now signified, thy will be done. Therefore we may surely conclude that
what Christ prayed more earnestly for after this, was not that the cup might
pass from him, but something else; for he would not go to pray more earnestly
that the cup might pass from him, after God had signified that it was not his
will that it should pass from him, than he did before; that would be blasphemous
to suppose. And then,
3dly, The language of the second prayer, as recited
by Matthew, "O my Father, if this cup may not pass from me except I drink it,
thy will be done," shows that Christ did not then pray that the cup might pass
from him. This certainly is not praying more earnestly that the cup might pass:
it is rather a yielding that point, and ceasing any more to urge it, and
submitting to it as a thing now determined by the will of God, made known by the
angel. And,
4. From the apostle's account of this prayer in the 5th ch.
of Hebrews, the words of the apostle are these, "Who in the days of his flesh,
when he had offered up his prayers and supplications, with strong crying and
tears, unto him that was able to save him from death, and was heard in that he
feared." The strong crying and tears of which the apostle speaks, are doubtless
the same that Luke speaks of in the text, when he says, "he being in an agony,
prayed more earnestly;" for this was the sharpest and most earnest crying of
Christ, of which we have any where any account. But according to the apostle's
account, that which Christ feared, and that for which he so strongly cried to
God in this prayer, was something that he was heard in, something that God
granted him his request in, and therefore it was not that the cup might pass
from him. Having thus shown what it was not that Christ prayed for in this
earnest prayer, I proceed to show,
2nd, What it was that Christ so
earnestly sought of God in this prayer.
I answer in one word, it was,
That God's will might be done, in what related to his sufferings. Matthew gives
this express account of it, in the very language of the prayer which has been
recited several times already, "O my Father, if this cup may not pass from me,
except I drink it, thy will be done!" This is a yielding, and an expression of
submission; but it is not merely that. Such words, "The will of the Lord be
done," as they are most commonly used, are not understood as a supplication or
request, but only as an expression of submission. But the words are not always
to be understood in that sense in Scripture, but sometimes are to be understood
as a request. So they are to be understood in the third petition of the Lord's
prayer, "Thy will be done in earth as in heaven." There the words are to be
understood both as an expression of submission, and also a request, as they are
explained in the Assembly's Catechism, and so the words are to be understood
here. The evangelist Mark says that Christ went away again and spake the same
words that he had done in his first prayer. Mark 14:39. But then we must
understand it as of the same words with the latter part of his first prayer,
"nevertheless not my will but thine be done," as Matthew's more full and
particular account shows. So that the thing mentioned in the text, for which
Christ was wrestling with God in this prayer, was, that God's will might be done
in what related to his sufferings.
But then here another inquiry may
arise, viz. What is implied in Christ's praying that God's will might be done in
what related to his sufferings? To this I answer,
1. This implies a
request that he might be strengthened and supported, and enabled to do God's
will, by going through with these sufferings. The same as when he says, "Lo, I
come, in the volume of the book it is written of me, to do thy will, O God." It
was the preceptive will of God that he should take that cup and drink it: it was
the Father's command to him. The Father had given him the cup, and as it were
set it down before him with the command that he should drink it. This was the
greatest act of obedience that Christ was to perform. He prays for strength and
help, that his poor feeble human nature might be supported, that he might not
fail in this great trial, that he might not sink and be swallowed up, and his
strength so overcome that he should not hold out, and finish the appointed
obedience. This was the thing that he feared, of which the apostle speaks in the
5th of Hebrews, when he says,"he was heard in that he feared." When he had such
an extraordinary sense of the dreadfulness of his sufferings impressed on his
mind, the fearfulness of it amazed him. He was afraid lest his poor feeble
strength should be overcome, and that he should fail in so great a trial, that
he should be swallowed up by that death that he was to die, and so should not be
saved from death; and therefore he offered up strong crying and tears unto him
that was able to strengthen him, and support, and save him from death, that the
death he was to suffer might not overcome his love and obedience, but that he
might overcome death, and so be saved from it. If Christ's courage had failed in
the trial, and he had not held out under his dying sufferings, he never would
have been saved from death, but he would have sunk in the deep mire; he never
would have risen from the dead, for his rising from the dead was a reward of his
victory. If his courage had failed, and he had given up, he would have remained
from under the power of death, and so we should all have perished, we should
have remained yet in our sins. If he had failed, all would have failed. If he
had not overcome in that sore conflict, neither he nor we could have been freed
from death, we all must have perished together. Therefore this was the saving
from death that the apostle speaks of, that Christ feared and prayed for with
strong crying and tears. His being overcome of death was the thing that he
feared, and so he was heard in that he feared. This Christ prayed, that the will
of God might be done in his sufferings, even that he might not fail of obeying
God's will in his sufferings; and therefore it follows in the next verse in that
passage of Hebrews, "Though he were a Son, yet learned he obedience by the
things which he suffered." That it was in this respect that Christ in his agony
so earnestly prayed that the will of God might be done, viz. that he might have
strength to do his will, and might not sink and fail in such great sufferings;
is confirmed from the scriptures of the Old Testament, as particularly from the
69th Psalm. The psalmist represents Christ in that psalm, as is evident from the
fact that the words of that psalm are represented as Christ's words in many
places of the New Testament. That psalm is represented as Christ's prayer to God
when his soul was overwhelmed with sorrow and amazement, as it was in his agony;
as you may see in the 1st and 2nd verses, "Save me, O God, for the waters are
come in unto my soul: I sink in deep mire, where there is no standing: I am come
into deep waters, where the floods overflow me." But then the thing that is
represented as being the thing that he feared, was failing, and being
overwhelmed, in this great trial: verses 14 and 15. "Deliver me out of the mire,
and let me not sink: let me be delivered from them that hate me, and out of the
deep waters. Let not the water- flood overflow me, neither let the deep swallow
me up, and let not the pit shut her mouth upon me." So again in the 22d Psalm,
which is also represented as the prayer of Christ under his dreadful sorrow and
sufferings, verses 19, 20, 21. "But be not thou far from me, O Lord; O my
Strength, haste thee to help me. Deliver my soul from the sword; my darling from
the power of the dog. Save me from the lion's mouth." It was meet and suitable
that Christ, when about to engage in that terrible conflict, should thus
earnestly seek help from God to enable him to do his will; for he needed God's
help--the strength of his human nature, without divine help, was not sufficient
to carry him through. This was, without doubt, that in which the first Adam
failed in his first trial, that when the trial came he was not sensible of his
own weakness and dependence. If he had been, and had leaned on God, and cried to
him for his assistance and strength against the temptation, in all likelihood we
should have remained innocent and happy creatures to this day.
2. It
implies a request that God's will and purpose might be obtained in the effects
and fruits of his sufferings, in the glory to his name, that was his design in
them; and particularly in the glory of his grace, in the eternal salvation and
happiness of his elect. This is confirmed by John 12:27,28. "Now is my soul
troubled; and what shall I say?-- Father, save me from this hour: but for this
cause came I unto this hour. Father, glorify thy name. Then came there a voice
from heaven, saying, I have both glorified, and will glorify it again." There
the first request is the same with the first request of Christ here in like
trouble: "Now is my soul troubled; and what shall I say? Father, save me from
this hour." He first prays, as he does here, that he might be saved from his
last sufferings. Then, after he was determined within himself that the will of
God must be otherwise, that he should not be saved from that hour, "but for this
cause," says he, "came I to this hour;" and then his second request after this
is, "Father, glorify thy name!" So this is doubtless the purport of the second
request in his agony, when he prayed that God's will might be done. It is that
God's will might be done in that glory to his own name that he intended in the
effects and fruits of his sufferings, that seeing that it was his will that he
should suffer, he earnestly prays that the end of his suffering, in the glory of
God and the salvation of the elect, may not fail. And these things are what
Christ so earnestly wrestled with God for in his prayer, of which we have an
account in the text, and we have no reason to think that they were not expressed
in prayer as well as implied. It is not reasonable to suppose that the
evangelist in his other account of things mentions all the words of Christ's
prayer. He only mentions the substance.
III. In what capacity did Christ
offer up those earnest prayers to God in his agony?
In answer to this
inquiry, I observe that he offered them up not as a private person, but as high
priest. The apostle speaks of the strong crying and tears, as what Christ
offered up as high priest. Heb. 5:6-7. "As he says also in another place, Thou
art a priest for ever, after the order of Melchisedek: who in the days of his
flesh, when he had offered up prayers and supplications with strong crying and
tears," etc. The things that Christ prayed for in those strong cryings, were
things not of a private nature, but of common concern to the whole church of
which he was the high priest. That the will of God should be done in his
obedience unto death, that his strength and courage should not fail, but that he
should hold out, was of common concern; for, if he had failed, all would have
failed and perished for ever. And of course, that God's name should be glorified
in the effects and fruits of his sufferings, and in the salvation and glory of
all his elect, was a thing of common concern. Christ offered up these strong
cries with his flesh in the same manner as the priests of old were wont to offer
up prayers with their sacrifices. Christ mixed strong crying and tears with his
blood, and so offered up his blood and his prayers together, that the effect and
success of his blood might be obtained. Such earnest agonizing prayers were
offered with his blood, and his infinitely precious and meritorious blood was
offered with his prayers.
IV. Why was Christ so earnest in those
supplications? Luke speaks of them as very earnest; the apostle speaks of them
as strong crying; and his agony partly consisted in this earnestness: and the
account that Luke gives us, seems to imply that his bloody sweat was partly at
least with the great labour and earnest sense of his soul in wrestling with God
in prayer. There were three things that concurred at that time, especially to
cause Christ to be thus earnest and engaged.
1. He had then an
extraordinary sense how dreadful the consequence would be, if God's will should
fail of being done. He had then an extraordinary sense of his own last suffering
under the wrath of God, and if he had failed in those sufferings, he knew the
consequence must be dreadful. He having now such an extraordinary view of the
terribleness of the wrath of God, his love to the elect tended to make him more
than ordinarily earnest that they might be delivered from suffering that wrath
to all eternity, which could not have been if he had failed of doing God's will,
or if the will of God in the effect of his suffering had failed.
2. No
wonder that that extraordinary sense that Christ then had of the costliness of
the means of sinners' salvation, made him very earnest for the success of those
means, as you have already heard.
3. Christ had an extraordinary sense of
his dependence on God, and his need of his help to enable him to do God's will
in this great trial. Though he was innocent, yet he needed divine help. He was
dependent on God, as man, and therefore we read that he trusted in God. Matt.
27:43. "He trusted in God; let him deliver him now, if he will have him: for he
said, I am the Son of God." And when he had such an extraordinary sight of the
dreadfulness of that wrath he was to suffer, he saw how much it was beyond the
strength of his human nature alone.
V. What was the success of this
prayer of Christ?
To this I answer, He obtained all his requests. The
apostle says, "He was heard in that he feared;" in all that he feared. He
obtained strength and help from God, all that he needed, and was carried
through. He was enabled to do and to suffer the whole will of God; and he
obtained the whole of the end of his sufferings--a full atonement for the sins
of the whole world, and the full salvation of every one of those who were given
him in the covenant of redemption, and all that glory to the name of God, which
his mediation was designed to accomplish, not one jot or tittle hath failed.
Herein Christ in his agony was above all others Jacob's antitype, in his
wrestling with God for a blessing; which Jacob did, not as a private person, but
as the head of his posterity, the nation of Israel, and by which he obtained
that commendation of God, "As a prince thou hast power with God;" and therein
was a type of him who was the Prince of
princes.
APPLICATION.
Great improvement may be made of the
consideration of the strong crying and tears of Christ in the days of his flesh,
many ways for our benefit.
1. This may teach us after what manner we
should pray to God, not in a cold and careless manner, but with great
earnestness and engagedness of spirit, and especially when we are praying to God
for those things that are of infinite importance, such as spiritual and eternal
blessings. Such were the benefits that Christ prayed for with such strong crying
and tears, that he might be enabled to do God's will in that great and difficult
work that God had appointed him, that he might not sink and fail, but might get
the victory, and so finally be delivered from death, and that God's will and end
might be obtained as the fruit of his sufferings, in the glory of God, and the
salvation of the elect.
When we go before God in prayer with a cold, dull
heart, and in a lifeless and listless manner pray to him for eternal blessings,
and those of infinite import to our souls, we should think of Christ's earnest
prayers that he poured out to God, with tears and a bloody sweat. The
consideration of it may well make us ashamed of our dull, lifeless prayers to
God, wherein, indeed, we rather ask a denial than ask to be heard; for the
language of such a manner of praying to God, is, that we do not look upon the
benefit that we pray for as of any great importance, that we are indifferent
whether God answers us or not. The example of Jacob in wrestling with God for
the blessing, should teach us earnestness in our prayers, but more especially
the example of Jesus Christ, who wrestled with God in a bloody sweat. If we were
sensible as Christ was of the great importance of those benefits that are of
eternal consequence, our prayers to God for such benefits would be after another
manner than now they are. Our souls also would with earnest labour and strife be
engaged in this duty.
There are many benefits that we ask of God in our
prayers, which are every whit of as great importance to us as those benefits
which Christ asked of God in his agony were to him. It is of as great importance
to us that we should be enabled to do the will of God, and perform a sincere,
universal, and persevering obedience to his commands, as it was to Christ that
he should not fail of doing God's will in his great work. It is of as great
importance to us to be saved from death, as it was to Christ that he should get
the victory over death, and so be saved from it. It is of as great, and
infinitely greater, importance to us, that Christ's redemption should be
successful in us, as it was to him that God's will should be done, in the fruits
and success of his redemption.
Christ recommended earnest watchfulness
and prayerfulness to his disciples, by prayer and example, both at the same
time. When Christ was in his agony, and came and found his disciples asleep, he
bid them watch and pray, Matt. 26:41. "Watch and pray, that ye enter not into
temptation: the spirit indeed is willing, but the flesh is weak." At the same
time he set them an example of that which he commanded them, for though they
slept he watched, and poured out his soul in those earnest prayers that you have
heard of; and Christ has elsewhere taught us to ask those blessings of God that
are of infinite importance, as those that will take no denial. We have another
example of the great conflicts and engagedness of Christ's spirit in this duty.
Luke 6:12. "And it came to pass in those days, that he went out into a mountain
to pray, and continued all night in prayer to God." And he was often
recommending earnestness in crying to God in prayers. In the parable of the
unjust judge, Luke 18 at the beginning; "And he spake a parable unto them to
this end, that men ought always to pray, and not to faint; saying There was in a
city a judge, which feared not God, neither regarded man; and there was a widow
in that city; and she came unto him, saying, Avenge me of mine adversary. And he
would not for awhile: but afterwards he saith within himself, Though I fear not
God nor regard man, yet because this widow troubleth me, I will avenge her, lest
by her continual coming she weary me. And the Lord said, Hear what the unjust
judge saith." Luke 6:5, etc. "And he said unto them, Which of you shall have a
friend, and shall go unto him at midnight, and say unto him, Friend, lend me
three loaves; for a friend of mine in his journey is come to me, and I have
nothing to set before him? And he from within shall answer and say, Trouble me
not: the door is now shut, and my children are with me in bed; I cannot rise and
give thee. I say unto you, though he will not rise and give him because he is
his friend, yet because of his importunity, he will rise and give him as many as
he needeth." He taught it in his own way of answering prayer, as in answering
the woman of Canaan, Matt. 15:22, etc. "And behold a woman of Canaan came out of
the coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of
David; my daughter is grievously vexed with a devil. But he answered her not a
word. And his disciples came and besought him, saying, Send her away; for she
crieth after us. But he answered and said, I am not sent but unto the lost sheep
of the house of Israel. Then came she and worshipped him, saying, Lord, help me.
But he answered and said, It is not meet to take the children's bread and cast
it to dogs. And she said, Truth, Lord; yet the dogs eat of the crumbs which fall
from their master's table. Then Jesus answered and said unto her, O woman, great
is thy faith; be it unto thee even as thou wilt. And her daughter was made whole
from that very hour." And as Christ prayed in his agony, so I have already
mentioned several texts of Scripture wherein we are directed to agonize in our
prayers to God.
2. These earnest prayers and strong cries of Christ to
the Father in his agony, show the greatness of his love to sinners. For, as has
been shown, these strong cries of Jesus Christ were what he offered up to God as
a public person, in the capacity of high priest, and in the behalf of those
whose priest he was. When he offered up his sacrifice for sinners whom he had
loved from eternity, he withal offered up earnest prayers. His strong cries, his
tears, and his blood, were all offered up together to God, and they were all
offered up for the same end, for the glory of God in the salvation of the elect.
They were all offered up for the same persons, viz. for his people. For them he
shed his blood and that bloody sweat, when it fell down in clotted lumps to the
ground; and for them he so earnestly cried to God at the same time. It was that
the will of God might be done in the success of his sufferings, in the success
of that blood, in the salvation of those for whom that blood was shed, and
therefore this strong crying shows his strong love; it shows how greatly he
desired the salvation of sinners. He cried to God that he might not sink and
fail in that great undertaking, because if he did so, sinners could not be
saved, but all must perish. He prayed that he might get the victory over death,
because if he did not get the victory, his people could never obtain that
victory, and they can conquer no otherwise than by his conquest. If the Captain
of our salvation had not conquered in this sore conflict, none of us could have
conquered, but we must have all sunk with him. He cried to God that he might be
saved from death, and if he had not been saved from death in his resurrection,
none of us could ever have been saved from death. It was a great sight to see
Christ in that great conflict that he was in in his agony, but every thing in it
was from love, that strong love that was in his heart. His tears that flowed
from his eyes were from love; his great sweat was from love; his blood, his
prostrating himself on the ground before the Father, was from love; his earnest
crying to God was from the strength and ardency of his love. It is looked upon
as one principal way wherein true love and good will is shown in christian
friends one towards another, heartily to pray one for another; and it is one way
wherein Christ directs us to show our love to our enemies, even praying for
them. Matt. 5:44. "But I say unto you, Love your enemies, bless them that curse
you, and pray for them which despitefully use you, and persecute you." But was
there ever any prayer that manifested love to enemies to such a degree, as those
strong cries and tears of the Son of God for the success of his blood in the
salvation of his enemies; the strife and conflict of whose soul in prayer was
such as to produce his agony and his bloody sweat?
3. If Christ was thus
earnest in prayer to God, that the end of his sufferings might be obtained in
the salvation of sinners, then how much ought those sinners to be reproved that
do not earnestly seek their own salvation! If Christ offered up such strong
cries for sinners as their high priest, that bought their salvation, who stood
in no need of sinners, who had been happy from all eternity without them, and
could not be made happier by them; then how great is the sottishness of those
sinners that seek their own salvation in a dull and lifeless manner; that
content themselves with a formal attendance on the duties of religion, with
their hearts in the mean time much more earnestly set after other things! They
after a sort attend on the duty of social prayer, wherein they pray to God that
he would have mercy on them and save them; but after what a poor dull way is it
that they do it! they do not apply their heart unto wisdom, nor incline their
ear to understanding; they do not cry after wisdom, nor lift up their voice for
understanding; they do not seek it as silver, nor search for it as for hidden
treasures. Christ's earnest cries in his agony may convince us that it was not
without reason that he insisted upon it, in Luke 13:24. that we should strive to
enter in at the strait gate, which, as I have already observed to you, is, in
the original, Agwnizesqe, "Agonize to enter in at the strait gate." If sinners
would be in a hopeful way to obtain their salvation, they should agonize in that
great concern as men that are taking a city by violence, as Matt. 11:12. "And
from the days of John the Baptist until now the kingdom of heaven suffereth
violence, and the violent take it by force." When a body of resolute soldiers
are attempting to take a strong city in which they meet with great opposition,
what violent conflicts are there before the city is taken! How do the soldiers
press on against the very mouths of the enemies' cannon, and upon the points of
their swords! When the soldiers are scaling the walls, and making their first
entrance into the city, what a violent struggle is there between them and their
enemies that strive to keep them out! How do they, as it were, agonize with all
their strength! So ought we to seek our salvation, if we would be in a likely
way to obtain it. How great is the folly then of those who content themselves
with seeking with a cold and lifeless frame of spirit, and so continue from
month to month, and from year to year, and yet flatter themselves that they
shall be successful!
How much more still are they to be reproved, who are
not in a way of seeking their salvation at all, but wholly neglect their
precious souls, and attend the duties of religion no further than is just
necessary to keep up their credit among men; and instead of pressing into the
kingdom of God, are rather violently pressing on towards their own destruction
and ruin, being hurried on by their many head strong lusts, as the herd of swine
were hurried on by the legion of devils, and ran violently down a steep place
into the sea, and perished in the waters! Matt. 8:32.
4. From what has
been said under this proposition, we may learn after what manner Christians
ought to go through the work that is before them. Christ had a great work before
him when that took place, of which we have an account in the text. Though it was
very near the close of his life, yet he then, when his agony began, had the
chief part of the work before him that he came into the world to do; which was
to offer up that sacrifice which he offered in his last sufferings, and therein
to perform the greatest act of his obedience to God. And so the Christians have
a great work to do, a service they are to perform to God, that is attended with
great difficulty. They have a race set before them that they have to run, a
warfare that is appointed them. Christ was the subject of a very great trial in
the time of his agony; so God is wont to exercise his people with great trials.
Christ met with great opposition in that work that he had to do; so believers
are like to meet with great opposition in running the race that is set before
them. Christ, as man, had a feeble nature, that was in itself very insufficient
to sustain such a conflict, or to support such a load as was coming upon him. So
the saints have the same weak human nature, and beside that, great sinful
infirmities that Christ had not, which lay them under great disadvantages, and
greatly enhance the difficulty of their work. Those great tribulations and
difficulties that were before Christ, were the way in which he was to enter into
the kingdom of heaven; so his followers must expect, "through much tribulation
to enter into the kingdom of heaven." The cross was to Christ the way to the
crown of glory, and so it is to his disciples. The circumstances of Christ and
of his followers in those things are alike, their case, therefore, is the same;
and therefore Christ's behaviour under those circumstances, was a fit example
for them to follow. They should look to their Captain, and observe after what
manner he went through his great work, and the great tribulations which he
endured. They should observe after what manner he entered into the kingdom of
heaven, and obtained the crown of glory, and so they also should run the race
that is set before them. "Wherefore, seeing we also are compassed about with so
great a cloud of witnesses, let us lay aside every weight, and the sin which
doth so easily beset us, and let us run with patience the race that is set
before us. Looking unto Jesus, the author and finisher of our faith; who for the
joy that was set before him, endured the cross, despising the shame, and is set
down at the right hand of the throne of God." Particularly,
(1.) When
others are asleep they should be awake, as it was with Christ. The time of
Christ's agony was the night season, the time wherein persons were wont to be
asleep: it was the time wherein the disciples that were about Christ were
asleep; but Christ then had something else to do than to sleep; he had a great
work to do; he kept awake, with his heart engaged in this work. So should it be
with the believers of Christ; when the souls of their neighbours are asleep in
their sins, and under the power of a lethargic insensibility and sloth, they
should watch and pray, and maintain a lively sense of the infinite importance of
their spiritual concerns. 1 Thess. 5:6. "Therefore let us not sleep, as do
others, but let us watch and be sober."
(2.) They should go through their
work with earnest labour, as Christ did. The time when others were asleep was a
time when Christ was about his great work, and was engaged in it with all his
might, agonizing in it; conflicting and wrestling, in tears, and in blood. So
should Christians with the utmost earnestness improve their time with souls
engaged in this work, pushing through the opposition they meet with in it,
pushing through all difficulties and sufferings there are in the way, running
with patience the race set before them, conflicting with the enemies of their
souls with all their might; as those that wrestle not with flesh and blood, but
with principalities and powers, and the rulers of the darkness of this world,
and spiritual wickedness in high places.
(3.) This labour and strife
should be, that God may be glorified, and their own eternal happiness obtained
in a way of doing God's will. Thus it was with Christ: what he so earnestly
strove for was, that he might do the will of God, that he might keep his
command, his difficult command, without failing in it, and that in this way
God's will might be done, in that glory to his ever great name, and that
salvation to his elect that he intended by his sufferings. Here is an example
for the saints to follow in that holy strife, and race, and warfare, which God
has appointed them; they should strive to do the will of their heavenly Father,
that they may, as the apostle expresses it, Rom. 12:2. "Prove what is that good,
and acceptable, and perfect will of God," and that in this way they may glorify
God, and may come at last to be happy for ever in the enjoyment of
God.
(4.) In all the great work they have to do, their eye should be to
God for his help to enable them to overcome. Thus did the man Christ Jesus: he
strove in his work even to such an agony and bloody sweat. But how did he
strive? It was not in his own strength, but his eyes were to God, he cries unto
him for his help and strength to uphold him, that he might not fail; he watched
and prayed, as he desired his disciples to do; he wrestled with his enemies and
with his great sufferings, but at the same time wrestled with God to obtain his
help, to enable him to get the victory. Thus the saints should use their
strength in their christian course to the utmost, but not as depending on their
own strength, but crying mightily to God for his strength to make them
conquerors.
(5.) In this way they should hold out to the end as Christ
did. Christ in this way was successful, and obtained the victory, and won the
prize; he overcame, and is set down with the Father in his throne. So Christians
should persevere and hold out in their great work to the end; they should
continue to run their race till they have come to the end of it; they should be
faithful unto the death as Christ was; and then, when they have overcome, they
shall sit down with him in his throne. Rev. 3:21. "To him that overcometh will I
grant to sit with me in my throne, even as I also overcame, and am set down with
my Father in his throne."
5. Hence burdened and distressed sinners, if
any such are here present, may have abundant ground of encouragement to come to
Christ for salvation. Here is great encouragement to sinners to come to this
high priest that offered up such strong crying and tears with his blood, for the
success of his sufferings in the salvation of sinners. For,
1st, Here is
great ground of assurance that Christ stands ready to accept of sinners, and
bestow salvation upon them; for those strong cries of his that he offered up in
the capacity of our high priest, show how earnestly desirous he was of it. If he
was not willing that sinners should be saved, be they ever so unworthy of it,
then why would he so wrestle with God for it in such a bloody sweat? Would any
one so earnestly cry to God with such costly cries, in such great labour and
travail of soul, for that, that he did not desire that God should bestow? No,
surely! but this shows how greatly his heart was set on the success of his
redemption; and therefore since he has by such earnest prayers, and by such a
bloody sweat, obtained salvation of the Father to bestow on sinners, he will
surely be ready to bestow it upon them, if they come to him for it; otherwise he
will frustrate his own design; and he that so earnestly cried to God that his
design might not be frustrated, will not, after all, frustrate it
himself.
2. Here is the strongest ground of assurance that God stands
ready to accept of all those that come to him for mercy through Christ, for this
is what Christ prayed for in those earnest prayers, whose prayers were always
heard, as Christ says, John 11:42. "And I knew that thou hearest me always." And
especially may they conclude, that heard their high priest in those strong cries
that he offered up with his blood, and that especially on the following
account.
(1.) They were the most earnest prayers that ever were made.
Jacob was very earnest when he wrestled with God; and many others have wrestled
with God with many tears; yea, doubtless, many of the saints have wrestled with
God with such inward labour and strife as to produce powerful effects on the
body. But so earnest was Christ, so strong was the labour and fervency of his
heart, that he cried to God in a sweat of blood; so that if any earnestness and
importunity in prayer ever prevailed with God, we may conclude that that
prevailed.
(2.) He who then prayed was the most worthy person that ever
put up a prayer. He had more worthiness than ever men or angels had in the sight
of God, according as by inheritance he has obtained a more excellent name than
they; for he was the only-begotten Son of God, infinitely lovely in his sight,
the Son in whom he declared once and again he was well-pleased. He was
infinitely near and dear to God, and had more worthiness in his eyes ten
thousand times than all men and angels put together. And can we suppose any
other than that such a person was heard when he cried to God with such
earnestness? Did Jacob, a poor sinful man, when he had wrestled with God, obtain
of God the name of ISRAEL, and that encomium, that as a prince he had power with
God, and prevailed? And did Elijah, who was a man of like passions, and of like
corruptions with us, when he prayed, earnestly prevail on God to work such great
wonders? And shall not the only-begotten Son of God, when wrestling with God in
tears and blood, prevail, and have his request granted him?
Surely there
is no room to suppose any such thing; and therefore, there is no room to doubt
whether God will bestow salvation on those that believe in him, at his
request.
(3.) Christ offered up these earnest prayers with the best plea
for an answer that ever was offered to God, viz. his own blood; which was an
equivalent for the thing that he asked. He not only offered up strong cries, but
he offered them up with a price fully sufficient to purchase the benefit he
asked.
(4.) Christ offered this price and those strong cries both
together; for at the same time that he was pouring out these earnest requests
for the success of his redemption in the salvation of sinners, he also shed his
blood. His blood fell down to the ground at the same instant that his cries went
up to heaven. Let burdened and distressed sinners, that are ready to doubt of
the efficacy of Christ's intercession for such unworthy creatures as they, and
to call in question God's readiness to accept them for Christ's sake, consider
these things. Go to the garden where the Son of God was in an agony, and where
he cried to God so earnestly, and where his sweat was, as it were, great drops
of blood, and then see what a conclusion you will draw up from such a wonderful
sight.
6. The godly may take great comfort in this, that Christ has as
their high priest offered up such strong cries to God. You that have good
evidence of your being believers in Christ, and his true followers and servants,
may comfort yourselves in this, that Christ Jesus is your high priest, that that
blood, which Christ shed in his agony, fell down to the ground for you, and that
those earnest cries were sent up to God for you, for the success of his labours
and sufferings in all that good you stood in need of in this world, and in your
everlasting happiness in the world to come. This may be a comfort to you in all
losses, and under all difficulties, that you may encourage your faith, and
strengthen your hope, and cause you greatly to rejoice. If you were under any
remarkable difficulties, it would be a great comfort to you to have the prayers
of some man that you looked upon to be a man of eminent piety, and one that had
a great interest at the throne of grace, and especially if you knew that he was
very earnest and greatly engaged in prayer for you. But how much more may you be
comforted in it, that you have an interest in the prayers and cries of the
only-begotten and infinitely worthy Son of God, and that he was so earnest in
his prayers for you, as you have heard!
7. Hence we may learn how earnest
Christians ought to be in their prayers and endeavours for the salvation of
others. Christians are the followers of Christ, and they should follow him in
this. We see from what we have heard, how great the labour and travail of
Christ's soul was for others' salvation, and what earnest and strong cries to
God accompanied his labours. Here he hath set us an example. Herein he hath set
an example for ministers, who should as co-workers with Christ travail in birth
with them till Christ be found in them. Gal. 4:19. "My little children, of whom
I travail in birth again, until Christ be formed in you." They should be willing
to spend and be spent for them. They should not only labour for them, and pray
earnestly for them, but should, if occasion required, be ready to suffer for
them, and to spend not only their strength, but their blood for them. 2 Cor.
12:15. "And I will very gladly spend and be spent for you, though the more
abundantly I love you, the less I be loved." Here is an example for parents,
showing how they ought to labour and cry to God for the spiritual good of their
children. You see how Christ laboured and strove and cried to God for the
salvation of his spiritual children; and will not you earnestly seek and cry to
God for your natural children?
Here is an example for neighbours one
towards another how they should seek and cry for the good of one another's
souls, for this is the command of Christ, that they should love one another as
Christ loved them. John 15:12. Here is an example for us, showing how we should
earnestly seek and pray for the spiritual and eternal good of our enemies, for
Christ did all this for his enemies, and when some of those enemies were at that
very instant plotting his death, and busily contriving to satiate their malice
and cruelty, in his most extreme torments, and most ignominious
destruction.
.
.
.
Back to Top
Absent from the Body
SERMON VI.[1]
TRUE SAINTS, WHEN ABSENT FROM THE BODY, ARE PRESENT WITH THE LORD.
2 CORINTHIANS v. 3.--We are confident, I say, and willing rather
to be absent from the body, and to be present with the Lord.
THE apostle
in this place is giving a reason why he went on with so much boldness and
immovable steadfastness, through such labors, sufferings, and dangers of his
life, in the service of his Lord; for which his enemies, the false teachers
among the Corinthians, sometimes reproached him as being beside himself, and
driven on by a kind of madness. In the latter part of the preceding chapter, the
apostle informs the Christian Corinthians, that the reason why he did thus, was,
that he firmly believed the promises that Christ had made to his faithful
servants of a glorious future eternal reward, and knew that these present
afflictions were light, and but for a moment, in comparison of that far more
exceeding and eternal weight of glory. The same discourse is continued in this
chapter; wherein the apostle further insists on the reason he had given of his
constancy in suffering, and exposing himself to death in the work of the
ministry, even the more happy state he expected after death. And this is the
subject of the text; wherein may be observed,
1. The great future privilege,
which the apostle hoped for; that of being present with Christ. The words, in
the original, properly signify dwelling with Christ, as in the same country or
city, or making a home with Christ.
2. When the apostle looked for this
privilege, viz., when he should be absent from the body. Not to wait for it till
the resurrection, when soul and body should be united again. He signifies the
same thing in his epistle to the Philippians, chap. i. 22, 23: "But if I live in
the flesh, this is the fruit of my labor. Yet what I shall choose, I wot not.
For I am in a strait between two; having a desire to depart, and to be with
Christ."
3. The value the apostle set on this privilege. It was such, that
for the sake of it, he chose to be absent from the body. He was willing rather,
or (as the word properly signifies) it were more pleasing to him, to part with
the present life, and all its enjoyments, and be possessed of this great
benefit, than to continue here.
4. The present benefit, which the apostle
had by his faith and hope of this future privilege, and of his great value for
it, viz., that hence he received courage, assurance, and constancy of mind,
agreeable to the proper import of the word that is rendered, we are confident.
The apostle is now giving a reason of that fortitude and immovable stability of
mind, with which he went through those extreme labors, hardships and dangers,
which he mentions in this discourse; so that, in the midst of all, he did not
faint, was not discouraged, but had constant light, and inward support,
strength, and comfort in the midst of all: agreeable to the 10th verse of the
foregoing chapter, "For which cause, we faint not; but though our outward man
perish, yet the inward man is renewed day by day." And the same is expressed
more particularly in the 8th, 9th, and 10th verses, of that chapter: "We are
troubled on every side, yet not distressed; we are perplexed, but not in
despair; persecuted, but not forsaken; cast down, but not destroyed; always
bearing about in the body, the dying of the Lord Jesus, that the life also of
Jesus might be made manifest in our mortal flesh." And in the next chapter,
verses 4-10: "In all things approving ourselves as the ministers of God, in much
patience, in afflictions, in necessities, in distresses, in stripes, in
imprisonments, in tumults, in labors, in watchings, in fastings, by pureness, by
knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned,
by the word of truth, by the power of God, by the armor of righteousness on the
right hand and on the left, by honor and dishonor, by evil report and good
report: as deceivers, and yet true; as unknown, and yet well known; as dying,
and behold, we live; as chastened, and not killed; as sorrowful, yet alway
rejoicing; as poor, yet making many rich; as having nothing, and yet possessing
all things."
Among the many useful observations there might be raised
from the text, I shall at this time only insist on that which lies most plainly
before us in the words, viz., this:
The souls of true saints, when they
leave their bodies at death, go to be with Christ.
Departed souls of
saints go to be with Christ, in the following respects:
I. They go to
dwell in the same blessed abode with the glorified human nature of Christ.
The human nature of Christ is yet in being. He still continues, and will
continue to all eternity, to be both God and man. His whole human nature
remains: not only his human soul, but also his human body. His dead body rose
from the dead; and the same that was raised from the dead, is exalted and
glorified at God's right hand; that which was dead is now alive, and lives for
evermore.
And therefore there is a certain place, a particular part of the
external creation, to which Christ is gone, and where he remains. And this place
is that which we call the highest heaven, or the heaven of heavens; a place
beyond all the visible heavens. Eph. iv. 9, 10, "Now that he ascended, what is
it but that he also descended first into the lower parts of the earth? He that
descended, is the same also that ascended up far above all heavens." This is the
same which the apostle calls the third heaven, 2 Cor. xii.
2, reckoning the
aerial heaven as the first, the starry heaven as the second, and the highest
heaven as the third. This is the abode of the holy angels; they are called "the
angels of heaven," Matt. xxiv. 36; "The angels which are in heaven," Mark xiii.
32; "The angels of God in heaven," Matt. xxii. 30, and Mark xii. 25. They are
said "always to behold the face of the Father which is in heaven," Matt. xviii,
10. And they are elsewhere often represented as before the throne of God, or
surrounding his throne in heaven, and sent from thence, and descending from
thence on messages to this world. And thither it is that the souls of departed
saints are conducted, when they die. They are not reserved in some abode
distinct from the highest heaven; a place of rest, which they are kept in, till
the day of judgment; such as some imagine, which they call the hades of the
happy: but they go directly to heaven itself. This is the saints' home, being
their Father's house: they are pilgrims and strangers on the earth, and this is
the other and better country that they are travelling to, Heb. xi. 13–26. This
is the city they belong to: Philip. iii. 20, "Our conversation or (as the word
properly signifies) citizenship, is in heaven." Therefore this undoubtedly is
the place the apostle has respect to in my text, when he says,"We are willing to
forsake our former house, the body, and to dwell in the same house, city or
country, wherein Christ dwells;" which is the proper import of the words of the
original. What can this house, or city, or country be, but that house, which is
elsewhere spoken of, as their proper home, and their Father's house, and the
city and country to which they properly belong, and whither they are travelling
all the while they continue in this world, and the house, city, and country
where we know the human nature of Christ is? This is the saints' rest; here
their hearts are while they live; and here their treasure is. "The inheritance
incorruptible, and undefiled, and that fadeth not away, that is designed for
them, is reserved in heaven," 1 Pet. i. 4; and therefore they never can have
their proper and full rest till they come here. So that undoubtedly their souls,
when absent from their bodies (when the Scriptures represent them as in a state
of perfect rest), arrive hither. Those two saints, that left this world, to go
to their rest in another world, without dying, viz., Enoch and Elijah, went to
heaven. Elijah was seen ascending up to heaven, as Christ was. And to the same
resting place, is there all reason to think, that those saints go, that leave
the world, to go to their rest, by death. Moses, when he died in the top of the
mount, ascended to the same glorious abode with Elias, who ascended without
dying. They are companions in another world; as they appeared together at
Christ's transfiguration. They were together at that time with Christ in the
mount, when there was a specimen or sample of his glorification in heaven. And
doubtless they were also together afterwards, with him, when he was, actually,
fully glorified in heaven. And thither undoubtedly it was, that the soul of
Stephen ascended, when he expired. The circumstances of his death demonstrate
it, as we have an account of it, Acts vii. 55, &c.: "He, being full of the
Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and
Jesus standing on the right hand of God, and said, Behold, I see the heavens
opened, and the Son of man (i.e. Jesus, in his human nature) standing on the
right hand of God. Then they cried out with a loud voice, and stopped their
ears, and ran upon him with one accord, and cast him out of the city, and stoned
him. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive
my spirit." Before his death he had an extraordinary view of the glory that his
Saviour had received in heaven, not only for himself, but for him, and all his
faithful followers; that he might be encouraged, by the hopes of this glory,
cheerfully to lay down his life for his sake. Accordingly he dies in the hope of
this, saying, "Lord Jesus, receive my spirit." By which doubtless he meant,
"receive my spirit to be with thee, in that glory, wherein I have now seen thee,
in heaven, at the right hand of God." And thither it was that the soul of the
penitent thief on the cross ascended. Christ said to him, "To-day shalt thou be
with me in paradise." Paradise is the same with the third heaven; as appears by
2 Cor. xii. 2, 3, 4. There that which is called the third heaven in the 2d
verse, in the 4th verse is called paradise. The departed souls of the apostles
and prophets are in heaven; as is manifest from Rev. xviii. 20: "Rejoice over
her, thou heaven, and ye holy apostles and prophets."
The church of God
is distinguished in Scripture, from time to time, into these two parts; that
part of it that is in heaven, and that which is in earth; Eph. iii. 14, 15,
"Jesus Christ, of whom the whole family in heaven and earth is named." Col. i.
20, "And having made peace through the blood of his cross, by him to reconcile
all things to himself, by him, I say, whether they be things in earth or things
in heaven." Now what things in heaven are they for whom peace has been made by
the blood of Christ's cross, and who have by him been reconciled to God, but the
saints in heaven? In like manner we read, Eph. i. 10, of God's gathering
together in one all things in Christ, both which are in heaven, and which are on
earth, even in him." The spirits of just men made perfect are in the same city
of the living God, and heavenly Jerusalem, with the innumerable company of
angels, and Jesus the Mediator of the new covenant; as is manifest by Heb. xii.
22, 23, 24. The church of God is often in Scripture called by the name
Jerusalem; and the apostle speaks of the Jerusalem which is above, or which is
in heaven, as the mother of us all; but if no part of the church be in heaven,
or none but Enoch and Elias, it is not likely that the church would be called
the Jerusalem which is in heaven.
II. The souls of true saints, when
they leave their bodies at death, go to be with Christ, as they go to dwell in
the immediate, full and constant sight or view of him. When we are absent from
our dear friends, they are out of sight; but when we are with them, we have the
opportunity and satisfaction of seeing them. So while the saints are in the
body, and are absent from the Lord, HE is in several respects out of sight: 1
Pet. i. 8, "Whom having not seen, ye love: in whom, though now ye see him not,
yet believing," &c. They have indeed, in this world, a spiritual sight of
Christ; but they see through a glass darkly, and with great interruption; but in
heaven they see him face to face, 1 Cor. xiii. 12; "The pure in heart are
blessed; for they shall see God," Matt. v. 8. Their beatifical vision of God is
in Christ, who is that brightness or effulgence of God's glory, by which his
glory shines forth in heaven, to the view of saints and angels there, as well as
here on earth. This is the Sun of righteousness, that is not only the light of
this world, but is also the sun that enlightens the heavenly Jerusalem; by whose
bright beams it is that the glory of God shines forth there, to the enlightening
and making happy all the glorious inhabitants. "The Lamb is the light thereof;
and so the glory of God doth lighten it," Rev. xxi. 23. None sees God the Father
immediately, who is the King eternal, immortal, invisible; Christ is the image
of that invisible God, by which he is seen by all elect creatures. The only
begotten Son that is in the bosom of the Father, he hath declared him, and
manifested him. None has ever immediately seen the Father, but the Son; and none
else sees the Father any other way, than by the Son's revealing him. And in
heaven, the spirits of just men made perfect do see him as he is. They behold
his glory. They see the glory of his divine nature, consisting in all the glory
of the Godhead, the beauty of all his perfections; his great majesty, almighty
power, his infinite wisdom, holiness, and grace, and they see the beauty of his
glorified human nature, and the glory which the Father hath given him, as
God-man and Mediator. For this end, Christ desired that his saints might "be
with him, that they might behold his glory," John xvii. 24. And when the souls
of the saints leave their bodies, to go to be with Christ, they behold the
marvellous glory of that great work of his, the work of redemption, and of the
glorious way of salvation by him; desire to look into. They have a most clear
view of the unfathomable depths of the manifold wisdom and knowledge of God; and
the most bright displays of the infinite purity and holiness of God, that do
appear in that way and work; and see in a much clearer manner than the saints do
here, what is the breadth and length, and depth and height of the grace and love
of Christ, appearing in his redemption. And as they see the unspeakable riches
and glory of the attribute of God's grace, so they most clearly behold and
understand Christ's eternal and unmeasurable dying love to them in particular.
And in short, they see every thing in Christ that tends to kindle and inflame
love, and every thing that tends to gratify love, and every thing that tends to
satisfy them: and that in the most clear and glorious manner, without any
darkness or delusion, without any impediment or interruption. Now the saints,
while in the body, see something of Christ's glory and love; as we, in the
dawning of the morning, see something of the reflected light of the sun mingled
with darkness; but when separated from the body, they see their glorious and
loving Redeemer, as we see the sun when risen, and showing his whole disk above
the horizon, by his direct beams, in a clear hemisphere, and with perfect day.
III. The souls of true saints, when absent from the body go to be with
Jesus Christ, as they are brought into a most perfect conformity to and union
with him. Their spiritual conformity is begun while they are in the hotly; here
beholding, as in a glass, the glory of the Lord, they are changed into the same
image; but when they come to see him as he is, in heaven, then they become like
him in another manner. That perfect sight will abolish all remains of deformity,
disagreement, and sinful unlikeness; as all darkness is abolished before the
full blaze of the sun's meridian light: it is impossible that the least degree
of obscurity should remain before such light; so it is impossible the least
degree of sin and spiritual deformity should remain, in such a view of the
spiritual beauty and glory of Christ, as the saints enjoy in heaven; when they
see that Sun of righteousness without a cloud, they themselves shine forth as
the sun, and shall be as little suns, without a spot. For then is come the time
when Christ presents his saints to himself, in glorious beauty; "not having
spot, or wrinkle, or any such thing;" and having holiness without a blemish. And
then the saints' union with Christ is perfected. This also is begun in this
world. The relative union is both begun and perfected at once, when the soul
first closes with Christ by faith: the real union, consisting in the union of
hearts and affections, and in the vital union, is begun in this world and
perfected in the next. The union of the heart of a believer to Christ, is begun
when his heart is drawn to Christ, by the first discovery of divine excellency,
at conversion; and consequent on this drawing and closing of his heart with
Christ, is established a vital union with Christ; whereby the believer becomes a
living branch of the true vine, living by a communication of the sap and vital
juice of the stock and root; and a member of Christ's mystical body, living by a
communication of spiritual and vital influences from the head, and by a kind of
participation of Christ's own life. But while the saints are in the body, there
is much remaining distance between Christ and them: there are remainders of
alienation, and the vital union is very imperfect; and so consequently is the
communication of spiritual life and vital influences: there is much between
Christ and believers to keep them asunder, much indwelling sin, much temptation,
a world of carnal objects, to keep off the soul from Christ, and hinder a
perfect coalescence.
But when the soul leaves the body, all these clogs
and hinderances shall be removed, every separating wall shall be broken down,
and every impediment taken out of the way, and all distance shall cease; the
heart shall be wholly and forever attached and bound to him, by a perfect view
of his glory. And the vital union shall then be brought to perfection; the soul
shall live perfectly in and upon Christ, being perfectly filled with his spirit,
and animated by his vital influences; living, as it were, only by Christ's life,
without any remainder of spiritual death, or carnal life.
IV. Departed
souls of saints are with Christ, as they enjoy a glorious and immediate
intercourse and converse with him.
While we are present with our
friends, we have opportunity for that free and immediate conversation with them,
which we cannot have in absence from them. And therefore, by reason of the
vastly more free, perfect, and immediate intercourse with Christ, which the
saints enjoy when absent from the body, they are fitly represented as present
with him.
The most intimate intercourse becomes that relation that the
saints stand in to Jesus Christ; and especially becomes that most perfect and
glorious union they shall be brought into with him in heaven. They are not
merely Christ's servants, but his friends, John xv. 15. His brethren and
companions, Psalm cxxii. 8; "yea, they are the spouse of Christ." They are
espoused or betrothed to Christ while in the body; but when they go to heaven,
they enter into the king's palace, their marriage with him is come, and the king
brings them into his chambers indeed. They then go to dwell with Christ
constantly, to enjoy the most perfect converse with him. Christ conversed in the
most friendly manner with his disciples on earth; he admitted one of them to
lean on his bosom: but they are admitted much more fully and freely to converse
with him in heaven. Though Christ be there in a state of glorious exaltation,
reigning in the majesty and glory of the sovereign Lord and God of heaven and
earth, angels and men; yet this will not hinder intimacy and freedom of
intercourse, but rather promote it. For he is thus exalted, not only for
himself, but for them; he is instated in this glory of head over all things for
their sakes, that they might be exalted and glorified; and when they go to
heaven where he is, they are exalted and glorified with him; and shall not be
kept at a more awful distance from Christ, but shall be admitted nearer, and to
a greater intimacy. For they shall be unspeakably more fit for it, and Christ in
more fit circumstances to bestow on them this blessedness. Their seeing the
great glory of their friend and Redeemer, will not awe them to a distance, and
make them afraid of a near approach; but on the contrary, will most powerfully
draw them near, and encourage and engage them to holy freedom. For they will
know that it is he that is their own Redeemer, and beloved friend and
bridegroom; the very same that loved them with a dying love, and redeemed them
to God by his blood; Matt. xiv. 27, "It is I; be not afraid." Rev. i. 17, 18,
"Fear not:--I am he that liveth, and was dead." And the nature of this glory of
Christ that they shall see, will be such as will draw and encourage them; for
they will not only see infinite majesty and greatness, but infinite grace,
condescension, and mildness, and gentleness and sweetness, equal to his majesty.
For he appears in heaven, not only as "the Lion of the tribe of Judah, but as
the Lamb, and the Lamb in the midst of the throne, "Rev. v. 5, 6; and this Lamb
in the midst of the throne shall be their shepherd, to" feed them, and lead them
to living fountains of water," Rev. vii. 17; so that the sight of Christ's great
kingly majesty will be no terror to them; but will only serve the more to
heighten their pleasure and surprise. When Mary was about to embrace Christ,
being full of joy at the sight of him again alive after his crucifixion, Christ
forbids her to do it for the ended: John xx. 16, 17, "Jesus saith unto her,
Mary. She turned herself, and saith unto him, Rabboni, which is to say, Master.
Jesus saith unto her, Touch me not: for I am not yet ascended to my Father: but
go to my brethren, and say unto them, I ascend unto my Father, and your Father,
and to my God and your God." As if he had said, "This is not the time and place
for that freedom your love to me desires: this is appointed in heaven after my
ascension. I am going thither; and you that are my true disciples, shall, as my
brethren and companions, soon be there with me in my glory. And then there shall
be no restraint. That is the place appointed for the most perfect expressions of
complacence and endearment, and full enjoyment of mutual love." And accordingly
the souls of departed saints with Christ in heaven, shall have Christ as it were
unbosomed unto them, manifesting those infinite riches of love towards them,
that have been there from eternity; and they shall be enabled to express their
love to him, in an infinitely better manner than ever they could while in the
body. Thus they shall eat and drink abundantly, and swim in the ocean of love,
and be eternally swallowed up in the infinitely bright, and infinitely mild and
sweet beams of divine love; eternally receiving that light, eternally full of
it, and eternally compassed round with it, and everlastingly reflecting it back
again to the fountain of it.
V. The souls of the saints, when they leave
their bodies at death, go to be with Christ, as they are received to a glorious
fellowship with Christ in his blessedness.
As the wife is received to a
joint possession of her husband's estate, and as the wife of a prince partakes
with him in his princely possessions and honors; so the church, the spouse of
Christ, when the marriage comes, and she is received to dwell with him in
heaven, shall partake with him in his glory. When Christ rose from the dead, and
took possession of eternal life; this was not as a private person, but as the
public head of all his redeemed people. He took possession of it for them, as
well as for himself; and "they are quickened together with him, and raised up
together." And so when he ascended into heaven, and was exalted to great glory
there, this also was as a public person. He took possession of heaven, not only
for himself, but his people, as their forerunner and head, that they might
ascend also, "and sit together in heavenly places with him," Eph. ii. 5, 6.
"Christ writes upon them his new name," Rev. iii. 12; i.e., he makes them
partakers of his own glory and exaltation in heaven. His new name is that new
honor and glory that the Father invested him with, when he set him on his own
right hand. As a prince, when he advances any one to new dignity in his kingdom,
gives him a new title. Christ and his saints shall be glorified together, Rom.
viii. 17.
The saints in heaven have communion, or a joint participation
with Christ in his glory and blessedness in heaven, in the following respects
more especially.
1. They partake with him in the ineffable delights he has
in heaven, in the enjoyment of his Father.
When Christ ascended into
heaven, he was received to a glorious and peculiar joy and blessedness in the
enjoyment of his Father, who, in his passion, hid his face from him; such an
enjoyment as became the relation he stood in to the Father, and such as was a
meet reward for the great and hard service he had performed on earth. Then "God
showed him the path of life, and brought him into his presence, where is fulness
of joy, and to sit on his right hand, where there are pleasures for evermore,"
as is said of Christ, Psalm xvi. 11. Then the Father "made him most blessed
forever. He made him exceeding glad with his countenance;" as in Psalm xxi. 6.
The saints, by virtue of their union with Christ, and being his members, do, in
some sort partake of his childlike relation to the Father; and so are heirs with
him of his happiness in the enjoyment of his Father; as seems to be intimated by
the apostle, in Gal. iv. 4--7. The spouse of Christ, by virtue of her espousals
to that only begotten Son of God, is, as it were, a partaker of his filial
relation to God, and becomes the king's daughter, Psalm xiv. 13, and so partakes
with her divine husband in his enjoyment of his Father and her Father, his God
and her God." A promise of this seems to be implied in those words of Christ to
Mary, John xx. 17. Thus Christ's faithful servants "enter into the joy of their
Lord," Matt. xxv. 21, 23, and "Christ's joy remains in them;" agreeably to those
words of Christ, John xv. 11. Christ from eternity is, as it were, in the bosom
of the Father, as the object of his infinite complacence. In him is the Father's
eternal happiness. Before the world was, he was with the Father, in the
enjoyment of his infinite love; and had infinite delight and blessedness in that
enjoyment; as he declares of himself in Prov. viii. 30: "Then I was by him as
one brought up with him. And I was daily his delight, rejoicing always before
him." And when Christ ascended to the Father after his passion, he went to him,
to the enjoyment of the same glory and blessedness in the enjoyment of his love;
agreeably to his prayer the evening before his crucifixion, John xvii. 5: "And
now, O Father, glorify me with thine own self, with the glory I had with thee
before the world was." And in the same prayer, he manifests it to be his will,
that his true disciples should be with him in the enjoyment of that joy and
glory, which he then asked for himself, verse 13: "That my joy might be
fulfilled in themselves:" verse 22, "And the glory which thou gavest me, I have
given them." This glory of Christ, which the saints are to enjoy with him, is
that which he has in the enjoyment of the Father's infinite love to him; as
appears by the last words of that prayer of our Lord, verse 26: "That the love
wherewith thou hast loved me, may be in them, and I in them." The love which the
Father has to his Son is great indeed: the Deity does, as it were, wholly and
entirely flow out in a stream of love to Christ; and the joy and pleasure of
Christ is proportionably great. This is the stream of Christ's delights, the
river of his infinite pleasure; which he will make his saints to drink of with
him, agreeably to Psal. xxxvi. 8, 9: "They shall be abundantly satisfied with
the fatness of thy house. Thou shalt make them drink of the river of thy
pleasures. For with thee is the fountain of life. In thy light shall we see
light." The saints shall have pleasure in partaking with Christ in his pleasure,
and shall see light in his light. They shall partake with Christ of the same
river of pleasure, shall drink of the same water of life, and of the same new
wine in Christ's Father's kingdom, Matt. xxvi. 29. That new wine is especially
that joy and happiness that Christ and his true disciples shall partake of
together in glory, which is the purchase of Christ's blood, or the reward of his
obedience unto death. Christ, at his ascension into heaven, received everlasting
pleasures at his Father's right hand, and in the enjoyment of his Father's love,
as the reward of his own death, or obedience unto death. But the same
righteousness is reckoned to both head and members; and both shall have
fellowship in the same reward, each according to their distinct capacity.
That the saints in heaven have such a communion with Christ in his joy,
and do so partake with him in his own enjoyment of the Father, does greatly
manifest the transcendent excellency of their happiness, and their being
admitted to a vastly higher privilege in glory than the angels.
2. The
saints in heaven are received to a fellowship or participation with Christ in
the glory of that dominion to which the Father hath exalted him. The saints,
when they ascend to heaven as Christ ascended, and are made to sit together with
him in heavenly places, and are partakers of the glory of his exaltation, are
exalted to reign with him. They are through him made kings and priests, and
reign with him, and in him, over the same kingdom. As the Father hath appointed
unto him a kingdom, so he has appointed to them. The Father has appointed the
Son to reign over his own kingdom, and the Son appoints his saints to reign in
his. The Father has given to Christ to sit with him on his throne, and Christ
gives to the saints to sit with him on his throne, agreeably to Christ's
promise, Rev. iii. 21. Christ, as God's Son, is the heir of his kingdom, and the
saints are joint heirs with Christ: which implies, that they are heirs of the
same inheritance, to possess the same kingdom, in and with him, according to
their capacity. Christ, in his kingdom, reigns over heaven and earth; he is
appointed the heir of all things; and so all things are the saints'; "whether
Paul, or Apollos, or Cephas, or the world, or life, or death, or things present,
or things to come," all are theirs; because they are Christ's, and united to
him, 1 Cor. iii. 21, 22, 23. The angels are given to Christ as a part of his
dominion: they are all given to wait upon him as ministering spirits to him. So
also they are all, even the highest and most dignified of them, ministering
spirits, to minister to them who are the heirs of salvation. They are Christ's
angels, and they are also their angels. Such is the saints' union with Christ,
and their interest in him, that what he possesses, they possess, in a much more
perfect and blessed manner than if all things were given to them separately, and
by themselves, to be disposed of according to their discretion. They are now
disposed of so as, in every respect, to be most for their blessedness, by an
infinitely better discretion than their own; and in being disposed of by their
head and husband, between whom and them there is the most perfect union of
hearts, and so the most perfect union of wills, and who are most perfectly each
other's.
As the glorified spouse of this great King reigns with and in
him, in his dominion over the universe, so more especially does she partake with
him in the joy and glory of his reign in his kingdom of grace; which is more
peculiarly the kingdom that he possesses as Head of the church, and is that
kingdom wherein she is more especially interested. It was especially to reign in
this kingdom, that God the Father exalted him to his throne in heaven: he set
his King on his holy hill of Zion, especially that he might reign over Zion, or
over his church, in his kingdom of grace; and that he might be under the best
advantages to carry on the designs of his love in this lower world. And
therefore undoubtedly the saints in heaven are partakers with Christ in the joy
and glory of the advancement and prosperity of his kingdom of grace on earth,
and success of his gospel here, which he looks on as the peculiar glory of his
reign.
The good shepherd rejoices when he finds but one sheep that was
lost; and his friends and neighbors in heaven rejoice with him on that occasion.
That part of the family that is in heaven is surely not unacquainted with the
affairs of that part of the same family that is on earth. They that are with the
King and are next to him, the royal family, that dwell in his palace, are not
kept in ignorance of the affairs of his kingdom. The saints in heaven are with
the angels, the King's ministers, by which he manages the affairs of his
kingdom, and who are continually ascending and descending from heaven to the
earth, and one or other of them daily employed as ministering spirits to each
individual member of the church below: besides the continual ascending of the
souls of departed saints from all parts of the militant church. On these
accounts the saints in heaven must needs be under a thousand times greater
advantage than we here for a full view of the state of the church on earth, and
a speedy, direct, and certain acquaintance with all its affairs in every part.
And that which gives them much greater advantage for such an acquaintance than
the things already mentioned, is their being constantly in the immediate
presence of Christ, and in the enjoyment of the most perfect intercourse with
him, who is the King who manages all these affairs, and has an absolutely
perfect knowledge of them. Christ is the head of the whole glorified assembly;
they are mystically his glorified body: and what the head sees, it sees for the
information of the whole body, according to its capacity: and what the head
enjoys, is for the joy of the whole body.
The saints, in leaving this
world, and ascending to heaven, do not go out of sight of things appertaining to
Christ's kingdom on earth; but, on the contrary, they go out of a state of
obscurity, and ascend above the mists and clouds into the clearest light: to a
pinnacle in the very centre of light, where every thing appears in clear view.
They have as much greater advantage to view the state of Christ's kingdom, and
the works of the new creation here, than while they were in this world, as a man
that ascends to the top of a high mountain has a greater advantage to view the
face of the earth, than he had while he was in a deep valley, or thick forest
below, surrounded on every side with those things that impeded and limited his
sight. Nor do they view as indifferent or unconcerned spectators, any more than
Christ himself is an unconcerned spectator.
The happiness of the saints
in heaven consists very much in beholding the glory of God appearing in the work
of redemption: for it is by this chiefly that God manifests his glory, the glory
of his wisdom, holiness, grace, and other perfections, to both saints and
angels; as is apparent by many Scriptures. And therefore undoubtedly their
happiness consists very much in beholding the progress of this work in its
application and success, and the steps by which infinite power and wisdom bring
it to its consummation. And the saints in heaven are under unspeakably greater
advantage to take the pleasure of beholding the progress of this work on earth
than we are that are here; as they are under greater advantages to see and
understand the marvellous steps that Divine Wisdom takes in all that is done,
and the glorious ends he obtains, the opposition Satan makes, and how he is
baffled and overthrown. They can better see the connection of one event with
another, and the beautiful order of all things that come to pass in the church
in different ages that to us appear like confusion. Nor do they only view these
things, and rejoice in them, as a glorious and beautiful sight, but as persons
interested, as Christ is interested; as possessing these things in Christ, and
reigning with him, in this kingdom. Christ's success in his work of redemption,
in bringing home souls to himself, applying his saving benefits by his Spirit,
and the advancement of the kingdom of grace in the world, is the reward
especially promised to him by his Father in the covenant of redemption, for the
hard and difficult service he performed while in the form of a servant; as is
manifest by Isai. liii. 10, 11, 12. But the saints shall be rewarded with him:
they shall partake with him in the joy of this reward; for this obedience that
is thus rewarded is reckoned to them as they are his members, as was before
observed. This was especially the joy that was set before Christ, for the sake
of which he endured the cross and despised the shame. And his joy is the joy of
all heaven. They that are with him in heaven are under much the greatest
advantages to partake with him in this joy; for they have a perfect communion
with him through whom, and in fellowship with whom, they enjoy and possess their
whole inheritance, all their heavenly happiness; as much as the whole body has
all its pleasure of music by the ear, and all the pleasure of its food by the
mouth and stomach; and all the benefit and refreshment of the air by the lungs.
The saints while on earth pray and labor for the same thing that Christ labored
for, viz., the advancement of the kingdom of God among men, the promoting of the
prosperity of Zion, and flourishing of religion in this world; and most of them
have suffered for that end as Christ did, have been made partakers with their
head in his sufferings, and "filled up (as the apostle expresses it) that which
is behind of the sufferings of Christ:" and therefore they shall partake with
him of the glory and joy of the end obtained. Rom. viii. 17, "We are joint heirs
with Christ; if so be that we suffer with him, that we may be also glorified
together." 2 Tim. ii. 12, "If we suffer with him, we shall also reign with him."
Christ, when his sufferings were past, and he left the earth and ascended into
heaven, was so far from having done with kingdom in this world, that it was as
it were but then begun: and he ascended for that very end, that he might more
fully possess and enjoy this kingdom, that he might reign in it, and be under
the best advantages for it; as much as a king ascends a throne in order to reign
over his people, and receive the honor and glory of his dominion. No more have
the saints done with Christ's kingdom on earth, when they leave the earth and
ascend into heaven. "Christ came (i.e., ascended) with clouds of heaven, and
came to the Ancient of days, and was brought near before him, to the very end,
that he might receive dominion, and glory, and a kingdom, that all people,
nations and languages, should serve him," Dan. vii. 13, 14. Which shall be
eminently fulfilled after the ruin of Antichrist, which is especially the time
of Christ's kingdom. And the same is the time when "the kingdom and dominion,
and greatness of the kingdom under the whole heaven, shall be given to the
people of the saints of the Most High God;" as verse 27, in the same chapter. It
is because they shall reign in and with Christ, the Most High, as seems
intimated in the words that follow; "whose kingdom is an everlasting kingdom,
and all dominions shall serve and obey him." This verse is true, not only of the
saints on earth, but also the saints in heaven. Hence the saints in heaven,
having respect to this time, do sing, in Rev. v. 10, "We shall reign on the
earth." And agreeably hereto, it is afterwards represented, that when the
forementioned time comes, the souls of them that in former ages had suffered
with Christ do reign with Christ; having as it were given to them new life and
joy, in that spiritual blessed resurrection, which shall then be of the church
of God on earth; and thus it is that it is said, Matt. v. 5, "The meek (those
that meekly and patiently suffer with Christ, and for his sake) shall inherit
the earth:" they shall inherit it, and reign on earth with Christ. Christ is the
heir of the world; and when the appointed time of his kingdom comes, his
inheritance shall be given him, and then the meek, who are joint heirs, shall
inherit the earth. The place in the Old Testament whence the words are taken,
leads to a true interpretation of them. Psal. xxxvii. 11, "The meek shall
inherit the earth, and shall delight themselves in the abundance of peace." That
there is reference in these latter words, "the abundance of peace," to the peace
and blessedness of the latter days, we may be satisfied by comparing these words
with Psal. lxxii. 7," In his days shall be abundance of peace so long as the
moon endureth:" and Jer. xxxiii. 6, "I will reveal to them the abundance of
peace and truth:" also Isai. ii. 4, Micah iv. 3, Isai. xi. 6--9, and many other
parallel places. The saints in heaven will be as much with Christ in reigning
over the nations, and in the glory of his dominion at that time, as they will he
with him in the honor of judging the world at the last day. That promise of
Christ to his disciples, Matt. xix. 28, 29, seems to have a special respect to
the former of these. In verse 28, Christ promises to the disciples, that
hereafter, "when the Son of Man shall sit on the throne of his glory, they shall
sit on twelve thrones, judging the twelve tribes of Israel." The saints in
heaven reigning on earth in the glorious latter day, is described in language
accommodated to this promise of Christ, Rev. xx. 4: "And I saw thrones, and they
sat upon them; and judgment was given them. And they reigned with Christ." And
the promise in the next verse, in that xixth of Matthew, seems to have its
fulfillment at the same time: "And every one that hath forsaken houses, or
brethren, or sisters, or fathers, or wife, or children, or lands, for my name's
sake shall receive a hundred fold, and shall inherit everlasting life;" i.e., in
the time when the saints shall inherit the earth and reign on earth, the earth,
with all its blessings and good things, shall be given in great abundance to the
church, to be possessed by the saints. This shall they receive in this present
world, and in the time to come everlasting life. The saints
in heaven shall partake with Christ in the triumph and glory of those victories
that he shall obtain in that future glorious time, over the kings and nations of
the world, that are sometimes represented by his ruling them with a rod of iron,
and dashing them in pieces as a potter's vessel. Which doubtless there is
respect to in Rev. ii. 26, 27: "He that overcometh, and keepeth my words unto
the end, to him will I give power over the nations: (and he shall rule them with
a rod of iron; as the vessel of a potter shall they be broken to shivers:) even
as I received of my Father." And Psal. cxlix. 5, to the end: "Let the saints be
joyful in glory; let them sing aloud upon their beds;" i.e., in their separate
state after death; compare Isai. lvii. 1, 2. Let the high praises of God be in
their mouth, and a two-edged sword in their hand: to execute vengeance upon the
Heathen, and punishments upon the people; to bind their kings with chains, and
their nobles with fetters of iron, to execute upon them the judgment written:
this honor have all the saints." Accordingly when Christ appears riding forth to
his victory over Antichrist, Rev. xix., the hosts of heaven appear going forth
with him in robes of triumph, verse 14. And when Antichrist is destroyed, the
inhabitants of heaven, and the holy apostles and prophets, are called upon to
rejoice, chap. xviii. 20. And accordingly the whole multitude of the inhabitants
of heaven, on that occasion, do appear to exult and praise God with exceeding
joy, chap. xix. 1–8, and chap. xi. 15; and are also represented as greatly
rejoicing on occasion of the ruin of the heathen empire, in the days of
Constantine, chap xii. 10.
And it is observable all along in the visions
of that book, the hosts of heaven appear as much concerned and interested in the
events appertaining to the kingdom of Christ here below, as the saints on earth.
The day of the commencement of the church's latter day glory is eminently "the
day of Christ's espousals; the day of the gladness of his heart, when as the
bridegroom rejoiceth over the bride, so he will rejoice over his church." And
then will all heaven exceedingly rejoice with him. And therefore they say at
that time, Rev. xix. 7, "Let us be glad, and rejoice, and give glory to him; for
the marriage of the Lamb is come."
Thus Abraham enjoys these things when
they come to pass, that were of old promised to him, and that he saw beforehand,
and rejoiced in. He will enjoy the fulfilment of the promise of all the families
of the earth being blessed in his seed, when it shall be accomplished. And all
the ancient patriarchs, who died in faith of promises of glorious things that
should be accomplished in this world, "who had not received the promises, but
saw them afar off, and were persuaded of them, and embraced them," do actually
enjoy them when fulfilled. David actually saw and enjoyed the fulfilment of that
promise, in its due time, which was made to him many hundred years before, and
was all his salvation and all his desire. Thus Daniel shall stand in his lot at
the end of the days pointed out by his own prophecy. Thus the saints of old that
died in faith, not having received the promises, are made perfect, and have
their faith crowned by the better things accomplished in these latter days of
the gospel, Heb. xi. 39, 40, which they see and enjoy in their time.
3.
The departed souls of saints have fellowship with Christ, in his blessed and
eternal employment of glorifying the Father.
The happiness of heaven
consists not only in contemplation, and a mere passive enjoyment, but consists
very much in action. And particularly in actively serving and glorifying God.
This is expressly mentioned as a great part of the blessedness of the saints in
their most perfect state, Rev. xxii. 3: "And there shall be no more curse; but
the throne of God and of the Lamb shall be in it; and his servants shall serve
him." The angels are as a flame of fire in their ardor and activity in God's
service: the four animals, Rev. iv. (which are generally supposed to signify the
angels), are represented as continually giving praise and glory to God, and are
said not to rest day nor night, verse 8. The souls of departed saints are,
doubtless, become as the angels of God in heaven in this respect. And Jesus
Christ is the head of the whole glorious assembly; as in other things
appertaining to their blessed state, so in this of their praising and glorifying
the Father. When Christ, the night before he was crucified, prayed for his
exaltation to glory, it was that he might glorify the Father: John xvii. 1,
"These words spake Jesus, and lift up his eyes to heaven, and said, Father, the
hour is come, glorify thy Son, that thy Son also may glorify thee." And this he
doubtless does, now he is in heaven; not only in fulfilling the Father's will,
in what he does as head of the church and ruler of the universe, but also in
leading the heavenly assembly in their praises. When Christ instituted the
Supper, and ate and drank with his disciples at his table (giving them therein a
representation and pledge of their future feasting with him, and drinking new
wine in his heavenly Father's kingdom), he at that time led them in their
praises to God, in that hymn that they sang. And so doubtless he leads his
glorified disciples in heaven. David was the sweet psalmist of Israel, and he
led the great congregation of God's people in their songs of praise. Herein, as
well as in innumerable other things, he was a type of Christ, who is often
spoken of in Scripture by the name of David. And many of the psalms that David
penned, were songs of praise, that he, by the spirit of prophecy, uttered in the
name of Christ, as Head of the church, and leading the saints in their praises.
Christ in heaven leads the glorious assembly in their praises to God, as Moses
did the congregation of Israel at the Red Sea; which is implied in its being
said, that "they sing the song of Moses and the Lamb," Rev. xv. 2, 3. In Rev.
xix. 5, John tells us, that "he heard a voice come out of the throne, saying,
Praise our God, all ye his servants, and ye that fear him, both small and
great." Who can it be that utters this voice out of the throne, but the Lamb
that is in the midst of the throne, calling on the glorious assembly of saints
to praise his Father and their Father, his God and their God? And what the
consequence of this voice is, we have an account in the next words: "And I heard
as it were the voice of a great multitude, and as the voice of many waters, and
as the voice of mighty thunderings, saying, Alleluia; for the Lord God
omnipotent reigneth."
APPLICATION.
The use that I would make of
what has been said on this subject is of EXHORTATION. Let us all be exhorted
hence earnestly to seek after that great privilege that has been spoken of, that
when "we are absent from the body, we may be present with the Lord." We cannot
continue always in these earthly tabernacles: they are very frail, and will soon
decay and fall; and are continually liable to be overthrown by innumerable
means: our souls must soon leave them, and go into the eternal world. O, how
infinitely great will the privilege and happiness of such be, who at that time
shall go to be with Christ in his glory, in the manner that has been
represented! The privilege of the twelve disciples was great, in being so
constantly with Christ as his family, in his state of humiliation. The privilege
of those three disciples was great, who were with him in the mount of his
transfiguration; where was exhibited to them some little semblance of his future
glory in heaven, such as they might behold in the present frail, feeble, and
sinful state: they were greatly entertained and delighted with what they saw;
and were for making tabernacles to dwell there, and return no more down the
mount. And great was the privilege of Moses when he was with Christ in Mount
Sinai, and besought him to show him his glory, and he saw his back parts as he
passed by, and proclaimed his name. But is not that privilege infinitely
greater, that has now been spoken of, the privilege of being with Christ in
heaven, where he sits on the right hand of God, in the glory of the King and God
of angels, and of the whole universe, shining forth as the great light, the
bright sun of that world of glory; there to dwell in the full, constant and
everlasting view of his beauty and brightness; there most freely and intimately
to converse with him, and fully to enjoy his love, as his friends and spouse;
there to have fellowship with him in the infinite pleasure and joy he has in the
enjoyment of his Father; there to sit with him on his throne, and reign with him
in the possession of all things, and partake with him in the joy and glory of
his victory over his enemies, and the advancement of his kingdom in the world,
and to join with him in joyful songs of praise to his Father and their Father,
to his God and their God, forever and ever? Is not such a privilege worth the
seeking after?
But here, as a special enforcement of this exhortation, I
would improve that dispensation of God's holy providence, that is the sorrowful
occasion of our coming together at this time, viz., the death of that eminent
servant of Jesus Christ, in the work of the gospel ministry, whose funeral is
this day to be attended; together with what was observable in him, living and
dying.
In this dispensation of Providence, God puts us in mind of our
mortality, and forewarns us that the time is approaching when we must be absent
from the body, and "must all appear (as the apostle observes in the next verse
but one to my text) before the judgment seat of Christ, that every one of us may
receive the things done in the body, according to what we have done, whether it
be good or bad."
And in him, whose death we are now called to consider
and improve, we have not only an instance of mortality, but an instance of one
that, being absent from the body, is present with the Lord; as we have all
imaginable reason to conclude. And that, whether we consider the nature of the
operations he was under, about the time whence he dates his conversion, or the
nature and course of his inward exercises from that time forward, or his outward
conversation and long space wherein he looked death in the face.
His
convictions of sin, preceding his first consolations in Christ (as appears by a
written account he has left of his inward exercises and experiences), were
exceeding deep and thorough: his trouble and exercise of mind, through a sense
of guilt and misery, very great and long continued, but yet sound and solid;
consisting in no unsteady, violent and unaccountable hurries and frights, and
strange perturbations of mind; but arising from the most serious consideration,
and proper illumination of the conscience to discern and consider the true state
of things. And the light let into his mind at conversion, and the influences and
exercises that his mind was subject to at that time, appear very agreeable to
reason and the gospel of Jesus Christ; the change very great and remarkable,
without any appearance of strong impressions on the imagination, sudden flights
and pangs of the affections, and vehement emotions in animal nature; but
attended with proper intellectual views of the supreme glory of the divine
Being, consisting in the infinite dignity and beauty of the perfections of his
nature, and of the transcendent excellency of the way of salvation by Christ.
This was about eight years ago, when he was about twenty-one years of age.
Thus God sanctified and made meet for his use, that vessel that he
intended to make eminently a vessel of honor in his house, and which he had made
of large capacity, having endowed him with very uncommon abilities and gifts of
nature. He was a singular instance of a ready invention, natural eloquence, easy
flowing expression, sprightly apprehension, quick discerning, and a very strong
memory; and yet of a very penetrating genius, close and clear thought, and
piercing judgment. He had an exact taste: his understanding was (if I may so
express it) of a quick, strong and distinguishing scent.
His learning
was very considerable: he had a great taste for learning; and applied himself to
his studies in so close a manner when he was at college, that he much injured
his health; and was obliged on that account for a while to leave the college,
throw by his studies and return home. He was esteemed one that excelled in
learning in that society.
He had an extraordinary knowledge of men, as
well as things. Had a great insight into human nature, and excelled most that
ever I knew in a communicative faculty: he had a peculiar talent at
accommodating himself to the capacities, tempers and circumstances, of those
that he would instruct or counsel.
He had extraordinary gifts for the
pulpit: I never had opportunity to hear him preach, but have often heard him
pray: and I think his manner of addressing himself to God, and expressing
himself before him, in that duty, almost inimitable; such (so far as I may
judge) as I have very rarely known equalled. He expressed himself with that
exact propriety and pertinency, in such significant, weighty, pungent
expressions; with that decent appearance of sincerity, reverence, and solemnity,
and great distance from all affectation, as forgetting the presence of men, and
as being in the immediate presence of a great and holy God, that I have scarcely
ever known paralleled. And his manner of preaching, by what I have often heard
of it from good judges, was no less excellent; being clear and instructive,
natural, nervous, forcible, and moving, and very searching and convincing. He
nauseated an affected noisiness, and violent boisterousness in the pulpit; and
yet much disrelished a flat, cold delivery, when the subject of discourse, and
matter delivered, required affection and earnestness.
Not only had he
excellent talents for the study and the pulpit, but also for conversation. He
was of a sociable disposition; and was remarkably free, entertaining, and
profitable in ordinary discourse; and had much of a faculty of disputing,
defending truth and confuting error.
As he excelled in his judgment and
knowledge of things in general, so especially in divinity. He was truly, for one
of his standing, an extraordinary divine. But above all, in matters relating to
experimental religion. In this, I know I have the concurring opinion of some
that have had a name for persons of the best judgment. And according to what
ability I have to judge things of this nature, and according to my
opportunities, which of late have been very great, I never knew his equal, of
his age and standing, for clear, accurate notions of the nature and essence of
true religion, and its distinctions from its various false appearances; which I
suppose to be owing to these three things meeting together in him;--the strength
of his natural genius, and the great opportunities he had of observation of
others, in various parts, both white people and Indians, and his own great
experience. His experiences of the holy influences of God's Spirit were not only
great at his first conversion, but they were so, in a continued course, from
that time forward; as appears by a record, or private journal, he kept of his
daily inward exercises, from the time of his conversion, until he was disabled
by the failing of his strength, a few days before his death. The change which he
looked upon as his conversion, was not only a great change of the present views,
affections, and frame of his mind; but was evidently the beginning of that work
of God on his heart, which God carried on, in a very wonderful manner, from that
time to his dying day. He greatly abhorred the way of such, as live on their
first work, as though they had now got through their work, and are thence
forward, by degrees, settled in a cold, lifeless, negligent, worldly frame; he
had an ill opinion of such persons' religion.[2]
Oh that the things that
were seen and heard in this extraordinary person, his holiness, heavenliness,
labor and self-denial in life, his so remarkably devoting himself and his all,
in heart and practice, to the glory of God, and the wonderful frame of mind
manifested, in so steadfast a manner, under the expectation of death, and the
pains and agonies that brought it on, may excite in us all, both ministers and
people, a due sense of the greatness of the work we have to do in the world, the
excellency and amiableness of thorough religion in experience and practice, and
the blessedness of the end of such, whose death finishes such a life, and the
infinite value of their eternal reward, when absent from the body and present
with the Lord; and effectually stir us up to endeavors, that in the way of such
a holy life we may at least come to so blessed an end. AMEN.
NOTES
[1] Preached on the day of the funeral of the Rev. Mr. David
Brainerd, Missionary to the Indians, from the Honorable Society in Scotland for
the propagation of Christian Knowledge, and Pastor of a Church of Christian
Indians in New Jersey; who died at Northampton, in New England, October 9, 1747,
in the 30th year of his age, and was interred on the l2th following.[2] We have
ormtted a few pages which follow here of this discourse, because what the author
communicates, respecting Mr. Brainerd, is to be found almost in the same words
in the Memoirs of his life, and in his Reflections upon it, which he afterwards
published.
.
.
.
Back to Top
A
Divine and Supernatural Light
Immediately
Imparted to the Soul by the Spirit of God,
Shown to be Both Scriptural
and Rational Doctrine
[Preached at Northampton, and published at the desire of some of
the hearers, in the year 1734.]
Matthew 16:17 - 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 Bar-jona. 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 only my Father which is in
heaven 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 skilled
in embroidering, that God had filled them with the spirit of wisdom, Exodus
28:3.
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 employed 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
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.--And on this subject 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; it is 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 any thing 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 stupify 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 thence
forward 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; for 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 does not 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: it is 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 cannot
determine but 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. It is 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 and notional; as when a
person only speculatively judges that any thing 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 cannot 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 any thing 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 directly or indirectly.
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 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; 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 will
not 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. It is 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 concemed 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, it is 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. It is not
intended that outward means have no concern in this affair. As I have observed
already, it is 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. 4:4. The gospel is as a glass
by which this light is conveyed to us, 1 Cor. 13:12. "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 it is 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 it is 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 cannot have spiritual light without the word. But that does not
argue, that the word properly causes that light. The mind cannot 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, It is scriptural. My text is not only full to the
purpose, but it is 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 3:6, "Whosoever sinneth, has not seen him,
nor known him." 3 John 11, "He that doth good, is of God: but he that doth evil,
hath not seen God." John 14:19, "The world seeth me no more; but ye see me."
John 17:3, "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, cannot 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. 11:25-27: "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.
4:6, "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 it is as immediately from God, as light
from the sun: and that it is the immediate effect of his power and will; for it
is 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. 1:15,16, "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, Psalm 119:18: "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, Psalm 25:14: "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 6:40, "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 17:6,7,8, "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 12:44,45,46, "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 12:56,57.
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 it is 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. 1:16, "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. It is 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, 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? It is rational to suppose,
that when God speaks to the world, there should be something in his word or
speech vastly different from man'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 man'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 man, 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; agreeably to Jer. 23:28,29. 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; it is 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
cannot be seen, that some do not 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. It is 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. It is 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. It is 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 that highest and most
excellent gift that ever God bestows on any creature: in this the highest
excellency and perfection of a rational creature consists. It is also immensely
the most important of all divine gifts: it is 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!
It is 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: it is a
kind of emanation of God's beauty, and is related to God as the light is to the
sun. It is 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.
It is 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
it is 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 it is 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 in the affair.
It is 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 -- the perceiving of spiritual beauty and excellency no more
belongs to reason, than it belongs to the sense of feeling to perceive colours,
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 does not 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 it is 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 things, as the wise and prudent; and
they are often hid from these when they are revealed to those. 1 Cor. 1:26,27,
"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 it is 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 which 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. It is more excellent than any human learning; it is
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. 3:18, "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
a 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 a 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.
.
.
.
Back to Top
The
Importance and Advantage of a Thorough Knowledge of Divine Truth
[from Works (Worcester reprint), IV:1-15.]
Hebrews
5:12
For when, for the time, ye ought to be teachers, ye have need that
one teach you again which be the first principles of the oracles of God; and are
become such as have need of milk, and not of strong meat.
These words are
a complaint, which the apostle makes of a certain defect in the Christian
Hebrews, to whom he wrote. Wherein we may observe,
1. What the defect
complained of is, viz., a want of such a proficiency in the knowledge of the
doctrines and mysteries of religion, as might have been expected of them. The
apostle complains of them, that they had not made that progress in their
acquaintance with the things of divinity or things taught in the oracles of God,
which they ought to have made. And he means to reprove them, not merely for
their deficiency in spiritual and experimental knowledge of divine things, but
for their deficiency in a doctrinal acquaintance with the principles of
religion, and the truths of Christian divinity; as is evident by several
things.
It appears by the manner in which the apostle introduces this
complaint or reproof. The occasion of his introducing it, is this: in the next
verse but one preceding he mentions Christ's being a high priest after the order
of Melchizedek: "Called of God a high priest after the order of Melchizedek."
This Melchizedek being in the Old Testament, which was the oracles of God, held
forth as an eminent type of Christ, and the account we there have of Melchizedek
containing many gospel mysteries, these the apostle was willing to point out to
the Christian Hebrews. But he apprehended that through their weakness in
knowledge, and little acquaintance in mysteries of that nature, they would not
understand him; and therefore breaks off for the present from saying anything
about Melchizedek. Thus, in verse 11, "Of whom we have many things to say, and
hard to be uttered; seeing ye are dull of hearing;" i.e., there are many things
concerning Melchizedek, which contain wonderful gospel mysteries, and which I
would take notice of to you, were it not that I am afraid, that through your
dullness and backwardness in understanding these things, you would only be
puzzled and confounded by my discourse, and so receive no benefit; and that it
would be too hard for you, as meat that is too strong.
Then come in the
words of the text: "For when, for the time, ye ought to be teachers, ye have
need that one teach you again which be the first principles of the oracles of
God; and are become such as have need of milk, and not of strong meat." As much
as to say, Indeed it might have been expected of you, that you should have known
enough of divinity, and the holy Scriptures, to be able to understand and digest
such mysteries: but it is not so with you.
Again, The apostle speaks of
their proficiency in such knowledge as is conveyed and received by human
teaching; as appears by that expression, "When for the time ye ought to be
teachers;" which includes not only a practical and experimental, but also a
doctrinal knowledge of the truths and mysteries of religion.
Again, The
apostle speaks of such a knowledge, whereby Christians are enabled to digest
strong meat; i.e., to understand those things in divinity which are more
abstruse and difficult to be understood, and which require great skill in things
of this nature. This is more fully expressed in the two next verses: for
everyone that useth milk, is unskillful in the word of righteousness; for he is
a babe. But strong meat belongeth to them that are of full age, even those who,
by reason of use, have their senses exercised to discern both good and evil."
Again, It is such a knowledge, that proficiency in it shall carry persons beyond
the first principles of religion. As here: "Ye have need that one teach you
again which be the first principles of the oracles of God." Therefore the
apostle, in the beginning of the next chapter, advises them, "to leave the first
principles of the doctrine of Christ, and go on unto perfection."
2. We
may observe wherein the fault of this defect appears, viz., in that they had not
made proficiency according to their time. For the time, they ought to have been
teachers. As they were Christians, their business was to learn and gain
Christian knowledge. They were scholars in the school of Christ; and if they had
improved their time in learning, as they ought to have done, they might, by the
time when the apostle wrote, have been fit to be teachers in this school. To
whatever business any one is devoted, it may be expected that his perfection in
it shall be answerable to the time he has had to learn and perfect himself--
Christians should not always remain babes, but should grow in Christian
knowledge; and, leaving the food of babes, which is milk, should learn to digest
strong meat.
DOCTRINE: Every Christian should make a business of
endeavoring to grow in knowledge in divinity.
This is indeed esteemed the
business of divines and ministers: it is commonly thought to be their work, by
the study of the Scriptures, and other instructive books, to gain knowledge; and
most seem to think that it may be left to them, as what belongeth not to
others., But if the apostle had entertained this notion, he would never have
blamed the Christian Hebrews for not having acquired knowledge enough to be
teachers: or if he had thought, that this concerned Christians in general, only
as a thing by the by, and that their time should not, in a considerable measure,
be taken up with this business; he never would have so much blamed them, that
their proficiency in knowledge had not been answerable to the time which they
had had to learn.
In handling this subject, I shall show,
1. What
divinity is.
2. What kind of knowledge in divinity is intended.
3.
Why knowledge in divinity is necessary.
4. Why all Christians should make
a business of endeavoring to grow in this knowledge.
First, I shall very
briefly show what divinity is.
Various definitions have been given of it
by those who have treated on the subject. I shall not now stand to inquire
which, according to the rules of art, is the most accurate definition; but shall
so define or describe it, as I think has the greatest tendency to convey a
notion of it to this auditory.
By divinity is meant, that science or
doctrine which comprehends all those truths and rules which concern the great
business of religion. There are various kinds of arts and sciences taught and
learned in the schools, which are conversant about various objects; about the
works of nature in general; as philosophy; or the visible heavens, as astronomy;
or the sea, as navigation; or the earth, as geography; or the body of man, as
physic and anatomy; or the soul of man, with regard to its natural powers and
qualities, as logic and pneumatology; or about human government, as politics and
jurisprudence. But there is one science, or one certain kind of knowledge and
doctrine, which is above all the rest, as it is concerning God and the great
business of religion: this is divinity; which is not learned, as other sciences,
merely by the improvement of man's natural reason, but is taught by God himself
in a certain book that he hath given for that end, full of instruction. This is
the rule which God hath given to the world to be their guide in searching after
this kind of knowledge, and is a summary of all things of this nature needful
for us to know. Upon this account divinity is rather called a doctrine, than an
art or science.
Indeed there is what is called natural religion or
divinity. There are many truths concerning God, and our duty to him, which are
evident by the light of nature. But Christian divinity, properly so called, is
not evident by the light of nature; it depends on revelation. Such are our
circumstances now in our fallen state, that nothing which it is needful for us
to know concerning God, is manifest by the light of nature in the manner in
which it is necessary for us to know it. For the knowledge of no truth in
divinity is of any significance to us, any otherwise than, as it some way or
other belongs to the gospel scheme, or as it relates to a Mediator. But the
light of nature teaches us no truth of divinity in this matter. Therefore it
cannot be said, that we come to the knowledge of any part of Christian divinity
by the light of nature. The light of nature teaches no truth as it is in Jesus.
It is only the word of God, contained in the Old and New Testament, which
teaches us Christian divinity.
Divinity comprehends all that is taught in
the Scriptures, and so all that we need know, or is to be known, concerning God
and Jesus Christ, concerning our duty to God, and our happiness in God. Divinity
is commonly defined, the doctrine of living to God and by some who seem to be
more accurate, the doctrine of living to God by Christ. It comprehends all
Christian doctrines as they are in Jesus, and all Christian rules directing us
in living to God by Christ. There is nothing in divinity, no one doctrine, no
promise, no rule, but what some way or other relates to the Christian and divine
life, or our living to God by Christ. They all relate to this, in two respects,
viz., as they tend to promote our living to God here in this world, in a life of
faith and holiness, and also as they tend to bring us to a life of perfect
holiness and happiness, in the full enjoyment of God hereafter--But I hasten to
the
Second thing proposed, viz., To show what kind of knowledge in
divinity is intended in the doctrine.
Here I would observe:
1.
That there are two kinds of knowledge of the things of divinity, viz.,
speculative and practical, or in other terms, natural and spiritual. The former
remains only in the head. No other faculty but the understanding is concerned in
it. It consists in having a natural or rational knowledge of the things of
religion, or such a knowledge as is to be obtained by the natural exercise of
our own faculties, without any special illumination of the Spirit of God. The
latter rests not entirely in the head, or in the speculative ideas of things;
but the heart is concerned in it: it principally consists in the sense of the
heart. The mere intellect, without the heart, the will or the inclination, is
not the seat of it. And it may not only be called seeing, but feeling or
tasting. Thus there is a difference between having a right speculative notion of
the doctrines contained in the word of God, and having a due sense of them in
the heart. In the former consists speculative or natural knowledge of the things
of divinity; in the latter consists the spiritual or practical knowledge of
them.
2. Neither of these is intended in the doctrine exclusively of the
other: but it is intended that we should seek the former in order to the latter.
The latter, even a spiritual and practical knowledge of divinity, is of the
greatest importance; for a speculative knowledge of it, without a spiritual
knowledge, is in vain and to no purpose, but to make our condemnation the
greater. Yet a speculative knowledge is also of infinite importance in this
respect, that without it we can have no spiritual or practical knowledge; as may
be shown by and by.
I have already shown, that the apostle speaks not
only of a spiritual knowledge, but of such knowledge as can be acquired, and
communicated from one to another. Yet it is not to be thought, that he means
this exclusively of the other,. But he would have the Christian Hebrews seek the
one, in order to the other. Therefore the former is first and most directly
intended; it is intended that Christians should, by reading and other proper
means, seek a good rational knowledge of the things of divinity. The latter is
more indirectly intended, since it is to be sought by the other, as its
end.
But I proceed to the third thing proposed, viz., to show the
usefulness and necessity of knowledge in divinity.
1. There is no other
way by which any means of grace whatsoever can be of any benefit, but by
knowledge. All teaching is in vain, without learning. Therefore, the preaching
of the gospel would be wholly to no purpose, if it conveyed no knowledge to the
mind. There is an order of men whom Christ has appointed on purpose to be
teachers in his church. They are to teach the things of divinity. But they teach
in vain, if no knowledge in these things is gained by their teaching. It is
impossible that their teaching and preaching should be a means of grace, or of
any good in the hearts of their hearers, any otherwise than by knowledge
imparted to the understanding. Otherwise it would be of as much benefit to the
auditory, if the minister should preach in some unknown tongue. All the
difference is, that preaching in a known tongue conveys something to the
understanding, which preaching in an unknown tongue doth not. On this account,
such preaching must be unprofitable. Men in such things receive nothing, when
they understand nothing; and are not at all edified, unless some knowledge be
conveyed; agreeably to the apostle's arguing in 1 Cor. 14:2-6.
No speech
can be any means of grace, but by conveying knowledge. Otherwise the speech is
as much lost as if there had been no man there, and he that spoke, had spoken
only into the air; as it follows in the passage just quoted, verses 6-10. He
that doth not understand, can receive no faith, nor any other grace; for God
deals with man as with a rational creature; and when faith is in exercise, it is
not about something he knows not what. Therefore hearing is absolutely necessary
to faith; because hearing is necessary to understanding: Rom. 10:14, "How shall
they believe in him of whom they have not heard?" So there can be no love
without knowledge. It is not according to the nature of the human soul, to love
an object which is entirely unknown. The heart cannot be set upon an object of
which there is no idea in the understanding. The reasons which induce the soul
to love, must first be understood, before they can have a reasonable influence
on the heart.
God hath given us the Bible, which is a book of
instructions. But this book can be of no manner of profit to us, any otherwise
than as it conveys some knowledge to the mind: it can profit us no more than if
it were written in the Chinese or Tartarian language, of which we know not one
word.
So the sacraments of the gospel can have a proper effect no other
way, than by conveying some knowledge. They represent certain things by visible
signs. and what is the end of signs, but to convey some knowledge of the things
signified? Such is the nature of man, that nothing can come at the heart, but
through the door of the understanding: and there can be no spiritual knowledge
of that of which there is not first a rational knowledge. It is impossible that
any one should see the truth or excellency of any doctrine of the gospel, who
knows not what that doctrine is. A man cannot see the wonderful excellency and
love of Christ in doing such and such things for sinners, unless his
understanding be first informed how those things were done. He cannot have a
taste of the sweetness and divine excellency of such and such things contained
in divinity, unless he first have a notion that there are such and such
things.
2. Without knowledge in divinity, none would differ from the most
ignorant and barbarous heathens. The heathens remain in gross heathenish
darkness, because they are not instructed, and have not obtained the knowledge
of the truths of divinity. So if we live under the preaching of the gospel, this
will make us to differ from them, only by conveying to us more knowledge of the
things of divinity.
3. If a man have no knowledge of these things, the
faculty of reason in him will be wholly in vain. The faculty of reason and
understanding was given for actual understanding and knowledge. If a man have no
actual knowledge, the faculty or capacity of knowing is of no use to him. And if
he have actual knowledge, yet if he be destitute of the knowledge of those
things which are the last end of his being, and for the sake of the knowledge of
which he had more understanding given him than the beasts; then still his
faculty of reason is in vain; he might as well have been a beast, as a man with
this knowledge. But the things of divinity are the things to know which we had
the faculty of reason given us. They are the things which appertain to the end
of our being, and to the great business for which we are made. Therefore a man
cannot have his faculty of understanding to any purpose, any further than he
hath knowledge of the things of divinity.
So that this kind of knowledge
is absolutely necessary. Other kinds of knowledge may be very useful. Some other
sciences, such as astronomy, and natural philosophy, and geography, may be very
excellent in their kind. But the knowledge of this divine science is infinitely
more useful and important than of all other sciences whatever.
I come now
to the fourth, and principal thing proposed under the doctrine, viz., to give
the reasons why all Christians should make a business of endeavoring to grow in
the knowledge of divinity. This implies two things.
1. That Christians
ought not to content themselves with such degrees of knowledge in divinity as
they have already obtained. It should not satisfy them that they know as much as
is absolutely necessary to salvation, but should seek to make
progress.
2. That this endeavoring to make progress in such knowledge
ought not to be attended to as a thing by the by, but all Christians should make
a business of it: they should look upon it as a part of their daily business,
and no small part of it neither. It should be attended to as a considerable part
of the work of their high calling. The reason of both these may appear in the
following things.
(1.) Our business should doubtless much consist in
employing those faculties, by which we are distinguished from the beasts, about
those things which are the main end of those faculties. The reason why we have
faculties superior to those of the brutes given us, is, that we are indeed
designed for a superior employment. That which the Creator intended should be
our main employment, is something above what he intended the beasts for, and
therefore hath given us superior powers. Therefore, without doubt, it should be
a considerable part of our business to improve those superior faculties. But the
faculty by which we are chiefly distinguished from the brutes, is the faculty of
understanding. It follows then, that we should make it our chief business to
improve this faculty, and should by no means prosecute it as a business by the
by. For us to make the improvement of this faculty a business by the by, is in
effect for us to make the faculty of understanding itself a by faculty, if I may
so speak, a faculty of less importance than others; whereas indeed it is the
highest faculty we have.
But we cannot make a business of the improvement
of our intellectual faculty, any otherwise than by making a business of
improving ourselves in actual understanding and knowledge. So that those who
make not this very much their business, but, instead of improving their
understanding to acquire knowledge, are chiefly devoted to their inferior
powers, to provide wherewithal to please their senses, and gratify their animal
appetites, and so rather make their understanding a servant to their inferior
powers, than their inferior powers servants to their understanding; not only
behave themselves in a manner not becoming Christians, but also act as if they
had forgotten that they are men, and that God hath set them above the brutes, by
giving them understanding.
God hath given to man some things in common
with the brutes, as his outward senses, his bodily appetites, a capacity of
bodily pleasure and pain, and other animal faculties: and some things he hath
given him superior to the brutes, the chief of which is a faculty of
understanding and reason. Now God never gave man those faculties whereby he is
above the brutes, to be subject to those which he hath in common with the
brutes. This would be great confusion, and equivalent to making man to be a
servant to the beasts. On the contrary, he has given those inferior powers to be
employed in subserviency to man's understanding; and therefore it must be a
great part of man's principal business, to improve his understanding by
acquiring knowledge. If so, then it will follow, that it should be a main part
of his business to improve his understanding in acquiring divine knowledge, or
the knowledge of the things of divinity; for the knowledge of these things is
the principal end of this faculty. God gave man the faculty of understanding,
chiefly, that he might understand divine things.
The wiser heathens were
sensible that the main business of man was the improvement and exercise of his
understanding. But they were in the dark, as they knew not the object about
which the understanding should chiefly be employed. That science which many of
them thought should chiefly employ the understanding, was philosophy; and
accordingly they made it their chief business to study it. But we who enjoy the
light of the gospel are more happy, we are not left, as to this particular, in
the dark. God hath told us about what things we should chiefly employ our
understandings, having given us a book full of divine instructions, holding
forth many glorious objects about which all rational creatures should chiefly
employ their understandings. These instructions are accommodated to persons of
all capacities and conditions, and proper to be studied, not only by men of
learning, but by persons of every character, learned and unlearned, young and
old, men and women. Therefore the acquisition of knowledge in these things
should be a main business of all those who have the advantage of enjoying the
Holy Scriptures.
(2.) The things of divinity are things of superlative
excellency, and are worthy that all should make a business of endeavoring to
grow in the knowledge of them. There are no things so worthy to be known as
these things. They are as much above those things which are treated of in other
sciences, as heaven is above the earth. God himself, the eternal Three in one,
is the chief object of this science: in the next place, Jesus Christ, as Godman
and Mediator, and the glorious work of redemption, the most glorious work that
ever was wrought: then the great things of the heavenly world, the glorious and
eternal inheritance purchased by Christ, and promised in the gospel; the work of
the Holy Spirit of God on the hearts of men; our duty to God, and the way in
which we ourselves may become like angels, and like God himself in our measure:
all these are objects of this science.
Such things as these have been the
main subject of the study of the holy patriarchs, prophets, and apostles, and
the most excellent men that ever were in the world, and are also the subject of
the study of the angels in heaven; 1 Pet. 1:10,11,12.
These things are so
excellent and worthy to be known, that the knowledge of them will richly pay for
all the pains and labor of an earnest seeking of it. If there were a great
treasure of gold and pearls hid in the earth, but should accidentally be found,
and should be opened among us with such circumstances that all might have as
much as they could gather of it; would not every one think it worth his while to
make a business of gathering it while it should last? But that treasure of
divine knowledge, which is contained in the Scriptures, and is provided for
every one to gather to himself as much of it as he can, is a far more rich
treasure than any one of gold and pearls. How busy are all sorts of men, all
over the world, in getting riches! But this knowledge is a far better kind of
riches, than that after which they so diligently and laboriously
pursue.
3. The things of divinity not only concern ministers, but are of
infinite importance to all Christians. It is not with the doctrines of divinity
as it is with the doctrines of philosophy and other sciences. These last are
generally speculative points, which are of little concern in human life; and it
very little alters the case as to our temporal or spiritual interests, whether
we know them or not. Philosophers differ about them, some being of one opinion,
and others of another. And while they are engaged in warm disputes about them,
others may well leave them to dispute among themselves, without troubling their
heads much about them; it being of little concern to them, whether the one or
the other be in the right.
But it is not thus in matters of divinity. The
doctrines: this nearly concern every one. They are about those things which
relate to every man's eternal salvation and happiness. The common people cannot
say, Let us leave these matters to ministers and divines; let them dispute them
out among themselves as they can; they concern not us: for they are of infinite
importance to every man. Those doctrines of divinity which relate to the
essence, attributes, and subsistencies of God, concern all; as it is of infinite
importance to common people, as well as to ministers, to know what kind of being
God is. For he is the Being who hath made us all, "in whom we live, and move,
and have our being;" who is the Lord of all; the Being to whom we are all
accountable; is the last end of our being, and the only fountain of our
happiness.
The doctrines also which relate to Jesus Christ and his
mediation, his incarnation, his life and death, his resurrection and ascension,
his sitting at the right hand of the Father, his satisfaction and intercession,
infinitely concern common people as well as divines. They stand in as much need
of this Saviour, and of an interest in his person and offices, and the things
which he hath done and suffered, as ministers and divines.
The same may
be said of the doctrines which relate to the manner of a sinner's justification,
or the way in which he becomes interested in the mediation of Christ. They
equally concern all; for all stand in equal necessity of justification before
God. That eternal condemnation, to which we are all naturally exposed, is
equally dreadful. So with respect to those doctrines of divinity, which relate
to the work of the Spirit of God on the heart, in the application of redemption
in our effectual calling and sanctification, all are equally concerned in them.
There is no doctrine of divinity whatever, which doth not some way or other
concern the eternal interest of every Christian. None of the things which God
hath taught us in his word are needless speculations, or trivial matters; all of
them are indeed important points.
4. We may argue from the great things
which God hath done in order to give us instruction in these things. As to other
sciences, he hath left us to ourselves, to the light of our own reason. But the
things of divinity being of infinitely greater importance to us, he hath not
left us to an uncertain guide; but hath himself given us a revelation of the
truth in these matters, and hath done very great things to convey and confirm to
us this revelation; raising up many prophets in different ages, immediately
inspiring them with his Holy Spirit, and confirming their doctrine with
innumerable miracles or wonderful works out of the established course of nature.
Yea, he raised up a succession of prophets, which was upheld for several
ages.
It was very much for this end that God separated the people of
Israel, in so wonderful a manner, from all other people, and kept them separate;
that to them he might commit the oracles of God, and that from them they might
be communicated to the world. He hath also often sent angels to bring divine
instructions to men; and hath often himself appeared to men in miraculous
symbols or representations of his presence; and now in these last days hath sent
his own Son into the world, to be his great prophet, to teach us divinity; Heb.
1 at the beginning. By means of all, God hath given a book of divine
instructions, which contains the sum of divinity. Now, these things hath God
done not only for the instruction of ministers and men of learning; but for the
instruction of all men, of all sorts, learned and unlearned, men, women, and
children. And certainly if God doth such great things to teach us, we ought not
to do little to learn.
God hath not made giving instructions to men in
things of divinity a business by the by; but a business which he hath undertaken
and prosecuted in a course of great and wonderful dispensations, as an affair in
which his heart hath been greatly engaged; which is sometimes in Scripture
signified by the expression of God's rising early to teach us, and to send
prophets and teachers to us. Jer. 7:25, "Since that day that your fathers came
forth out of the land of Egypt, unto this day, I have even sent unto you all my
servants the prophets, daily rising up early and sending them" And so, verse 13,
"I spake unto you, rising up early, and speaking." This is a figurative speech,
signifying, that God hath not done this as a by business, but as a business of
great importance, in which he took great care, and had his heart much engaged;
because persons are wont to rise early to prosecute such business as they are
earnestly engaged in.-- If God hath been so engaged in teaching, certainly we
should not be negligent in learning; nor should we make growing in knowledge a
by business, but a great part of the business of our lives.
5. It may be
argued from the abundance of the instructions which God hath given us, from the
largeness of that book which God hath given to teach us divinity, and from the
great variety that is therein contained. Much was taught by Moses of old, which
we have transmitted down to us; after that, other books were from time to time
added; much is taught us by David and Solomon; and many and excellent are the
instructions communicated by the prophets: yet God did not think all this
enough, but after this sent Christ and his apostles, by whom there is added a
great and excellent treasure to that holy book, which is to be our rule in the
study of divinity.
This book was written for the use of all; all are
directed to search the Scriptures. John 5:39, "Search the Scriptures, for in
them ye think ye have eternal life; and they are they that testify of me;" and
Isaiah 34:16, "Seek ye out of the book of the Lord, and read." They that read
and understand are pronounced blessed. Rev. 1:3, "Blessed is he that readeth,
and they that understand the words of this prophecy." If this be true of that
particular book of the Revelation, much more is it true of the Bible in general.
Nor is it to be believed that God would have given instructions in such
abundance, if he had intended that receiving instruction should be only a by
concernment with us.
It is to be considered, that all those abundant
instructions which are contained in the Scriptures were written for that end,
that they might be understood; otherwise they are not instructions. That which
is not given that the learner may understand it, is not given for the learner's
instruction; and unless we endeavor to grow in the knowledge of divinity, a very
great part of those instructions will to us be in vain; for we can receive
benefit by no more of the Scriptures than we understand, no more than if they
were locked up in an unknown tongue. We have reason to bless God that he hath
given us such various and plentiful instruction in his word; but we shall be
hypocritical in so doing, if we, after all, content ourselves with but little of
this instruction.
When God hath opened a very large treasure before us,
for the supply of our wants, and we thank him that he hath given us so much; if
at the same time we be willing to remain destitute of the greatest part of it,
because we are too lazy to gather it, this will not show the sincerity of our
thankfulness. We are now under much greater advantages to acquire knowledge in
divinity, than the people of God were of old, because since that time, the canon
of Scripture is much increased. But if we be negligent of our advantages, we may
be never the better for them, and may remain with as little knowledge as
they.
6. However diligently we apply ourselves, there is room enough to
increase our knowledge in divinity, without coming to an end. None have this
excuse to make for not diligently applying themselves to gain knowledge in
divinity, that they know all already; nor can they make this excuse, that they
have no need diligently to apply themselves, in order to know all that is to be
known. None can excuse themselves for want of business in which to employ
themselves. Here is room enough to employ ourselves forever in this divine
science, with the utmost application. Those who have applied themselves most
closely, have studied the longest, and have made the greatest attainments in
this knowledge, know but little of what is to be known. The subject is
inexhaustible. That divine Being, who is the main subject of this science, is
infinite, and there is no end to the glory of his perfections. His works at the
same time are wonderful, and cannot be found out to perfection; especially the
work of redemption, which is that work of God about which the science of
divinity is chiefly conversant, is full of unsearchable wonders.
The word
of God, which is given for our instruction in divinity, contains enough in it to
employ us to the end of our lives, and then we shall leave enough uninvestigated
to employ the heads of the ablest divines to the end of the world. The Psalmist
found an end to the things that are human; but he could never find an end to
what is contained in the word of God; Psalm 119:96, "I have seen an end to all
perfection; but thy commandment is exceeding broad." There is enough in this
divine science to employ the understandings of saints and angels to all
eternity.
7. It doubtless concerns every one to endeavor to excel in the
knowledge of things which pertain to his profession or principal calling. If it
concerns men to excel in any thing or in any wisdom or knowledge at all, it
certainly concerns them to excel in the affairs of their main profession and
work. But the calling and work of every Christian is to live to God. This is
said to be his high calling, Phil.3:14. This is the business, and, if I may so
speak, the trade of a Christian, his main work, and indeed should be his only
work. No business should be done by a Christian, but as it is some way or other
a part of this. Therefore certainly the Christian should endeavor to be well
acquainted with those things which belong to this work, that he may fulfill it,
and be thoroughly furnished to it.
It becomes one who is called to be a
soldier, and to go a warfare, to endeavor to excel in the art of war. It becomes
one who is called to be a mariner, and to spend his life in sailing the ocean,
to endeavor to excel in the art of navigation. It becomes one who professes to
be a physician, and devotes himself to that work, to endeavor to excel in the
knowledge of those things which pertain to the art of physic. So it becomes all
such as profess to be Christians, and to devote themselves to the practice of
Christianity, to endeavor to excel in the knowledge of divinity.
8. It
may be argued from this, that God hath appointed an order of men for this end,
to assist persons in gaining knowledge in these things. He hath appointed them
to be teachers. 1 Cor. 12:28, "And God hath set some in the church, first
apostles, secondarily prophets, thirdly teachers." Eph. 4:11,12, "He gave some
apostles, some prophets, some evangelists, some pastors and teachers, for the
perfecting of the saints, for the work of the ministry, for the edifying of the
body of Christ." If God hath set them to be teachers, making that their
business, then he hath made it their business to impart knowledge. But what kind
of knowledge? Not the knowledge of philosophy, or of human laws, or of
mechanical arts, but of divinity.
If God hath made it the business of
some to be teachers, it will follow, that he hath made it the business of others
to be learners; for teachers and learners are correlates, one of which was never
intended to be without the other. God hath never made it the duty of some to
take pains to teach those who are not obliged to take pains to learn. He hath
not commanded ministers to spend themselves, in order to impart knowledge to
those who are not obliged to apply themselves to receive it.
The name by
which Christians are commonly called in the New Testament is disciples, the
signification of which word is scholars or learners. All Christians are put into
the school of Christ, where their business is to learn, or receive knowledge
from Christ, their common master and teacher, and from those inferior teachers
appointed by him to instruct in his name.
9. God hath in the Scriptures
plainly revealed it to be his will, that all Christians should diligently
endeavor to excel in the knowledge of divine things. It is the revealed will of
God, that Christians should not only have some knowledge of things of this
nature, but that they should be enriched with all knowledge: 1 Cor.1:4-5, "I
thank my God always on your behalf, for the grace of God that is given you by
Jesus Christ, that in every thing ye are enriched by him, in all utterance, and
in all knowledge." So the apostle earnestly prayed, that the Christian
Philippians might abound more and more, not only in love, but in Christian
knowledge: Philip. 1:9, "And this I pray, that your love may abound yet more and
more in knowledge, and in all judgment." So the Apostle Peter advises to "give
all diligence, to add to faith virtue, and to virtue knowledge," 2 Pet. 1:5. And
the Apostle Paul, in the next chapter to that wherein is the text, counsels the
Christian Hebrews, leaving the first principles of the doctrine of Christ, to go
on to perfection. He would by no means have them always to rest only in those
fundamental doctrines of repentance, and faith, and the resurrection from the
dead, and the eternal judgment, in which they were indoctrinated when they were
first baptized, and had the apostle's hands laid on them, at their first
initiation in Christianity. See Heb. 6, at the
beginning.
Application
The use that I would make of this doctrine
is, to exhort all diligently to endeavor to gain this kind of
knowledge.
Consider yourselves as scholars or disciples, put into the
school of Christ, and therefore be diligent to make proficiency in Christian
knowledge. Content not yourselves with this, that you have been taught your
catechism in your childhood, and that you know as much of the principles of
religion as is necessary to salvation. So you will be guilty of what the apostle
warns against, viz., going no further than laying the foundation of repentance
from dead works, &c.
You are all called to be Christians, and this is
your profession. Endeavor, therefore, to acquire knowledge in things which
pertain to your profession.-- Let not your teachers have cause to complain, that
while they spend and are spent, to impart knowledge to you, you take little
pains to learn. It is a great encouragement to an instructor, to have such to
teach as make a business of learning, bending their minds to it. This makes
teaching a pleasure, when otherwise it will be a very heavy and burdensome
task.
You all have by you a large treasure of divine knowledge, in that
you have the Bible in your hands; therefore be not contented in possessing but
little of this treasure. God hath spoken much to you in the Scripture; labor to
understand as much of what he saith as you can. God hath made you all reasonable
creatures; therefore let not the noble faculty of reason or understanding lie
neglected. Content not yourselves with having so much knowledge as is thrown in
your way, and as you receive in some sense unavoidably by the frequent
inculcation of divine truth in the preaching of the word, of which you are
obliged to be hearers, or as you accidentally gain in conversation; but let it
be very much your business to search for it, and that with the same diligence
and labor with which men are wont to dig in mines of silver and
gold.
Especially I would advise those that are young to employ themselves
in this way. Men are never too old to learn; but the time of youth is especially
the time for learning; it is especially proper for gaining and storing up
knowledge. Further, to stir up all, both old and young, to this duty, let me
entreat you to consider,
1. If you apply yourselves diligently to this
work, you will not want employment, when you are at leisure from your common
secular business. In this way, you may find something in which you may
profitably employ yourselves these long winter evenings. You will find something
else to do, besides going about from house to house, spending one hour after
another in unprofitable conversation, or, at best, to no other purpose but to
amuse yourselves, to fill up and wear away your time. And it is to be feared
that very much of the time that is spent in our winter evening visits, is spent
to a much worse purpose than that which I have now mentioned. Solomon tells us,
Prov. 10:19, "That in the multitude of words, there wanteth not sin." And is not
this verified in those who find nothing else to do for so great a part of the
winter, but to go to one another's houses, and spend the time in such talk as
comes next, or such as any one's present disposition happens to suggest? Some
diversion is doubtless lawful; but for Christians to spend so much of their
time, so many long evenings, in no other conversation than that which tends to
divert and amuse, if nothing worse, is a sinful way of spending time, and tends
to poverty of soul at least, if not to outward poverty: Prov. 14:23, "In all
labor there is profit; but the talk of the lips tendeth only to penury!"
Besides, when persons for so much of their time have nothing else to do but to
sit, and talk, and chat in one another's chimney corners, there is great danger
of falling into foolish and sinful conversation, venting their corrupt
dispositions, in talking against others, expressing their jealousies and evil
surmises concerning their neighbors; not considering what Christ hath said,
Matt. 12:36, "Of every idle word that men shall speak, they shall give account
in the day of judgment." If you would comply with what you have heard from this
doctrine, you would find something else to spend your winters in, one winter
after another, besides contention, or talking about those public affairs which
tend to contention. Young people might find something else to do, besides
spending their time in vain company; something that would be much more
profitable to themselves, as it would really turn to some good account;
something, in doing which they would both be more out of the devil's way, the
way of temptation, and be more in the way of duty, and of a divine blessing. And
even aged people would have something to employ themselves in after they are
become incapable of bodily labor. Their time, as is now often the case, would
not lie heavy upon their hands, as they would, with both profit and pleasure, be
engaged in searching the Scriptures, and in comparing and meditating upon the
various truths which they should find there.
2. This would be a noble way
of spending your time. The Holy Spirit gives the Bereans this epithet, because
they diligently employed themselves in this business: Acts 17:11, "These were
more noble than those of Thessalonica, in that they received the word with all
readiness of mind, and searched the Scriptures daily, whether those things ere
so." This is very much the employment of heaven. The inhabitants of that world
spend much of their time in searching into the great things of divinity, and
endeavoring to acquire knowledge in them, as we are told of the angels, 1 Pet.
1:12, "Which things the angels desire to look into." This will be very agreeable
to what you hope will be your business to all eternity, as you doubtless hope to
join in the same employment with the angels of light. Solomon says, Prov. 25:2,
"It is the honor of kings to search out a matter;" and certainly, above all
others, to search out divine matters. Now if this be the honor even of kings, is
it not equally, if not much more, your honor?
3. This is a pleasant way
of improving time. Knowledge is pleasant and delightful to intelligent
creatures, and above all the knowledge of divine things; for in them are the
most excellent truths, and the most beautiful and amiable objects held forth to
view. However tedious the labor necessarily attending this business may be, yet
the knowledge once obtained will richly requite the pains taken to obtain it.
"When wisdom entereth the heart, knowledge is pleasant to the soul," Prov.
2:10.
4. This knowledge is exceeding useful in Christian practice. Such
as have much knowledge in divinity have great means and advantages for spiritual
and saving knowledge; for no means of grace, as was said before, have their
effect on the heart, otherwise than by the knowledge they impart. The more you
have of a rational knowledge of the things of the gospel, the more opportunity
will there be, when the Spirit shall be breathed into your heart, to see the
excellency of these things, and to taste the sweetness of them. The Heathens,
who have no rational knowledge of the things of the gospel, have no opportunity
to see the excellency of them; and therefore the more rational knowledge of
these things you have, the more opportunity and advantage you have to see the
divine excellency and glory of them.
Again, The more knowledge you have
of divine things, the better will you know your duty; your knowledge will be of
great use to direct you as to your duty in particular cases. You will also be
the better furnished against the temptations of the devil. For the devil often
takes the advantage of persons' ignorance to ply them with temptations which
otherwise would have no hold of them. By having much knowledge, you will be
under greater advantages to conduct yourselves with prudence and discretion in
your Christian course, and so to live much more to the honor of God and
religion. Many who mean well, and are full of a good spirit, yet, for want of
prudence, conduct themselves so as to wound religion. Many have a zeal of God,
which doth more hurt than good, because it is not according to knowledge, Rom.
10:2. The reason why many good men behave no better in many instances, is not so
much that they want grace, as that they want knowledge.
Besides, an
increase of knowledge would be a great help to profitable conversation. It would
supply you with matter for conversation when you come together, or when you
visit your neighbors: and so you would have less temptation to spend the time in
such conversation as tends to your own and others' hurt.
5. Consider the
advantages you are under to grow in the knowledge of divinity. We are under far
greater advantages to gain much knowledge in divinity now, than God's people
under the Old Testament, both because the canon of Scripture is so much enlarged
since that time, and also because evangelical truths are now so much more
plainly revealed. So that common men are now in some respects under advantages
to know more of divinity, than the greatest prophets were then. Thus that saying
of Christ is in a sense applicable to us, Luke 10:23,24, "Blessed are the eyes
which see the things which ye see. For I tell you, that many prophets and kings
have desired to see those things which ye see, and have not seen them; and to
hear those things which ye hear, and have not heard them." We are in some
respects under far greater advantages for gaining knowledge, now in these latter
ages of the church, than Christians were formerly; especially by reason of the
art of printing, of which God hath given us the benefit, whereby Bibles and
other books of divinity are exceedingly multiplied, and persons may now be
furnished with helps for the obtaining of Christian knowledge, at a much easier
and cheaper rate than they formerly could.
6. We know not what opposition
we may meet with in the principles which we hold in divinity. We know that there
are many adversaries to the gospel and its truths. if therefore we embrace those
truths, we must expect to be attacked by the said adversaries; and unless we be
well informed concerning divine things, how shall we be able to defend
ourselves? Besides, the Apostle Peter enjoins it upon us, always to be ready to
give an answer to every man who asketh us a reason of the hope that is in us.
But this we cannot expect to do without a considerable knowledge in divine
things.
I shall now conclude my discourse with some directions for the
acquisition of this knowledge.
1. Be assiduous in reading the holy
Scriptures. This is the fountain whence all knowledge in divinity must be
derived. Therefore let not this treasure lie by you neglected. Every man of
common understanding who can read, may, if he please, become well acquainted
with the Scriptures. And what an excellent attainment would this be!
2.
Content not yourselves with only a cursory reading, without regarding the sense.
This is an ill way of reading, to which, however, many accustom themselves all
their days. When you read, observe what you read. Observe how things come in.
Take notice of the drift of the discourse, and compare one Scripture with
another. For the Scripture, by the harmony of the different parts of it, casts
great light upon itself. We are expressly directed by Christ to search the
Scriptures, which evidently intends something more than a mere cursory reading.
And use means to find out the meaning of the Scripture. When you have it
explained in the preaching of the word, take notice of it; and if at any time a
Scripture that you did not understand be cleared up to your satisfaction, mark
it, lay it up, and if possible remember it.
3. Procure, and diligently
use other books which may help you to grow in this knowledge. There are many
excellent books extant, which might greatly forward you in this knowledge, and
afford you a very profitable and pleasant entertainment in your leisure hours.
There is doubtless a great defect in many, that through a lothness to be at a
little expense, they furnish themselves with no more helps of this nature. They
have a few books indeed, which now and then on Sabbath days they read; but they
have had them so long, and read them so often, that they are weary of them, and
it is now become a dull story, a mere task to read them.
4. Improve
conversation with others to this end. How much might persons promote each
other's knowledge in divine things, if they would improve conversation as they
might; if men that are ignorant were not ashamed to show their ignorance, and
were willing to learn of others; if those that have knowledge would communicate
it, without pride and ostentation; and if all were more disposed to enter on
such conversation as would be for their mutual edification and
instruction.
5. Seek not to grow in knowledge chiefly for the sake of
applause, and to enable you to dispute with others; but seek it for the benefit
of your souls, and in order to practice. If applause be your end, you will not
be so likely to be led to the knowledge of the truth, but may justly, as often
is the case of those who are proud of their knowledge, be led into error to your
own perdition. This being your end, if you should obtain much rational
knowledge, it would not be likely to be of any benefit to you, but would puff
you up with pride: 1 Cor. 8:1, "Knowledge puffeth up."
6. Seek to God,
that he would direct you, and bless you, in this pursuit after knowledge. This
is the apostle's direction, James 1:5: "If any man lack wisdom, let him ask it
of God, who giveth to all liberally, and upbraideth not." God is the fountain of
all divine knowledge. Prov. 2:6, "The Lord giveth wisdom: out of his mouth
cometh knowledge and understanding." Labor to be sensible of your own blindness
and ignorance, and your need of the help of God, lest you be led into error,
instead of true knowledge. 1 Cor. 3:18, "If any man would be wise, let him
become a fool, that he may be wise."
8. (sic) Practice according to what
knowledge you have. This will be the way to know more. The Psalmist warmly
recommends this way of seeking knowledge in divinity, from his own experience:
Psalm 119:100, "I understand more than the ancients, because I keep thy
precepts." Christ also recommends the same: John 7:17, "If any man will do his
will, he shall know of the doctrine, whether it be of God, or whether I speak of
myself."
.
.
.
Back to Top
God Glorified In Man's
Dependence
IT was with no small difficulty 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 divers
ministers and others who heard it. But as we quickly found him a workman that
needs not to 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 reader 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
of which, that must soon die in the hearts and lives of men.
For in
proportion to the sense we have of our dependence on the sovereign God for all
the good we want, will be our value for him, our trust in him, our fear to
offend him, and our care to please him; as likewise our gratitude and love, our
delight and praise, upon our sensible experience of his free benefits.
In
short, it is the very soul of piety, to apprehend and own that all our springs
are in him; the springs of our present grace and comfort, and of our future
glory and blessedness; and that they all entirely flow through Christ, by the
efficacious influence of the Holy Spirit. By these things saints live, and in
all these things is the life of our spirits.
Such doctrines as these,
which, by humbling the minds of men, prepare them for the exaltations of God, he
has signally owned and prospered in the reformed world, and in our land
especially, in the days of our forefathers; and we hope they will never grow
unfashionable among us; for, we are well assured, if those which we call the
doctrines of grace ever come to be contemned or disrelished, vital piety will
proportionably languish and wear away; as these doctrines always sink in the
esteem of men upon the decay of serious religion.
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 such 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, by
the blessing of Heaven on the care of their present worthy rector; 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 this his grandson,to the end that they may
abound yet more in all the lovely fruits of evangelical humility and
thankfulness, to the glory of God.
To his blessing we commit them all,
with this discourse, and every one that reads it; and are Your servants in the
gospel,
T. PRINCE.
W. COOPER.
Boston, August 17,
1731.
God Glorified In Man's Dependence
A Sermon by
Jonathan Edwards
[Preached on the Public Lecture in Boston, July 8, 1731; and
published at the desire of several ministers and others in Boston who heard it.
-- This was the first piece published by Mr. Edwards.]
1 Corinthians
1:29, 30, 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 22nd 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 God by the gospel destroyed, and brought
to nought, their 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 in the text
why he thus did, That no flesh should glory in his presence, etc.- 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. It is
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
favour. It is 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. It is by Christ that we have redemption, or
the 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, etc.
Thirdly, It is
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 it is of
him that we are in Christ Jesus; it is 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, 1st, That there is an absolute and universal dependence of the redeemed
on God for all their good. And, 2dly, 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 the good itself 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. It is
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 it is God
that accepts the Saviour. He gives the purchaser, and he affords the thing
purchased.
It is 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. 2:8. "For by grace ye are saved,
through faith; and that not of yourselves, it is the gift of God." It is of God
that we actually receive all the benefits that Christ has purchased. It is God
that pardons and justifies, and delivers from going down to hell; and into his
favour the redeemed are received, when they are justified. So it is God that
delivers from the dominion of sin, cleanses us from our filthiness, and changes
us from our deformity. It is of God that the redeemed 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 God and divine things, 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 it is of God that we have these means of grace, and it
is he that makes them effectual. It is of God that we have the Holy Scriptures;
they are his word. It is of God that we have ordinances, and their efficacy
depends on the immediate influence of his Spirit. The ministers of the gospel
are sent of God, and all their sufficiency is of him.-- 2 Cor. 4:7. "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.
1. The redeemed have all from
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 excellency of what is given. The gift
was infinitely precious, because it was of a person infinitely worthy, a person
of infinite glory; and also because it was of 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 a way
is made for our having the gift. He gave him to dwell amongst us; he gave him to
us incarnate, or in our nature; and in the like though sinless infirmities. He
gave him to us in a low and afflicted state; and not only so, but as 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; it was given while we were yet enemies, and before we had so
much as repented. It was from the love of God who saw no excellency in us to
attract it; and it was without expectation of ever being requited for it. And it
is 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.
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; but we stand in need of God's free and sovereign grace to give us that
righteousness; 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, for it became God to create holy all his reasonable creatures. It would
have been a disparagement to the holiness of God's nature, if he had made an
intelligent creature unholy. But now when fallen man is made holy, it is from
mere and arbitrary grace; God may for ever 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
favour of God, for we are first justly the objects of his displeasure, and
afterwards are received into favour. 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 with- out any good,
and afterwards enriched with all good.
2. We receive all from 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. 1:19. "And what is the exceeding greatness of his power to
us- ward 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. It is a work of creation: "If any man be in
Christ, he is a new creature," 2 Cor. 5:17. "We are created in Christ Jesus,"
Eph. 2:10. The fallen creature cannot attain to true holiness, but by being
created again. Eph. 4:24. "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.
Colos. 2:12-13. "Wherein also ye 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 produced 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 -- a death in sin, a total corruption of nature, and depth of
misery -- is far more remote from the state attained, than mere death or
non-entity.
It is by God's power also that we are preserved in a state of
grace. 1 Pet. 1:5. "Who are kept by the power of God through faith unto
salvation." As grace is at first from God, so it is 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 sun-rising. -- Men are dependent on the
power of God for every exercise of grace, and for carrying on that work in the
heart, for subduing sin and corruption, increasing holy principles, and enabling
to bring forth fruit in good works. Man is dependent on divine power in bringing
grace to its perfection, m 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. It is 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 11:21-22.
"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 armour, wherein he trusted, and divideth his spoils." So it is 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. God is the medium of it, as well as the author and
fountain of it. All we have, wisdom, the pardon of sin, deliverance from hell,
acceptance into God's favour, grace and holiness, true comfort and happiness,
eternal life and glory, is 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 the
Mediator is God.
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. 7:27. "He offered up himself." And 9:26.
"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.
As we thus have our good through
God, we have a dependence on him 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. 23:6, under
that name, "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.5:21. "That we might be made the righteousness of God in him." --Thus in
redemption we have not only all things of God, but by and through him, 1 Cor.
8:6. "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 extrinsic 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 him- self 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 posses- sion 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 honour 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 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 for ever
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 shall be seen of God in them.
2. The redeemed
have all their inherent good in God. Inherent good is twofold; it is 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. 1:4. They are holy by being made partakers of God's holiness. Heb. 12:10.
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, and his dwelling in them. They are not only
caused by the Holy Ghost, but are in him 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 4:14. "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. 7:38-39. "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. 22:1. Which doubtless signifies the same with those rivers of
living water, explained, John 7:38-39, which is elsewhere called the "river of
God's pleasures." Herein consists the fulness of good, which the saints receive
of Christ. It is 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 there- fore that little of the Holy Ghost which
believers have in this world, is said to be the earnest of their inheritance, 2
Cor. 1:22. "Who hath also sealed us, and given us the earnest of the Spirit in
our hearts." And chap. 5:5. "Now he that hath wrought us for the self-same
thing, is God, who also hath given unto us the earnest of the Spirit." And Eph.
1:13-14. "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. 7:11. "How much more shall your heavenly Father give good
things to them that ask him?" In Luke it is, chap. 11:13. "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 the subject of
gospel-promises. Gal. 3:13-14. "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 24:49. "Behold, I send the promise of my Father upon
you." The Spirit of God therefore is called "the Spirit of promise," Eph. 1:33.
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 2:13. "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. It is in the communications, indwelling, and acting of the
Spirit of God. Holiness and happiness is in the fruit, here and hereafter,
because God dwells in them, and they in God.
Thus God has given us the
Redeemer, and it is by him that our good is purchased. So God is the Redeemer
and the price; and he also is the good purchased. So that all that we have is of
God, and through him, and in him. Rom. 11:36. "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. 8:6.
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 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 command and oblige the attention and
observation. Those things that we are not much dependent upon, it is 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 his
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; 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, have not 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
which we 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 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 respects sets himself upon a level with God, or exalts
himself to any competition with him, however he may apprehend that great honour
and profound respect may belong to God from those that are 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. It is certainly what God aims at in the disposition of things in
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. It is God's declared design that others should not "glory in
his presence;" which implies that it is 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 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 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 honour, 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 who 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,
derogate from his glory, and thwart the design of our redemption. And such are
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. However they may allow of a dependence
of the redeemed on God, yet they deny a dependence that is so absolute and
universal. They own an entire dependence of God for some things, but not for
others; they 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. They 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. They own a dependence on God for means of
grace, but not absolutely for the benefit and success of those means; a partial
dependence on the power of God, for obtaining and exercising holiness, but not a
mere dependence on the arbitrary and sovereign grace of God. They own a
dependence on the free grace of God for a reception into his favour, so far that
it is without any proper merit, but not as it is without being attracted, or
moved with any excellency. They 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. Now whatever scheme is inconsistent with our
entire dependence on God for all, and 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 sensible acknowledgment of absolute
dependence on God in this affair. It is 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, their dependence on God for it. It is by this
means that God hath contrived to glorify himself in redemption; and it is fit
that he 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 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 him alone. It is necessary in order
to saving faith, that man should be emptied of himself, 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 10:15. "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
115:1. "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 endeavour 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 exalt himself, and depend on his own power or goodness; as though from
himself he must expect happiness. He is prone to have respect to enjoyments
alien from God and his Spirit, as those in which happiness is to be found.-- But
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 ope that he is
converted, and sanctified, and that his mind is endowed with true excellency and
spiritual beauty? that his sins are forgiven, and he received into God's favour,
and exalted to the honour 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 most miserable 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, to reflect on his own
exceeding unworthiness of such a favour,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."