JonathanEdwards:SelectedShorterWritings

EditedbyJohnHendryx

TableofContents

GodGlorifiedinMan'sDependence

God'sSovereigntyintheSalvationofMen

TheSoleConsideration,thatGodIsGod

ADivineandSupernaturalLight

ChristianKnowledge

DistinguishingMarksofaWorkoftheSpiritofGod

MenNaturallyareGod'sEnemies

TreatiseonGrace

TheAdmirableConjunctionofDiverseExcellenciesinChristJesus

ConcerningEfficaciousGrace

GloriousGrace

SinnersintheHandsofanAngryGod

UnbelieversDespisetheGloyandExcellencyofChrist

GodtheBestPortionoftheChristian

ChristiansAChosenGeneration,ARoyalPriesthood,AHolyNation,APeculiarPeople

GodMakesMenSensibleOfTheirMiseryBeforeHeRevealsHisMercyAndLove

Man'sNaturalBlindnesstotheThingsofReligion

GodGlorifiedinMan'sDependence

byJonathanEdwards

PreachedonthePublicLectureinBoston,July8,1731;andpublishedatthedesireofseveralministersandothersinBostonwhoheardit.-ThiswasthefirstpiecepublishedbyMr.Edwards.

“Thatnofleshshouldgloryinhispresence.ButofhimareyeinChristJesus, who of God is made unto us wisdom, and righteousness, andsanctification,andredemption:that,accordingasitiswritten,Hethatglorieth,lethimgloryintheLord.”-1Corinthians1:29-31.

ThoseChristianstowhomtheapostledirectedthisepistle,dweltinapartof the world where humanwisdomwas in great repute; as the apostleobserves in the 22nd verse of this chapter, "The Greeks seek afterwisdom."CorinthwasnotfarfromAthens,thathadbeenformanyagesthe most famous seat of philosophy and learning in the world. Theapostlethereforeobservestothem,howGodbythegospeldestroyed,andbrought tonaught, theirwisdom.The learnedGrecians, and their greatphilosophers,byalltheirwisdomdidnotknowGod,theywerenotabletofindoutthetruthindivinethings.But,aftertheyhaddonetheirutmostto no effect, it pleased God at length to reveal himself by the gospel,which they accounted foolishness. He "chose the foolish things of theworldtoconfoundthewise,andtheweakthingsoftheworldtoconfoundthethingswhicharemighty,andthebasethingsoftheworld,andthingsthataredespised,yea,and thingswhicharenot, tobring tonaught thethings that are."And the apostle informs them in the textwhyhe thusdid,Thatnofleshshouldgloryinhispresence,&c.--Inwhichwordsmaybeobserved,

1. What God aims at in the disposition of things in the affair ofredemption,viz.thatmanshouldnotgloryinhimself,butaloneinGod;1Cor.i.29,31.Thatnofleshshouldgloryinhispresence,--that,according

asitiswritten,Hethatglorieth,lethimgloryintheLord.

2. How this end is attained in the work of redemption, viz. by thatabsoluteand immediatedependencewhichmenhaveuponGod in thatwork,foralltheirgood.Inasmuchas,

First, all the good that they have is in and throughChrist;He ismadeuntouswisdom,righteousness,sanctification,andredemption.[1Cor.i.30.] All the good of the fallen and redeemed creature is concerned inthese four things, and cannotbebetterdistributed than into them; butChrist is each of them to us, andwe have none of them any otherwisethaninhim.HeismadeofGoduntouswisdom:inhimareallthepropergoodandtrueexcellencyoftheunderstanding.WisdomwasathingthattheGreeksadmired;butChrististhetruelightoftheworld;itisthroughhimalonethattruewisdomisimpartedtothemind.ItisinandbyChristthatwe have righteousness: it is by being in him that we are justified,haveoursinspardoned,andarereceivedasrighteousintoGod'sfavor.ItisbyChristthatwehavesanctification:wehaveinhimtrueexcellencyofheartaswellasofunderstanding;andheismadeuntousinherentaswellasimputedrighteousness.ItisbyChristthatwehaveredemption,ortheactualdeliverancefromallmisery,andthebestowmentofallhappinessandglory.ThuswehaveallourgoodbyChrist,whoisGod.

Secondly, another instancewherein our dependence onGod for all ourgoodappears,isthis,thatitisGodthathasgivenusChrist,thatwemighthave these benefits through him; he of God is made unto us wisdom,righteousness,&c.

Thirdly, it is of him that we are in Christ Jesus, and come to have aninterestinhim,andsodoreceivethoseblessingswhichheismadeuntous.ItisGodthatgivesusfaithwherebyweclosewithChrist.

So that in this verse is shown our dependence on each person in theTrinityforallourgood.WearedependentonChristtheSonofGod,asheis our wisdom, righteousness, sanctification, and redemption. We aredependentontheFather,whohasgivenusChrist,andmadehimtobethesethingstous.WearedependentontheHolyGhost,foritisofhimthatweareinChristJesus;itistheSpiritofGodthatgivesfaithinhim,

wherebywereceivehim,andclosewithhim.

DOCTRINE

"Godisglorifiedintheworkofredemptioninthis,thatthereappearsinitsoabsoluteanduniversaladependenceoftheredeemedonhim."--HereIproposetoshow,1st,thatthereisanabsoluteanduniversaldependenceoftheredeemedonGodforalltheirgood.And,2dly,thatGodherebyisexaltedandglorifiedintheworkofredemption.

I. There is an absolute and universal dependence of the redeemed onGod. The nature and contrivance of our redemption is such, that theredeemed are in every thing directly, immediately, and entirelydependentonGod:theyaredependentonhimforall,andaredependentonhimeveryway.

The several ways wherein the dependence of one being may be uponanother for itsgood,andwherein the redeemedofJesusChristdependonGodforalltheirgood,arethese,viz.,thattheyhavealltheirgoodofhim,and that theyhaveall throughhim,and that theyhaveall inhim:Thatheisthecauseandoriginalwhencealltheirgoodcomes,thereinitisofhim;andthatheisthemediumbywhichitisobtainedandconveyed,thereintheyhaveitthroughhim;andthatheisthegooditselfgivenandconveyed, therein it is in him. Now those that are redeemed by JesusChristdo,inalltheserespects,verydirectlyandentirelydependonGodfortheirall.

First,theredeemedhavealltheirgoodofGod.Godisthegreatauthorofit.He is the first causeof it; andnotonly so,buthe is theonlypropercause.ItisofGodthatwehaveourRedeemer.ItisGodthathasprovidedaSaviorforus.JesusChristisnotonlyofGodinhisperson,asheistheonly-begotten Son ofGod, but he is fromGod, aswe are concerned inhim,andinhisofficeofMediator.HeisthegiftofGodtous:Godchoseandanointedhim,appointedhimhiswork,andsenthimintotheworld.AndasitisGodthatgives,soitisGodthatacceptstheSavior.Hegivesthepurchaser,andheaffordsthethingpurchased.

ItisofGodthatChristbecomesours,thatwearebroughttohim,andare

unitedtohim.ItisofGodthatwereceivefaithtoclosewithhim,thatwemay have an interest in him. Eph. ii. 8, "For by grace ye are saved,throughfaith;andthatnotofyourselves,itisthegiftofGod."ItisofGodthatwe actually receive all the benefits that Christ has purchased. It isGodthatpardonsandjustifies,anddeliversfromgoingdowntohell;andintohisfavortheredeemedarereceived,whentheyarejustified.SoitisGod that delivers from the dominion of sin, cleanses us from ourfilthiness, and changes us from our deformity. It is of God that theredeemedreceivealltheirtrueexcellency,wisdom,andholiness;andthattwoways,viz.astheHolyGhostbywhomthesethingsareimmediatelywroughtisfromGod,proceedsfromhim,andissentbyhim;andalsoastheHolyGhost himself is God, bywhose operation and indwelling theknowledgeofGodanddivinethings,aholydispositionandallgrace,areconferredandupheld.Andthoughmeansaremadeuseofinconferringgraceonmen'ssouls,yetitisofGodthatwehavethesemeansofgrace,anditishethatmakesthemeffectual.ItisofGodthatwehavetheHolyScriptures; theyarehisword.It isofGodthatwehaveordinances,andtheir efficacy depends on the immediate influence of his Spirit. TheministersofthegospelaresentofGod,andalltheirsufficiencyisofhim.--2Cor.iv.7,"Wehavethistreasureinearthenvessels,thattheexcellencyof the power may be of God, and not of us." Their success dependsentirelyandabsolutelyontheimmediateblessingandinfluenceofGod.

1.TheredeemedhaveallfromthegraceofGod.ItwasofmeregracethatGodgaveushisonly-begottenSon.Thegraceisgreatinproportiontotheexcellencyofwhatisgiven.Thegiftwasinfinitelyprecious,becauseitwasofapersoninfinitelyworthy,apersonofinfiniteglory;andalsobecauseitwasofaperson infinitelynearanddear toGod.Thegrace isgreat inproportiontothebenefitwehavegivenusinhim.Thebenefitisdoublyinfinite,inthat inhimwehavedeliverancefromaninfinite,becauseaneternal,misery, and do also receive eternal joy and glory. The grace inbestowingthisgiftisgreatinproportiontoourunworthinesstowhomitisgiven;insteadofdeservingsuchagift,wemeritedinfinitelyillofGod'shands. The grace is great according to the manner of giving, or inproportiontothehumiliationandexpenseofthemethodandmeansbywhich a way is made for our having the gift. He gave him to dwellamongstus;hegavehimtousincarnate,orinournature;andinthelike

thoughsinlessinfirmities.Hegavehimtousinalowandafflictedstate;andnotonlyso,butasslain,thathemightbeafeastforoursouls.

ThegraceofGodinbestowingthisgiftismostfree.ItwaswhatGodwasundernoobligationtobestow.Hemighthaverejectedfallenman,ashedidthefallenangels.Itwaswhatweneverdidanythingtomerit;itwasgivenwhilewewereyetenemies,andbeforewehadsomuchasrepented.ItwasfromtheloveofGodwhosawnoexcellencyinustoattractit;andit waswithout expectation of ever being requited for it. And it is frommere grace that the benefits of Christ are applied to such and suchparticularpersons.Thosethatarecalledandsanctifiedaretoattributeitalone to the good pleasure of God's goodness, by which they aredistinguished. He is sovereign, and hathmercy on whom he will havemercy.

Man hath now a greater dependence on the grace of God than he hadbeforethe fall.Hedependsonthe freegoodnessofGodformuchmorethanhedidthen.ThenhedependedonGod'sgoodnessforconferringthereward of perfect obedience; for God was not obliged to promise andbestowthat reward.Butnowwearedependenton thegraceofGodformuchmore;westandinneedofgrace,notonlytobestowgloryuponus,buttodeliverusfromhellandeternalwrath.UnderthefirstcovenantwedependedonGod'sgoodnesstogiveustherewardofrighteousness;andsowedonow:butwestandinneedofGod'sfreeandsovereigngracetogive us that righteousness; to pardon our sin, and release us from theguiltandinfinitedemeritofit.

And as we are dependent on the goodness of God for more now thanunder the firstcovenant, sowearedependentonamuchgreater,morefree and wonderful goodness. We are now more dependent on God'sarbitrary and sovereign good pleasure. We were in our first estatedependentonGodforholiness.Wehadouroriginalrighteousnessfromhim;butthenholinesswasnotbestowedinsuchawayofsovereigngoodpleasureasitisnow.Manwascreatedholy,foritbecameGodtocreateholyallhisreasonablecreatures.Itwouldhavebeenadisparagementtothe holiness of God's nature, if he had made an intelligent creatureunholy. But now when fallen man is made holy, it is from mere andarbitrarygrace;Godmayforeverdenyholinesstothefallencreatureifhe

pleases,withoutanydisparagementtoanyofhisperfections.

AndwearenotonlyindeedmoredependentonthegraceofGod,butourdependence is much more conspicuous, because our own insufficiencyandhelplessness in ourselves ismuchmore apparent in our fallen andundonestate, than itwasbeforewewereeithersinfulormiserable.WearemoreapparentlydependentonGodforholiness,becausewearefirstsinful,andutterlypolluted,andafterwardholy.Sotheproductionoftheeffectissensible,anditsderivationfromGodmoreobvious.Ifmanwaseverholyandalwayswasso,itwouldnotbesoapparent,thathehadnotholinessnecessarily,asaninseparablequalificationofhumannature.SowearemoreapparentlydependentonfreegraceforthefavorofGod,forwe are first justly the objects of his displeasure, and afterwards arereceived into favor. We are more apparently dependent on God forhappiness, being first miserable, and afterwards happy. It is moreapparentlyfreeandwithoutmeritinus,becauseweareactuallywithoutanykindofexcellencytomerit,iftherecouldbeanysuchthingasmeritincreatureexcellency.Andwearenotonlywithoutanytrueexcellency,butarefullof,andwhollydefiledwith,thatwhichisinfinitelyodious.Allour good ismore apparently fromGod,becausewe are first naked andwhollywithoutanygood,andafterwardsenrichedwithallgood.

2. We receive all from the power of God. Man's redemption is oftenspokenofasaworkofwonderfulpoweraswellasgrace.ThegreatpowerofGodappearsinbringingasinnerfromhislowstate,fromthedepthsofsinandmisery,tosuchanexaltedstateofholinessandhappiness.Eph.i.19. "Andwhat is the exceeding greatness of his power to us-wardwhobelieve,accordingtotheworkingofhismightypower."-

WearedependentonGod'spowerthrougheverystepofourredemption.Wearedependenton thepowerofGod to convertus, andgive faith inJesusChrist,andthenewnature.Itisaworkofcreation:"IfanymanbeinChrist, he is a new creature," 2Cor. v. 17. "We are created inChristJesus,"Eph.ii.10.Thefallencreaturecannotattaintotrueholiness,butby being created again. Eph. v. 24, "And that ye put on the newman,which after God is created in righteousness and true holiness." It is araising from thedead.Colos. ii. 12, 13. "Wherein also ye are risenwithhimthroughthefaithoftheoperationofGod,whohathraisedhimfrom

thedead."Yea,itisamoregloriousworkofpowerthanmerecreation,orraisingadeadbodytolife,inthattheeffectattainedisgreaterandmoreexcellent.Thatholyandhappybeing,andspirituallife,whichisproducedintheworkofconversion,isafargreaterandmoregloriouseffect,thanmere being and life. And the state fromwhence the change ismade--adeathinsin,atotalcorruptionofnature,anddepthofmisery--isfarmoreremotefromthestateattained,thanmeredeathornon-entity.

ItisbyGod'spoweralsothatwearepreservedinastateofgrace.1Pet.i.5."Whoare keptby thepowerofGod through faith unto salvation." AsgraceisatfirstfromGod,soitiscontinuallyfromhim,andismaintainedbyhim,asmuchaslightintheatmosphereisalldaylongfromthesun,aswellasatfirstdawning,orsun-rising.--MenaredependentonthepowerofGod foreveryexerciseof grace, and for carryingon thatwork in theheart, for subduing sin and corruption, increasing holy principles, andenablingtobringforthfruit ingoodworks.Manisdependentondivinepower inbringinggraceto itsperfection, inmakingthesoulcompletelyamiableinChrist'sgloriouslikeness,andfillingofitwithasatisfyingjoyand blessedness; and for the raising of the body to life, and to such aperfectstate,thatitshallbesuitableforahabitationandorganforasoulsoperfectedandblessed.Thesearethemostgloriouseffectsofthepowerof God, that are seen in the series of God's acts with respect to thecreatures.

ManwasdependentonthepowerofGodinhisfirstestate,butheismoredependentonhispowernow;heneedsGod'spowertodomorethingsforhim,anddependsonamorewonderfulexerciseofhispower.Itwasaneffect of the power of God to make man holy at the first: but moreremarkably so now, because there is a great deal of opposition anddifficulty in theway. It is amore glorious effect of power tomake thatholythatwassodepraved,andunderthedominionofsin,thantoconferholinesson thatwhichbeforehadnothingof the contrary. It is amoregloriousworkofpowertorescueasouloutofthehandsofthedevil,andfromthepowersofdarkness,andtobringitintoastateofsalvation,thantoconferholinesswheretherewasnoprepossessionoropposition.Lukexi.21-22."Whenastrongmanarmedkeepethhispalace,hisgoodsareinpeace;butwhenastrongerthanheshallcomeuponhim,andovercome

him,hetakethfromhimallhisarmor,whereinhetrusted,anddividethhisspoils."So it isamoregloriousworkofpowertoupholdasoul inastateof graceandholiness, and to carry it on till it isbrought toglory,when there is somuch sin remaining in the heart resisting, and Satanwithallhismight opposing, than itwouldhavebeen tohavekeptmanfrom falling at first, when Satan had nothing in man.--Thus we haveshownhowtheredeemedaredependentonGodforalltheirgood,astheyhaveallofhim.

Secondly,theyarealsodependentonGodforall,astheyhaveallthroughhim.Godisthemediumofit,aswellastheauthorandfountainofit.Allwe have, wisdom, the pardon of sin, deliverance from hell, acceptanceintoGod'sfavor,graceandholiness,truecomfortandhappiness,eternallife and glory, is from God by a Mediator; and this Mediator is God;whichMediator we have an absolute dependence upon, as he throughwhomwe receive all. So that here is anotherwaywhereinwehave ourdependenceonGodforallgood.GodnotonlygivesustheMediator,andaccepts his mediation, and of his power and grace bestows the thingspurchasedbytheMediator;buthetheMediatorisGod.

Ourblessingsarewhatwehavebypurchase;andthepurchaseismadeofGod, the blessings are purchased of him, andGod gives thepurchaser;andnotonlyso,butGodisthepurchaser.YeaGodisboththepurchaserandtheprice;forChrist,whoisGod,purchasedtheseblessingsforus,byofferinguphimselfasthepriceofoursalvation.Hepurchasedeternallifebythesacrificeofhimself.Heb.vii.27."Heoffereduphimself."Andix.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 samepersonwiththedivine,andthereforewasaninfiniteprice.

AswethushaveourgoodthroughGod,wehaveadependenceonhiminarespectthatmaninhisfirstestatehadnot.Manwastohaveeternallifethenthroughhisownrighteousness;sothathehadpartlyadependenceuponwhatwasinhimself;forwehaveadependenceuponthatthroughwhich we have our good, as well as that from which we have it; andthoughman'srighteousness thathe thendependedonwas indeed fromGod,yetitwashisown,itwasinherentinhimself;sothathisdependencewasnotso immediatelyonGod.Butnowthe righteousness thatweare

dependentonisnotinourselves,butinGod.WearesavedthroughtherighteousnessofChrist:Heismadeuntousrighteousness;andthereforeis prophesied of, Jer. xxiii. 6. under that name, "the Lord ourrighteousness." In that the righteousness we are justified by is therighteousnessofChrist,itistherighteousnessofGod.2Cor.v.21."ThatwemightbemadetherighteousnessofGodinhim."--ThusinredemptionwehavenotonlyallthingsofGod,butbyandthroughhim,1Cor.viii.6."ButtousthereisbutoneGod,theFather,ofwhomareall things,andweinhim;andoneLordJesusChrist,bywhomareallthings,andwebyhim."

Thirdly,theredeemedhavealltheirgoodinGod.Wenotonlyhaveitofhim, and through him, but it consists in him; he is all our good.--Thegood of the redeemed is either objective or inherent.By their objectivegood, Imean that extrinsic object, in the possession and enjoyment ofwhichtheyarehappy.Theirinherentgoodisthatexcellencyorpleasurewhich is in the soul itself.With respect to both ofwhich the redeemedhavealltheirgoodinGod,orwhichisthesamething,Godhimselfisalltheirgood.

1.TheredeemedhavealltheirobjectivegoodinGod.Godhimselfisthegreatgoodwhichtheyarebroughttothepossessionandenjoymentofbyredemption.Heis thehighestgood,andthesumofall thatgoodwhichChristpurchased.Godistheinheritanceofthesaints;heistheportionoftheir souls.God is theirwealthand treasure, their food, their life, theirdwelling-place,theirornamentanddiadem,andtheireverlastinghonourandglory.TheyhavenoneinheavenbutGod;heisthegreatgoodwhichtheredeemedarereceivedtoatdeath,andwhichtheyaretorisetoattheendof theworld.TheLordGod is the light of theheavenly Jerusalem;andis the"riverof thewaterof life"thatruns,and"thetreeof life thatgrows,inthemidstoftheparadiseofGod."ThegloriousexcellenciesandbeautyofGodwillbewhatwillforeverentertainthemindsofthesaints,and the love of God will be their everlasting feast. The redeemed willindeedenjoyotherthings;theywillenjoytheangels,andwillenjoyoneanother;butthatwhichtheyshallenjoyintheangels,oreachother,orinanythingelsewhatsoeverthatwillyieldthemdelightandhappiness,willbewhatshallbeseenofGodinthem.

2. The redeemedhave all their inherent good inGod. Inherent good istwofold;it iseitherexcellencyorpleasure.Thesetheredeemednotonlyderive from God, as caused by him, but have them in him. They havespiritual excellency and joy by a kind of participationofGod.They aremade excellent by a communication of God's excellency. God puts hisownbeauty, i.e.hisbeautiful likeness,upon their souls. They aremadepartakersofthedivinenature,ormoralimageofGod,2Pet.i.4.TheyareholybybeingmadepartakersofGod'sholiness,Heb.xii. 10.ThesaintsarebeautifulandblessedbyacommunicationofGod'sholinessandjoy,as the moon and planets are bright by the sun's light. The saint hathspiritual joy and pleasure by a kind of effusion of God on the soul. Inthese things the redeemed have communion with God; that is, theypartakewithhimandofhim.

ThesaintshaveboththeirspiritualexcellencyandblessednessbythegiftoftheHolyGhost,andhisdwellinginthem.Theyarenotonlycausedbythe Holy Ghost, but are in him as their principle. The Holy Spiritbecoming an inhabitant, is a vital principle in the soul. He, acting in,upon,andwiththesoul,becomesafountainoftrueholinessandjoy,asaspringisofwater,bytheexertionanddiffusionofitself.Johniv.14."ButwhosoeverdrinkethofthewaterthatIshallgivehim,shallneverthirst;but the water that I shall give him, shall be in him a well of waterspringingupintoeverlastinglife."Comparedwithchap.vii.38,39."Hethatbelievethonme,astheScripturehathsaid,outofhisbellyshallflowrivers of living water; but this spake he of the Spirit, which they thatbelieveonhimshouldreceive."ThesumofwhatChristhaspurchasedforus, is that springofwater spokenof in the former of thoseplaces, andthoserivers of livingwater spoken of in the latter. And the sumof theblessings, which the redeemed shall receive in heaven, is that river ofwater of life that proceeds from the throne ofGod and theLamb,Rev.xxii. 1. Which doubtless signifies the same with those rivers of livingwater,explained,Johnvii.38,39.whichiselsewherecalledthe"riverofGod'spleasures."

Hereinconsiststhefullnessofgood,whichthesaintsreceiveofChrist.ItisbypartakingoftheHolySpirit,thattheyhavecommunionwithChristinhisfullness.GodhathgiventheSpirit,notbymeasureuntohim;and

theydoreceiveofhisfullness,andgraceforgrace.Thisisthesumofthesaints' inheritance; and therefore that little of the Holy Ghost whichbelievershaveinthisworld,issaidtobetheearnestoftheirinheritance,2Cor. i. 22. "Who hath also sealed us, and given us the earnest of theSpiritinourhearts."Andchapv.5."Nowhethathathwroughtusfortheself-samething, isGod,who alsohath givenuntous the earnest of theSpirit."And"YeweresealedwiththatholySpiritofpromise,whichistheearnest of our inheritance, until the redemption of the purchasedpossession.(Eph.i.13-14)"

TheHolySpiritandgoodthingsarespokenofinScriptureasthesame;as if the Spirit of God communicated to the soul, comprised all goodthings,"HowmuchmoreshallyourheavenlyFathergivegoodthingstothemthataskhim?(Matt.vii.11)"InLukeitis,versexi.13."Howmuchmore shall your heavenly Father give the Holy Spirit to them that askhim?"ThisisthesumoftheblessingsthatChristdiedtoprocure,andthesubjectofgospel-promises.Gal. iii. 13-14. "Hewasmadeacurse forus,thatwemightreceivethepromiseoftheSpiritthroughfaith."TheSpiritofGodisthegreatpromiseoftheFather,Lukexxiv.49."Behold,IsendthepromiseofmyFatheruponyou."TheSpiritofGodthereforeiscalled"theSpiritofpromise,"Eph. i.33.Thispromised thingChrist received,andhadgivenintohishand,assoonashehadfinishedtheworkofourredemption,tobestowonallthathehadredeemed;"Thereforebeingbythe right hand of God exalted, and having received of the Father thepromiseoftheHolyGhost,hehathshedforththis,whichyebothseeandhear.(Actsii.13)"SothatalltheholinessandhappinessoftheredeemedisinGod.Itisinthecommunications,indwelling,andactingoftheSpiritofGod.Holinessandhappinessisinthefruit,hereandhereafter,becauseGoddwellsinthem,andtheyinGod.

ThusGodhasgivenus theRedeemer,and it isbyhimthatourgood ispurchased.SoGodistheRedeemerandtheprice;andhealsoisthegoodpurchased.So that all thatwehave isofGod, and throughhim,and inhim."Forofhim,andthroughhim,andtohim,orinhim,areallthings.(Rom. xii. 36)" The same in theGreek that is here rendered to him, isrenderedinhim,1Cor.viii.6.

II.Godisglorifiedintheworkofredemptionbythismeans,viz.bythere

beingsogreatanduniversaladependenceoftheredeemedonhim.

1.Manhath somuch the greater occasion andobligation tonotice andacknowledge God's perfections and all-sufficiency. The greater thecreature'sdependenceisonGod'sperfections,andthegreaterconcernhehas with them, so much the greater occasion has he to take notice ofthem. Somuch the greater concern any one has with and dependenceuponthepowerandgraceofGod,somuchthegreateroccasionhashetotake notice of that power and grace. So much the greater and moreimmediate dependence there is on the divine holiness, so much thegreater occasion to take notice of and acknowledge that. So much thegreaterandmoreabsolutedependencewehaveonthedivineperfections,as belonging to the several persons of the Trinity, somuch the greateroccasionhavewe to observe andown thedivine gloryof eachof them.Thatwhichwearemostconcernedwith,issurelymostinthewayofourobservation and notice; and this kind of concern with any thing, viz.dependence, does especially tend to command and oblige the attentionandobservation.Thosethingsthatwearenotmuchdependentupon,itiseasytoneglect;butwecanscarcedoanyotherthanmindthatwhichwehave a great dependence on. By reason of our so great dependence onGod,andhisperfections,and in somany respects,heandhisgloryarethemoredirectlysetinourview,whichwaysoeverweturnoureyes.

WehavethegreateroccasiontotakenoticeofGod'sall-sufficiency,whenalloursufficiencyisthuseverywayofhim.Wehavethemoreoccasiontocontemplatehimasaninfinitegood,andasthefountainofallgood.Sucha dependence onGod demonstrates his all-sufficiency. Somuch as thedependence of the creature is on God, so much the greater does thecreature's emptiness in himself appear; and so much the greater thecreature'semptiness,somuchthegreatermustthefullnessoftheBeingbe who supplies him. Our having all of God, shows the fullness of hispower and grace; ourhaving all throughhim, shows the fullness of hismerit and worthiness; and our having all in him, demonstrates hisfullnessofbeauty, love,andhappiness.Andtheredeemed,byreasonofthe greatness of their dependence on God, have not only somuch thegreater occasion, but obligation to contemplate and acknowledge thegloryand fullnessofGod.Howunreasonableandungrateful shouldwe

be, if we did not acknowledge that sufficiency and glory which weabsolutely,immediately,anduniversallydependupon!

2. Hereby is demonstrated how great God's glory is consideredcomparatively,orascomparedwiththecreature's.--Bythecreaturebeingthus wholly and universally dependent on God, it appears that thecreature is nothing, and that God is all. Hereby it appears that God isinfinitely above us; that God's strength, andwisdom, and holiness, areinfinitely greater than ours. However great and glorious the creatureapprehendsGodtobe,yetifhebenotsensibleofthedifferencebetweenGod andhim, so as to see thatGod's glory is great, comparedwithhisown,hewillnotbedisposedtogiveGodthegloryduetohisname.Ifthecreature in any respects sets himself upon a level with God, or exaltshimself to any competition with him, however hemay apprehend thatgreathonorandprofoundrespectmaybelongtoGodfromthosethatareatagreaterdistance,hewillnotbesosensibleofitsbeingduefromhim.Somuchthemoremenexaltthemselves,somuchthelesswilltheysurelybe disposed to exalt God. It is certainly what God aims at in thedisposition of things in redemption (if we allow the Scriptures to be aRev. of God'smind,) that God should appear full, andman in himselfempty,thatGodshouldappearall,andmannothing.ItisGod'sdeclareddesignthatothersshouldnot"gloryinhispresence,"whichimpliesthatitishisdesigntoadvancehisowncomparativeglory.Somuchthemoreman "glories in God's presence," so much the less glory is ascribed toGod.

3. By its being thus ordered, that the creature should have so absoluteanduniversaladependenceonGod,provisionismade thatGodshouldhaveourwholesouls,andshouldbetheobjectofourundividedrespect.IfwehadourdependencepartlyonGod,andpartlyonsomethingelse,man'srespectwouldbedividedtothosedifferentthingsonwhichhehaddependence.Thus itwouldbe ifwedependedonGodonly forapartofourgood,andonourselves,orsomeotherbeing, foranotherpart:or ifwehadourgoodonlyfromGod,andthroughanotherthatwasnotGod,and in something else distinct from both, our hearts would be dividedbetweenthegooditself,andhimfromwhom,andhimthroughwhom,wereceivedit.Butnowthereisnooccasionforthis,Godbeingnotonlyhe

fromorofwhomwehaveallgood,butalso throughwhom,and is thatgooditself,thatwehavefromhimandthroughhim.Sothatwhatsoeverthereistoattractourrespect,thetendencyisstilldirectlytowardsGod;allunitesinhimasthecenter.

USE

1.Wemay here observe themarvelous wisdom of God, in the work ofredemption.Godhathmademan's emptinessandmisery,his low, lost,andruinedstate,intowhichhesunkbythefall,anoccasionofthegreateradvancementofhis ownglory, as inotherways, so particularly in this,thatthereisnowmuchmoreuniversalandapparentdependenceofmanonGod.ThoughGodbepleasedtoliftmanoutofthatdismalabyssofsinand woe into which he was fallen, and exceedingly to exalt him inexcellencyandhonor,andtoahighpitchofgloryandblessedness,yetthecreature hathnothing in any respect to glory of; all the glory evidentlybelongs to God, all is in a mere, and most absolute, and divinedependenceontheFather,Son,andHolyGhost.AndeachpersonoftheTrinityisequallyglorifiedinthiswork:thereisanabsolutedependenceof thecreatureoneveryone forall: all isof theFather, all through theSon, and all in the Holy Ghost. Thus God appears in the work ofredemption as all in all. It is fit that hewho is, and there is none else,should be the Alpha andOmega, the first and the last, the all and theonly,inthiswork.

2.HencethosedoctrinesandschemesofdivinitythatareinanyrespectoppositetosuchanabsoluteanduniversaldependenceonGod,derogatefromhis glory, and thwart thedesignof our redemption.And such arethose schemes that put the creature in God's stead, in any of thementionedrespects,thatexaltmanintotheplaceofeitherFather,Son,orHoly Ghost, in any thing pertaining to our redemption. However theymay allow of a dependence of the redeemed on God, yet they deny adependence that is so absolute and universal. They own an entiredependenceonGodforsomethings,butnotforothers;theyownthatwedependonGod for the gift andacceptanceof aRedeemer, butdeny soabsolute a dependence on him for the obtaining of an interest in theRedeemer.TheyownanabsolutedependenceontheFatherforgivinghisSon, and on the Son for working out redemption, but not so entire a

dependenceontheHolyGhostforconversion,andabeinginChrist,andsocoming toa title tohisbenefits.TheyownadependenceonGod formeans of grace, but not absolutely for the benefit and success of thosemeans; a partial dependence on the power of God, for obtaining andexercising holiness, but not a mere dependence on the arbitrary andsovereigngraceofGod.TheyownadependenceonthefreegraceofGodforareception intohis favor,so far that it iswithoutanypropermerit,but not as it is without being attracted, ormovedwith any excellency.TheyownapartialdependenceonChrist,ashethroughwhomwehavelife, as having purchased new terms of life, but still hold that therighteousness throughwhichwehave life is inherent in ourselves, as itwasunderthefirstcovenant.NowwhateverschemeisinconsistentwithourentiredependenceonGodforall,andofhavingallofhim, throughhim,andinhim,itisrepugnanttothedesignandtenorofthegospel,androbsitofthatwhichGodaccountsitslusterandglory.

3.Hencewemay learna reasonwhy faith is thatbywhichwecome tohaveaninterestinthisredemption;forthereisincludedinthenatureoffaith,asensibleacknowledgmentofabsolutedependenceonGodinthisaffair.Itisveryfitthatitshouldberequiredofall,inordertotheirhavingthe benefit of this redemption, that they should be sensible of, andacknowledge,theirdependenceonGodforit.ItisbythismeansthatGodhath contrived to glorify himself in redemption; and it is fit that heshould at least have this glory of those that are the subjects of thisredemption,andhavethebenefitofit.--Faithisasensiblenessofwhatisreal in theworkof redemption;and the soul thatbelievesdothentirelydependonGod for all salvation, in its own sense and act. Faith abasesmen,andexaltsGod;itgivesallthegloryofredemptiontohimalone.Itis necessary in order to saving faith, that man should be emptied ofhimself, be sensible thathe is "wretched, andmiserable, andpoor, andblind, and naked." Humility is a great ingredient of true faith: he thattruly receives redemption, receives it as a little child, "Whosoever shallnot receive the kingdom of heaven as a little child, he shall not entertherein. (Markx. 15)" It is thedelightofabelieving soul toabase itselfandexaltGodalone:thatisthelanguageofit,"Notuntous,OLord,notuntous,buttothynamegiveglory.(Psalmcxv.1)"

4.LetusbeexhortedtoexaltGodalone,andascribetohimallthegloryofredemption.Letusendeavortoobtain,andincreasein,asensiblenessofourgreatdependenceonGod,tohaveoureyetohimalone,tomortifya self-dependent and self-righteous disposition. Man is naturallyexceeding prone to exalt himself, and depend on his own power orgoodness;asthoughfromhimselfhemustexpecthappiness.HeispronetohaverespecttoenjoymentsalienfromGodandhisSpirit,asthoseinwhich happiness is to be found.--But this doctrine should teach us toexalt God alone: as by trust and reliance, so by praise. Let him thatglorieth,gloryintheLord.Hathanymanhopethatheisconverted,andsanctified, and that his mind is endowed with true excellency andspiritual beauty?That his sins are forgiven, and he received intoGod'sfavor,andexaltedtothehonorandblessednessofbeinghischild,andanheirofeternallife?LethimgiveGodalltheglory;whoalonemakeshimtodifferfromtheworstofmeninthisworld,orthemostmiserableofthedamnedinhell.Hathanymanmuchcomfortandstronghopeofeternallife, let not his hope lift him up, but dispose him the more to abasehimself,toreflectonhisownexceedingunworthinessofsuchafavor,andtoexaltGodalone.Isanymaneminentinholiness,andabundantingoodworks,lethimtakenothingofthegloryofittohimself,butascribeittohim whose "workmanship we are, created in Christ Jesus unto goodworks."

God'sSovereigntyintheSalvationofMen(Romans9:18)

byJonathanEdwards

SermonIVofSeventeenOccasionalSermons

Therefore hath hemercy onwhomhewill havemercy, andwhomhewillhehardeneth.Romans9:18.

THEapostle,inthebeginningofthischapter,expresseshisgreatconcernandsorrowofheartforthenationoftheJews,whowererejectedofGod.This leads him to observe the difference which God made by electionbetween some of the Jews and others, and between the bulk of thatpeople and the christian Gentiles. In speaking of this he enters into amore minute discussion of the sovereignty of God in electing some toeternal life, and rejectingothers, than is found in any other part of theBible; in the course of which he quotes several passages from the OldTestament, confirming and illustrating this doctrine. In theninth verseherefersustowhatGodsaidtoAbraham,showinghiselectionofIsaacbeforeIshmael-'Forthisisthewordofpromise;AtthistimewillIcome,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 theyounger:'inthethirteenthverse,toapassagefromMalachi,'JacobhaveIloved,butEsauhaveIhated:'inthefifteenthverse,towhatGodsaidtoMoses, 'I will havemercy on whom I will havemercy; and I will havecompassion onwhom Iwill have compassion:' and the verse precedingthe text, to what God says to Pharaoh, 'For the scripture saith untoPharaoh,EvenforthissamepurposehaveIraisedtheeup,thatImightshowmypowerinthee,andthatmynamemightbedeclaredthroughoutall the earth.' In what the apostle says in the text, he seems to haverespect especially to the two last-cited passages: to what God said toMosesinthefifteenthverse,andtowhathesaidtoPharaohintheverse

immediatelypreceding.GodsaidtoMoses,'IwillhavemercyonwhomIwillhavemercy.'Tothistheapostlerefersintheformerpartofthetext.And we know how often it is said of Pharaoh, that God hardened hisheart.Andtothistheapostleseemstohaverespect inthe latterpartofthetext;'andwhomhewillhehardeneth.'Wemayobserveinthetext,

1. God's different dealing with men. He hath mercy on some, andhardenethothers.WhenGodisherespokenofashardeningsomeofthechildren of men, it is not to be understood that God by any positiveefficiency hardens anyman's heart. There is no positive act inGod, asthoughheputforthanypowertohardentheheart.TosupposeanysuchthingwouldbetomakeGodtheimmediateauthorofsin.Godissaidtohardenmen in twoways:bywithholding thepowerful influencesofhisSpirit,withoutwhichtheirheartswillremainhardened,andgrowharderandharder;inthissensehehardensthem,asheleavesthemtohardness.Andagain,byorderingthosethingsinhisprovidencewhich,throughtheabuseoftheircorruption,becometheoccasionof theirhardening.ThusGodsendshiswordandordinancestomenwhich,bytheirabuse,proveanoccasionoftheirhardening.Sotheapostlesaid,thathewasuntosome'asavourofdeathuntodeath.'SoGodisrepresentedassendingIsaiahonthiserrand,tomaketheheartsofthepeoplefat,andtomaketheirearsheavy, and to shut their eyes; lest they should seewith their eyes, andhearwiththeirears,andunderstandwiththeirheart,andconvert,andbehealed.Isa.6:10.Isaiah'spreachingwas,initself,ofacontrarytendency,tomakethembetter.Buttheirabuseofitrendereditanoccasionoftheirhardening.AsGodisheresaidtohardenmen,soheissaidtoputalyingspirit in the mouth of the false prophets. 2 Chron. 18:22. That is, hesufferedalyingspirittoenterintothem.AndthusheissaidtohavebidShimeicurseDavid.2Sam.16:10.Notthatheproperlycommandedhim;for it iscontrary toGod'scommands.Godexpressly forbidscursingtherulerofthepeople.Exod.22:28.Buthesufferedcorruptionatthattimeso to work in Shimei, and ordered that occasion of stirring it up, as amanifestationofhisdispleasureagainstDavid.

2. The foundation of his different dealing with mankind; viz. hissovereignwillandpleasure.'Hehathmercyonwhomhewillhavemercy,andwhomhewillhehardeneth.'Thisdoesnot imply,merely, thatGod

never shows mercy or denies it against his will, or that he is alwayswilling to do it when he does it. A willing subject or servant, when heobeys his lord's commands, may never do any thing against his will,nothingbutwhathecandocheerfullyandwithdelight;andyethecannotbe said to dowhat hewills in the sense of the text.But the expressionimplies that it is God's mere will and sovereign pleasure, whichsupremely orders this affair. It is the divine will without restraint, orconstraint,orobligation.

Doctrine.Godexerciseshissovereigntyintheeternalsalvationofmen.

Henotonlyissovereign,andhasasovereignrighttodisposeandorderin that affair; and he not onlymight proceed in a sovereignway, if hewould, and nobody could charge him with exceeding his right; but heactually does so; he exercises the right which he has. In the followingdiscourse,Iproposetoshow,

I.WHATISGOD'SSOVEREIGNTY.II. WHAT GOD'S SOVEREIGNTY IN THE SALVATION OF MENIMPLIES.III. THATGODACTUALLYDOTHEXERCISEHISSOVEREIGNTY INTHISMATTER.IV.THEREASONSFORTHISEXERCISE.

I.IWOULDSHOWWHATISGOD'SSOVEREIGNTY.

ThesovereigntyofGodishisabsolute,independentrightofdisposingofallcreaturesaccordingtohisownpleasure.Iwillconsiderthisdefinitionbythepartsofit.

ThewillofGodiscalledhismerepleasure,

1.Inoppositiontoanyconstraint.Menmaydothingsvoluntarily,andyettheremay be a degree of constraint. Amanmay be said to do a thingvoluntarily,thatis,hehimselfdoesit;and,allthingsconsidered,hemaychoose to do it; yet he may do it out of fear, and the thing in itselfconsideredbe irksome tohim,andsorelyagainsthis inclination.Whenmen do things thus, they cannot be said to do them according to their

merepleasure.

2.Inoppositiontoitsbeingunderthewillofanother.Aservantmayfulfilhismaster'scommands,andmaydoitwillingly,andcheerfully,andmaydelighttodohismaster'swill;yetwhenhedoesso,hedoesnotdoitofhisownmerepleasure.ThesaintsdothewillofGodfreely.Theychooseto do it; it is theirmeat anddrink. Yet they do not do it of theirmerepleasureandarbitrarywill;becausetheirwill isunderthedirectionofasuperiorwill.

3.Inoppositiontoanyproperobligation.Amanmaydoathingwhichheis obliged todo, very freely; buthe cannotbe said to act fromhis ownmerewillandpleasure.Hewhoactsfromhisownmerepleasure,isatfullliberty;buthewhoisunderanyproperobligation,isnotatliberty,butisbound. Now the sovereignty of God supposes, that he has a right todispose of all his creatures according to hismere pleasure in the senseexplained.Andhis right is absolute and independent.Menmay have arighttodisposeofsomethingsaccordingtotheirpleasure.Buttheirrightisnotabsoluteandunlimited.Menmaybesaidtohavearighttodisposeoftheirowngoodsas theyplease.But theirright isnotabsolute; ishaslimitsandbounds.Theyhavearighttodisposeoftheirowngoodsastheyplease,providedtheydonotdoitcontrarytothelawofthestatetowhichtheyaresubject,orcontrarytothelawofGod.Men'srighttodisposeoftheir things as theywill, is not absolute, because it is not independent.Theyhavenotanindependentrighttowhattheyhave,butinsomethingsdependonthecommunitytowhichtheybelong,fortherighttheyhave;andineverythingdependonGod.Theyreceivealltherighttheyhavetoany thing fromGod.But thesovereigntyofGod imports thathehasanabsolute, and unlimited, and independent right of disposing of hiscreaturesashewill.Iproposedtoinquire,

II.WHATGOD'SSOVEREIGNTYINTHESALVATIONOFMENIMPLIES.

Inanswertothisinquiry,Iobserve,itimpliesthatGodcaneitherbestowsalvation on any of the children of men, or refuse it, without anyprejudicetothegloryofanyofhisattributes,exceptwherehehasbeenpleased to declare, that he will or will not bestow it. It cannot be said

absolutely,asthecasenowstands,thatGodcan,withoutanyprejudicetothe honour of any of his attributes, bestow salvation on any of thechildren ofmen, or refuse it; because, concerning some,God has beenpleasedtodeclareeitherthathewillorthathewillnotbestowsalvationonthem;andthustobindhimselfbyhisownpromise.Andconcerningsomehehasbeenpleasedtodeclare,thatheneverwillbestowsalvationupon them; viz. those who have committed the sin against the HolyGhost.Hence, as the case now stands, he is obliged; he cannot bestowsalvation inonecase,or refuse it in theother,withoutprejudice to thehonourofhis truth.ButGod exercisedhis sovereignty inmaking thesedeclarations.Godwasnotobligedtopromisethathewouldsaveallwhobelieve inChrist;norwasheobligedtodeclare, thathewhocommittedthesinagainst theHolyGhost shouldneverbe forgiven.But it pleasedhimsotodeclare.AndhaditnotbeensothatGodhadbeenpleasedtooblige himself in these cases, he might still have either bestowedsalvation, or refused it, without prejudice to any of his attributes. If itwouldin itselfbeprejudicial toanyofhisattributestobestoworrefusesalvation,thenGodwouldnotinthatmatteractasabsolutelysovereign.Because it then ceases to be amerely arbitrary thing. It ceases to be amatter of absolute liberty, and is become a matter of necessity orobligation. For God cannot do any thing to the prejudice of any of hisattributes, or contrary to what is in itself excellent and glorious.Therefore,

I.Godcan,withoutprejudicetothegloryofanyofhisattributes,bestowsalvation on any of the children of men, except on those who havecommittedthesinagainsttheHolyGhost.Thecasewasthuswhenmanfell,andbeforeGodrevealedhiseternalpurposeandplanforredeemingmenbyJesusChrist.Itwasprobablylookeduponbytheangelsasathingutterly inconsistentwithGod's attributes to save any of the children ofmen.Itwasutterlyinconsistentwiththehonourof thedivineattributestosaveanyoneofthefallenchildrenofmen,astheywereinthemselves.ItcouldnothavebeendonehadnotGodcontrivedawayconsistentwiththehonourofhisholiness,majesty, justice,and truth.ButsinceGod inthegospelhas revealed thatnothing is toohard forhim todo,nothingbeyond the reach of his power, andwisdom, and sufficiency; and sinceChristhaswroughtouttheworkofredemption,andfulfilledthe lawby

obeying, there is noneofmankindwhomhemaynot savewithout anyprejudice to any of his attributes, excepting thosewhohave committedthesinagainst theHolyGhost.And thosehemighthave savedwithoutgoingcontrarytoanyofhisattributes,hadhenotbeenpleasedtodeclarethat he would not. It was not because he could not have saved themconsistentlywithhisjustice,andconsistentlywithhislaw,orbecausehisattribute of mercy was not great enough, or the blood of Christ notsufficienttocleansefromthatsin.Butithaspleasedhimforwisereasonsto declare that that sin shall never be forgiven in this world, or in theworldtocome.AndsonowitiscontrarytoGod'struthtosavesuch.Butotherwise there isnosinner, lethimbeeversogreat,butGodcansavehim without prejudice to any attribute; if he has been a murderer,adulterer,orperjurer,oridolater,orblasphemer,Godmaysavehimifhepleases,and innorespect injurehisglory.Thoughpersonshavesinnedlong, have been obstinate, have committed heinous sins a thousandtimes,eventilltheyhavegrownoldinsin,andhavesinnedundergreataggravations:lettheaggravationsbewhattheymay;iftheyhavesinnedundereversogreatlight;iftheyhavebeenbacksliders,andhavesinnedagainst ever so numerous and solemn warnings and strivings of theSpirit,andmerciesofhiscommonprovidence:thoughthedangerofsuchis much greater than of other sinners, yet God can save them if hepleases, for the sake of Christ, without any prejudice to any of hisattributes.Hemayhavemercyonwhomhewillhavemercy.Hemayhavemercyonthegreatestofsinners,ifhepleases,andthegloryofnoneofhisattributes will be in the least sullied. Such is the sufficiency of thesatisfactionandrighteousnessofChrist,thatnoneofthedivineattributesstand in thewayof the salvationof anyof them.Thus the gloryof anyattributedidnotatallsufferbyChrist'ssavingsomeofhiscrucifiers.

1. Godmay save any of themwithout prejudice to the honour of hisholiness.Godisaninfinitelyholybeing.Theheavensarenotpureinhissight.Heisofpurereyesthantobeholdevil,andcannotlookoniniquity.AndifGodshouldinanywaycountenancesin,andshouldnotgivepropertestimoniesofhishatredofit,anddispleasureatit,itwouldbeaprejudicetothehonourofhisholiness.ButGodcansavethegreatestsinnerwithoutgivingtheleastcountenancetosin.Ifhesavesone,who fora long timehasstoodoutunder thecallsof the

gospel,andhassinnedunderdreadfulaggravations;ifhesavesonewho, against light, has been a pirate or blasphemer, hemay do itwithout giving any countenance to their wickedness; because hisabhorrence of it and displeasure against it have been alreadysufficientlymanifestedinthesufferingsofChrist.ItwasasufficienttestimonyofGod'sabhorrenceagainsteventhegreatestwickedness,that Christ, the eternal Son of God, died for it. Nothing can showGod's infinite abhorrence of anywickednessmore than this. If thewickedman himself should be thrust into hell, and should endurethemost extreme tormentswhich are ever suffered there, itwouldnot be a greater manifestation of God's abhorrence of it, than thesufferingsoftheSonofGodforit.

2. Godmay save any of the children ofmenwithout prejudice to thehonourofhismajesty. IfmenhaveaffrontedGod,andthateversomuch,iftheyhavecasteversomuchcontemptonhisauthority;yetGodcansavethem,ifhepleases,andthehonourofhismajestynotsufferintheleast.IfGodshouldsavethosewhohaveaffrontedhim,without satisfaction, the honour of his majesty would suffer. Forwhencontemptiscastuponinfinitemajesty,itshonoursuffers,andthe contempt leaves an obscurity upon the honour of the divinemajesty,iftheinjuryisnotrepaired.ButthesufferingsofChristdofully repair the injury. Let the contempt be ever so great, yet if sohonourableaperson asChrist undertakes to be aMediator for theoffender,andinthemediationsufferinhisstead,itfullyrepairstheinjurydonetothemajestyofheavenbythegreatestsinner.

3. Godmay save any sinner whatsoever consistently with his justice.The justice of God requires the punishment of sin. God is theSupremeJudgeoftheworld,andheistojudgetheworldaccordingtotherulesofjustice.Itisnotthepartofajudgetoshowfavourtothe person judged; but he is to determine according to a rule ofjusticewithoutdepartingtotherighthandorleft.Goddoesnotshowmercy as a judge, but as a sovereign. And therefore when mercysought the salvation of sinners, the inquiry was how to make theexerciseofthemercyofGodasasovereign,andofhisstrictjusticeasajudge,agreetogether.AndthisisdonebythesufferingsofChrist,inwhichsinispunishedfully,andjusticeanswered.Christsufferedenoughforthepunishmentofthesinsofthegreatestsinnerthatever

lived.So thatGod,whenhe judges,may act according to a rule ofstrict justice, and yet acquit the sinner, if he be in Christ. Justicecannotrequireanymoreforanyman'ssins,thanthosesufferingsofone of the persons in the Trinity, which Christ suffered. Rom.3:25,26.'WhomGodhathsetforthtobeapropitiationthroughfaithinhisblood;todeclarehisrighteousness,thathemightbejust,andthejustifierofhimwhichbelievethinChrist.'

4. God can save any sinner whatsoever, without any prejudice to thehonour of his truth. God passed his word, that sin should bepunishedwithdeath,whichistobeunderstoodnotonlyofthefirst,but of the second death. God can save the greatest sinnerconsistentlywithhistruthinthisthreatening.Forsinispunishedinthe sufferings of Christ, inasmuch as he is our surety, and so islegallythesameperson,andsustainedourguilt,andinhissufferingsbore our punishment. It may be objected, that God said, If thoueatest, thoushaltdie; as though the sameperson that sinnedmustsuffer;andthereforewhydoesnotGod'struthobligehimtothat?Ianswer,thatthewordthenwasnotintendedtoberestrainedtohim,that inhisownperson sinned.Adamprobablyunderstood thathisposteritywereincluded,whethertheysinnedintheirownpersonornot.IftheysinnedinAdam,theirsurety,thosewords,'ifthoueatest,'meant, if thoueatest in thyself,or in thysurety.And therefore, thelatter words, 'thou shalt die,' do also fairly allow of such aconstructionas,thoushaltdieinthyself,orinthysurety.Isa.42:21.'TheLordiswellpleasedforhisrighteousness'sake,hewillmagnifythelawandmakeithonourable.'But,

II.Godmayrefusesalvationtoanysinnerwhatsoever,withoutprejudicetothehonourofanyofhisattributes.

Thereisnopersonwhateverinanaturalcondition,uponwhomGodmaynotrefusetobestowsalvationwithoutprejudicetoanypartofhisglory.Letanaturalpersonbewiseorunwise,ofagoodorillnaturaltemper,ofmeanorhonourableparentage,whetherbornofwickedorgodlyparents;lethimbeamoralorimmoralperson,whatevergoodhemayhavedone,however religious he has been, howmanyprayers soeverhehasmade,andwhateverpainshehastakenthathemaybesaved;whateverconcern

and distress he may have for fear he shall be damned; or whatevercircumstances he may be in; God can deny him salvation without theleast disparagement to any of his perfections.His glorywill not in anyinstancebetheleastobscuredbyit.

1. Godmaydenysalvationtoanynaturalpersonwithoutanyinjurytothehonourofhis righteousness. Ifhedoes so, there isno injusticenorunfairness in it.There isnonaturalman living, lethis case bewhatitwill,butGodmaydenyhimsalvation,andcasthimdowntohell,andyetnotbechargeablewith the leastunrighteousorunfairdealing inany respectwhatsoever.This is evident,because theyallhavedeservedhell:anditisnoinjusticeforaproperjudgetoinflicton any man what he deserves. And as he has deservedcondemnation, so he has never done any thing to remove theliability,ortoatoneforthesin.HeneverhasdoneanythingwherebyhehaslaidanyobligationsonGodnottopunishhimashedeserved.

2. Godmaydenysalvationtoanyunconvertedpersonwhateverwithoutanyprejudicetothehonourofhisgoodness.Sinnersaresometimesreadytoflatterthemselves,thatthoughitmaynotbecontrarytothejusticeofGodtocondemnthem,yetitwillnotconsistwiththegloryofhismercy.Theythink itwillbedishonourable toGod'smercy tocastthemintohell,andhavenopityorcompassionuponthem.Theythink it will be very hard and severe, and not becoming a God ofinfinitegraceandtendercompassion.ButGodcandenysalvationtoany natural person without any disparagement to his mercy andgoodness.That,whichisnotcontrarytoGod'sjustice,isnotcontrarytohismercy.Ifdamnationbejustice,thenmercymaychooseitsownobject.TheymistakethenatureofthemercyofGod,whothinkthatit is an attribute,which, in some cases, is contrary to justice.Nay,God'smercy is illustrated by it, as in the twenty-third verse of thecontext. 'That hemightmake known the riches of his glory on thevesselsofmercy,whichhehadaforeprepareduntoglory.'

3. It is in noway prejudicial to the honour ofGod's faithfulness. ForGodhasinnowayobligedhimselftoanynaturalmanbyhiswordtobestowsalvationuponhim.Men inanatural conditionarenot thechildrenofpromise;butlieopentothecurseofthelaw,whichwouldnotbethecaseiftheyhadanypromisetolayholdof

III.GODDOESACTUALLYEXERCISEHISSOVEREIGNTYINMEN'SSALVATION.

Weshallshowhowheexercisesthisrightinseveralparticulars.

1.Incallingonepeopleornation,andgivingthemthemeansofgrace,andleavingotherswithoutthem.According to thedivineappointment,salvation is bestowed in connexion with the means of grace. Godmaysometimes make use of very unlikely means, and bestow salvation onmen who are under very great disadvantages; but he does not bestowgrace wholly without any means. But God exercises his sovereignty inbestowingthosemeans.Allmankindarebynatureinlikecircumstancestowards God. Yet God greatly distinguishes some from others by themeansandadvantageswhichhebestowsupon them.The savages,wholive in the remote parts of this continent, and are under the grossestheathenishdarkness,aswellastheinhabitantsofAfrica,arenaturallyinexactlysimilarcircumstancestowardsGodwithusinthisland.TheyarenomorealienatedorestrangedfromGod intheirnatures thanwe;andGodhasnomoretochargethemwith.AndyetwhatavastdifferencehasGodmadebetweenusandthem!Inthishehasexercisedhissovereignty.He did this of old, when he chose but one people, to make them hiscovenantpeople,andtogivethemthemeansofgrace,andleftallothers,andgavethemovertoheathenishdarknessandthetyrannyofthedevil,toperishfromgenerationtogenerationformanyhundredsofyears.Theearth in that time was peopled with many great and mighty nations.ThereweretheEgyptians,apeoplefamedfortheirwisdom.Therewerealso the Assyrians and Chaldeans, who were great, and wise, andpowerful nations. There were the Persians, who by their strength andpolicy subdued a great part of the world. There were the renownednationsoftheGreeksandRomans,whowerefamedoverthewholeworldfortheirexcellentcivilgovernments,fortheirwisdomandskillintheartsof peace and war, and who by their military prowess in their turnssubdued and reigned over theworld. Thosewere rejected.Goddid notchoose them for his people, but left them for many ages under grossheathenish darkness, to perish for lack of vision; and chose one onlypeople,theposterityofJacob,tobehisownpeople,andtogivethemthemeans 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 anynation;andasforhisjudgments,theyhavenotknownthem.'Thisnationwere a small, inconsiderable people in comparison with many otherpeople.Deut.7:7.'TheLorddidnotsethisloveuponyou,norchooseyou,becauseyeweremoreinnumberthananypeople;foryewerethefewestof allpeople.' Soneitherwas it for their righteousness; for theyhadnomoreofthatthanotherpeople.Deut.9:6.'Understandtherefore,thattheLord thy God giveth thee not this good land to possess it for thyrighteousness; for thou art a stiff-necked people.' God gives them tounderstand,thatitwasfromnoothercausebuthisfreeelectinglove,thathechosethemtobehispeople.ThatreasonisgivenwhyGodlovedthem;itwasbecausehe loved them.Deut.7:8.Which isasmuchas tosay, itwasagreeabletohissovereignpleasure,tosethisloveuponyou.

God also showed his sovereignty in choosing that people, when othernations were rejected, who came of the same progenitors. Thus thechildrenof Isaacwere chosen,when theposterityof Ishmael andothersons of Abrahamwere rejected. So the children of Jacob were chosen,whentheposterityofEsauwererejected:as theapostleobserves intheseventhverse,'NeitherbecausetheyaretheseedofAbraham,aretheyallchildren;butinIsaacshallthyseedbecalled:'andagaininverses10,11,12,13. 'Andnotonlythis;butwhenRebekahalsohadconceivedbyone,even by our father Isaac; the children moreover being not yet born,neitherhavingdoneanygoodorevil,thatthepromiseofGodaccordingtoelectionmightstand,notofworks,butofhimthatcalleth;itwassaiduntoher,Theeldershallservetheyounger.Asitiswritten,JacobhaveIloved,butEsauhaveIhated.'TheapostlehasnotrespectmerelytotheelectionofthepersonsofIsaacandJacobbeforeIshmaelandEsau;butoftheirposterity.Inthepassage,alreadyquotedfromMalachi,Godhasrespecttothenations,whichweretheposterityofEsauandJacob;Mal.1:2,3. 'I have loved you, saith the Lord. Yet ye say,Wherein hast thouloved us? Was not Esau Jacob's brother? saith the Lord: yet I lovedJacob;andIhatedEsau,and laidhismountainsandhisheritagewastefor the dragons of the wilderness.' God showed his sovereignty, whenChristcame,inrejectingtheJews,andcallingtheGentiles.GodrejectedthatnationwhowerethechildrenofAbrahamaccordingtotheflesh,andhadbeenhispeculiarpeopleforsomanyages,andwhoalonepossessed

theonetrueGod,andchoseidolatrousheathenbeforethem,andcalledthem tobehispeople.When theMessiah came,whowasbornof theirnation,andwhomtheysomuchexpected,herejectedthem.Hecametohis own, and his own received him not. John 1:11. When the gloriousdispensation of the gospel came, God passed by the Jews, and calledthose who had been heathens, to enjoy the privileges of it. They werebrokenoff,thattheGentilesmightbegraffedon.Rom.11:17.Sheisnowcalled beloved, thatwas not beloved. Andmore are the children of thedesolate, than the children of the married wife. Isa. 54:1. The naturalchildrenofAbrahamarerejected,andGodraisesupchildrentoAbrahamofstones.Thatnation,whichwassohonouredofGod,havenowbeenformany ages rejected, and remain dispersed all over the world, aremarkable monument of divine vengeance. And now God greatlydistinguishessomeGentilenationsfromothers,andallaccordingtohissovereignpleasure.

2. God exercises his sovereignty in the advantages he bestows uponparticularpersons.Allneed salvationalike, andall are,naturally, alikeundeserving of it; but he gives some vastly greater advantages forsalvation than others. To some he assigns their place in pious andreligiousfamilies,where theymaybewell instructedandeducated,andhavereligiousparentstodedicatethemtoGod,andputupmanyprayersforthem.Godplacessomeunderamorepowerfulministrythanothers,and in placeswhere there aremore of the outpourings of the Spirit ofGod. To some he givesmuchmore of the strivings and the awakeninginfluences of the Spirit, than to others. It is according to his meresovereignpleasure.

3.Godexerciseshissovereigntyinsometimesbestowingsalvationuponthe lowandmean, anddenying it to thewiseandgreat.Christ inhissovereigntypassesby the gates of princes andnobles, and enters somecottage and dwells there, and has communion with its obscureinhabitants.Godinhissovereigntywithheldsalvationfromtherichman,whofaredsumptuouslyeveryday,andbestoweditonpoorLazarus,whosatbeggingathisgate.Godinthiswaypourscontemptonprinces,andonalltheirglitteringsplendour.SoGodsometimespassesbywisemen,men of great understanding, learned and great scholars, and bestows

salvationonothersofweakunderstanding,whoonlycomprehendsomeof theplainer parts of Scripture, and the fundamental principles of thechristian religion. Yea, there seem to be fewer great men called, thanothers. 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 wisemen after the flesh, notmanymighty, notmany noble, are called. ButGodhathchosenthefoolishthingsoftheworldtoconfoundthewise;andGod hath chosen the weak things of the world to confound the thingswhich aremighty; and base things of the world, and things which aredespised, hath God chosen, yea, and things which are not, to bring tonoughtthingsthatare.

4.Inbestowingsalvationonsomewhohavehadfewadvantages.Godsometimeswillblessweakmeansforproducingastonishingeffects,whenmore excellentmeans are not succeeded.God sometimeswill withholdsalvation from those who are the children of very pious parents, andbestowitonothers,whohavebeenbroughtupinwickedfamilies.Thuswe read of a good Abijah in the family of Jeroboam, and of a godlyHezekiah, the son of wicked Ahaz, and of a godly Josiah, the son of awickedAmon.Butonthecontrary,ofawickedAmnonandAbsalom,thesons of holy David, and that vileManasseh, the son a good Hezekiah.Sometimes some, who have had eminentmeans of grace, are rejected,andlefttoperish,andothers,underfarlessadvantages,aresaved.ThusthescribesandPharisees,whohadsomuch lightandknowledgeof theScriptures,weremostlyrejected,andthepoorignorantpublicanssaved.Thegreaterpartofthose,amongwhomChristwasmuchconversant,andwhoheardhimpreach,andsawhimworkmiraclesfromdaytoday,wereleft;andthewomanofSamariawastaken,andmanyotherSamaritansatthesametime,whoonlyheardChristpreach,asheoccasionallypassedthrough their city.So thewomanofCanaanwas taken,whowasnotofthecountryoftheJews,andbutoncesawJesusChrist.SotheJews,whohad seen and heard Christ, and saw his miracles, and with whom theapostles laboured somuch, were not saved. But the Gentiles, many ofthem,who,asitwere,buttransientlyheardthegladtidingsofsalvation,embracedthem,andwereconverted.

5.Godexerciseshissovereigntyincallingsometosalvation,whohave

beenveryheinouslywicked,and leavingothers,whohavebeenmoralandreligiouspersons. ThePhariseeswere a very strict sect among theJews. Their religion was extraordinary. Luke 18:11. They were not asothermen,extortioners,unjust,oradulterers.Therewastheirmorality.Theyfastedtwiceaweek,andgavetithesofallthattheypossessed.Therewastheirreligion.Butyet theyweremostlyrejected,andthepublicans,andharlots,andopenlyvicioussortofpeople,enteredintothekingdomofGodbeforethem.Matt.21:31.TheapostledescribeshisrighteousnesswhileaPharisee.Philip.3:6.'Touchingtherighteousnesswhichisofthelaw, blameless.' The rich young man, who came kneeling to Christ,saying,GoodMaster,whatshallIdo,thatImayhaveeternallife,wasamoralperson.WhenChristbadehimkeepthecommandments,hesaid,andinhisownviewwithsincerity, 'AllthesehaveIkeptfrommyyouthup.'Hehadobviouslybeenbroughtupinagoodfamily,andwasayouthof suchamiablemanners and correctdeportment, that it is said, 'Jesusbeholding him, loved him.' Still he was left; while the thief, that wascrucified with Christ, was chosen and called, even on the cross. Godsometimes shows his sovereignty by showing mercy to the chief ofsinners, on those who have been murderers, and profaners, andblasphemers.Andevenwhentheyareold,somearecalledattheeleventhhour. God sometimes shows the sovereignty of his grace by showingmercytosome,whohavespentmostoftheirlivesintheserviceofSatan,andhavelittlelefttospendintheserviceofGod.

6.Insavingsomeofthosewhoseeksalvation,andnotothers.Somewhoseeksalvation,asweknowbothfromScriptureandobservation,aresoonconverted;whileothersseeka longtime,anddonotobtainat last.Godhelpssomeoverthemountainsanddifficultieswhichareintheway;hesubdues Satan, and delivers them fromhis temptations: but others areruined by the temptations with which they meet. Some are neverthoroughly awakened; while to others God is pleased to give thoroughconvictions. Some are left to backsliding hearts; others God causes toholdouttotheend.Somearebroughtofffromaconfidenceintheirownrighteousness;othersnevergetoverthatobstructionintheirway,aslongastheylive.Andsomeareconvertedandsaved,whoneverhadsogreatstrivingsassomewho,notwithstanding,perish.

IV. ICOMENOWTOGIVETHEREASONS,WHYGODDOESTHUS EXERCISE HIS SOVEREIGNTY IN THE ETERNALSALVATIONOFTHECHILDRENOFMEN.

1. It is agreeable to God's design in the creation of the universe toexerciseeveryattribute,andthustomanifestthegloryofeachofthem.God'sdesigninthecreationwastoglorifyhimself,ortomakeadiscoveryof the essential glory of his nature. It was fit that infinite glory shouldshineforth;anditwasGod'soriginaldesigntomakeamanifestationofhisglory,asitis.Notthatitwashisdesigntomanifestallhisglorytotheapprehensionofcreatures;foritisimpossiblethatthemindsofcreaturesshouldcomprehendit.Butitwashisdesigntomakeatruemanifestationofhisglory,suchasshouldrepresenteveryattribute.IfGodglorifiedoneattribute, and not another, such manifestation of his glory would bedefective; and the representation would not be complete. If all God'sattributesarenotmanifested,thegloryofnoneofthemismanifestedasit is:forthedivineattributesreflectgloryononeanother.Thus ifGod'swisdom be manifested, and not his holiness, the glory of his wisdomwouldnotbemanifestedasitis;foronepartofthegloryoftheattributeof divine wisdom is, that it is a holy wisdom. So if his holiness weremanifested, andnothiswisdom, thegloryofhisholinesswouldnotbemanifested as it is; for one thing which belongs to the glory of God'sholinessis,thatitisawiseholiness.Soitiswithrespecttotheattributesofmercyand justice.ThegloryofGod'smercydoesnotappearas it is,unless it is manifested as a just mercy, or as a mercy consistent withjustice.And sowith respect toGod's sovereignty, it reflectsgloryonallhis other attributes. It is part of the glory of God's mercy, that it issovereignmercy.SoalltheattributesofGodreflectgloryononeanother.The glory of one attribute cannot be manifested, as it is, without themanifestationofanother.Oneattributeisdefectivewithoutanother,andthereforethemanifestationwillbedefective.HenceitwasthewillofGodtomanifestallhisattributes.ThedeclarativegloryofGodinScriptureisoftencalledGod'sname,because itdeclareshisnature.But ifhisnamedoesnotsignifyhisnatureasitis,ordoesnotdeclareanyattribute,itisnot a truename.The sovereignty ofGod is oneof his attributes, and apart of his glory. The glory of God eminently appears in his absolutesovereigntyoverallcreatures,greatandsmall.Ifthegloryofaprincebe

his power and dominion, then the glory of God is his absolutesovereignty.Herein appearGod's infinite greatness andhighness aboveall creatures.Therefore it is thewillofGod tomanifesthissovereignty.And his sovereignty, like his other attributes, is manifested in theexercisesofit.Heglorifieshispowerintheexerciseofpower.Heglorifieshismercyintheexerciseofmercy.Soheglorifieshissovereignty intheexerciseofsovereignty.

2.Themoreexcellentthecreature isoverwhomGodissovereign,andthegreaterthematterinwhichhesoappears,themoreglorious ishissovereignty.ThesovereigntyofGodinhisbeingsovereignovermen, ismoregloriousthaninhisbeingsovereignovertheinferiorcreatures.Andhissovereigntyoverangelsisyetmoregloriousthathissovereigntyovermen.Forthenoblerthecreatureis,stillthegreaterandhigherdothGodappearinhissovereigntyoverit.Itisagreaterhonourtoamantohavedominionovermen, thatoverbeasts;andastillgreaterhonourtohavedominionoverprinces,nobles,andkings,thanoverordinarymen.SothegloryofGod'ssovereigntyappearsinthatheissovereignoverthesoulsofmen, who are so noble and excellent creatures. God therefore willexercisehissovereigntyoverthem.Andthefurtherthedominionofanyone extends over another, the greaterwill be the honour. If amanhasdominionoveranotheronlyinsomeinstances,heisnotthereinsomuchexalted,asinhavingabsolutedominionoverhislife,andfortune,andallhehas.SoGod'ssovereigntyovermenappearsglorious,thatitextendstoeverythingwhichconcernsthem.Hemaydisposeofthemwithrespecttoall that concerns them, according to his own pleasure. His sovereigntyappears glorious, that it reaches theirmost important affairs, even theeternalstateandconditionofthesoulsofmen.Hereinitappearsthatthesovereignty ofGod iswithout boundsor limits, in that it reaches to anaffair of such infinite importance. God, therefore, as it is his design tomanifest his own glory, will and does exercise his sovereignty towardsmen,overtheirsoulsandbodies,eveninthismost importantmatteroftheireternalsalvation.Hehasmercyonwhomhewillhavemercy,andwhomhewillhehardens.

APPLICATION.

1.HencewelearnhowabsolutelywearedependentonGodinthisgreat

matteroftheeternalsalvationofoursouls.Wearedependentnotonlyonhiswisdom to contrive away to accomplish it, and onhis power tobringittopass,butwearedependentonhismerewillandpleasureintheaffair.WedependonthesovereignwillofGodforeverythingbelongingto it, from the foundation to the top-stone. It was of the sovereignpleasureofGod,thathecontrivedawaytosaveanyofmankind,andgaveusJesusChrist,hisonly-begottenSon,tobeourRedeemer.Whydidhelookonus,andsendusaSaviour,andnotthefallenangels?Itwasfromthe sovereign pleasure of God. It was of his sovereign pleasure whatmeanstoappoint.HisgivingustheBible,andtheordinancesofreligion,is of his sovereign grace. His giving those means to us rather than toothers, his giving the awakening influences of his Spirit, and hisbestowingsavinggrace,areallofhissovereignpleasure.Whenhesays,'Lettherebelightinthesoulofsuchanone,'itisawordofinfinitepowerandsovereigngrace.

2. Let us with the greatest humility adore the awful and absolutesovereigntyofGod.Aswehavejustshown,itisaneminentattributeoftheDivineBeing, thathe is sovereignover such excellentbeings as thesouls of men, and that in every respect, even in that of their eternalsalvation. The infinite greatness of God, and his exaltation above us,appears in nothing more, than in his sovereignty. It is spoken of inScriptureasagreatpartofhisglory.Deut.32:39.'SeenowthatI,evenI,amhe,andthereisnoGodwithme.Ikill,andImakealive;Iwound,andIheal;neither is thereanythatcandeliveroutofmyhand.'Psal.115:3.'OurGodisintheheavens;hehathdonewhatsoeverhepleased.'Daniel4:34,35.'Whosedominionisaneverlastingdominion,andhiskingdomisfrom generation to generation. And all the inhabitants of the earth arereputedasnothing; andhedoethaccording tohiswill in the armies ofheaven, and among the inhabitants of the earth; andnone can stay hishand,orsayuntohim,Whatdoestthou?'OurLordJesusChristpraisedandglorifiedtheFatherfortheexerciseofhissovereigntyinthesalvationofmen.Matt.11:25,26.'Ithankthee,OFather,Lordofheavenandearth,becausethouhasthidthesethingsfromthewiseandprudent,andhastrevealedthemuntobabes.Evenso,Father,forsoitseemedgoodinthysight.'Letus thereforegiveGodthegloryofhissovereignty,asadoringhim, whose sovereign will orders all things, beholding ourselves as

nothing in comparison with him. Dominion and sovereignty requirehumblereverenceandhonourinthesubject.Theabsolute,universal,andunlimitedsovereigntyofGodrequires,thatweshouldadorehimwithallpossible humility and reverence. It is impossible that we should go toexcessinlowlinessandreverenceofthatBeing,whomaydisposeofustoalleternity,ashepleases.

3.Thosewhoareinastateofsalvationaretoattribute it tosovereigngracealone,andtogiveallthepraisetohim,whomakeththemtodifferfromothers.Godlinessisnocauseforglorying,exceptitbeinGod.1Cor.1:29,30,31.'Thatnofleshshouldgloryinhispresence.ButofhimareyeinChristJesus,whoofGodismadeuntouswisdom,andrighteousness,and sanctification, and redemption.That, according as it iswritten,Hethatglorieth, lethimglory in theLord.'Sucharenot,byanymeans, inany degree to attribute their godliness, their safe and happy state andcondition, toanynaturaldifferencebetweenthemandothermen,or toanystrengthorrighteousnessoftheirown.Theyhavenoreasontoexaltthemselves in the leastdegree;butGod is thebeingwhom they shouldexalt.TheyshouldexaltGodtheFather,whochosetheminChrist,whosethisloveuponthem,andgavethemsalvation,beforetheywereborn,andevenbeforetheworldwas.If they inquire,whyGodsethis loveonthem,andchosethemratherthanothers, if theythinktheycanseeanycauseoutofGod, theyaregreatlymistaken.They shouldexaltGod theSon,whobore theirnamesonhis heart,whenhe came into theworld,andhungonthecross,andinwhomalonetheyhaverighteousnessandstrength.TheyshouldexaltGodtheHolyGhost,whoofsovereigngracehascalledthemoutofdarknessintomarvellouslight;whohasbyhisownimmediateandfreeoperation,ledthemintoanunderstandingoftheevilanddanger of sin, andbrought themoff from their own righteousness,and opened their eyes to discover the glory of God, and thewonderfulrichesofGod inJesusChrist, andhas sanctified them,andmade themnewcreatures.Whentheyhearofthewickednessofothers,orlookuponviciouspersons,theyshouldthinkhowwickedtheyoncewere,andhowmuch theyprovokedGod, andhow theydeserved for ever to be left byhimtoperishinsin,andthatit isonlysovereigngracewhichhasmadethedifference.1Cor.6:10.Manysortsofsinnersare thereenumerated;fornicators, idolaters,adulterers,effeminate,abusersof themselveswith

mankind. And then in the eleventh verse, the apostle tells them, 'Suchwere some of you; but ye arewashed, but ye are sanctified, but ye arejustified,inthenameoftheLordJesus,andbytheSpiritofourGod.'ThepeopleofGodhavethegreatercauseofthankfulness,morereasontoloveGod,whohathbestowedsuchgreatandunspeakablemercyuponthemofhismeresovereignpleasure.

4.HencewelearnwhatcausewehavetoadmirethegraceofGod,thatheshouldcondescendtobecomeboundtousbycovenant;thathe,whoisnaturally supreme in his dominion over us, who is our absoluteproprietor,andmaydowithusashepleases,andisundernoobligationto us; that he should, as it were, relinquish his absolute freedom, andshould cease to be merely sovereign in his dispensations towardsbelievers,whenonce theyhavebelieved inChrist, and should, for theirmore abundant consolation, become bound. So that they can challengesalvationofthisSovereign;theycandemanditthroughChrist,asadebt.AnditwouldbeprejudicialtothegloryofGod'sattributes,todenyittothem;itwouldbecontrarytohisjusticeandfaithfulness.WhatwonderfulcondescensionisitinsuchaBeing,thustobecomeboundtous,wormsofthedust,forourconsolation!Heboundhimselfbyhisword,hispromise.But he was not satisfied with that; but that we might have strongerconsolationstill,hehathboundhimselfbyhisoath.Heb.6:13,etc. 'Forwhen God made promise to Abraham, because he could swear by nogreater,heswarebyhimself;saying,SurelyblessingIwillblessthee,andmultiplyingIwillmultiplythee.Andso,afterhehadpatientlyendured,he obtained the promise. Formen verily swear by the greater; and anoathforconfirmationistothemanendofallstrife.WhereinGod,willingmoreabundantly toshowuntotheheirsofpromisethe immutabilityofhis counsel, confirmed it by an oath; that by two immutable things, inwhich it was impossible for God to lie, we might have a strongconsolation,whohavefledforrefugetolayholduponthehopesetbeforeus.Whichhopewehaveasananchorofthesoul,bothsureandstedfast,andwhichenterethintothatwithintheveil;whithertheforerunnerisforus entered, even Jesus,made an high priest for ever after the order ofMelchisedec.'

Letus,therefore,labourtosubmittothesovereigntyofGod.Godinsists,

thathis sovereigntybeacknowledgedbyus, and that even in this greatmatter,amatterwhichsonearlyand infinitelyconcernsus,asourowneternalsalvation.Thisisthestumbling-blockonwhichthousandsfallandperish;andifwegooncontendingwithGodabouthissovereignty,itwillbeoureternal ruin. It is absolutelynecessary thatwe should submit toGod,asourabsolutesovereign,andthesovereignoveroursouls;asonewhomayhavemercyonwhomhewillhavemercy,andhardenwhomhewill.

5.Andlastly.Wemaymakeuseofthisdoctrinetoguardthosewhoseeksalvation from two opposite extremes - presumption anddiscouragement. Do not presume upon the mercy of God, and soencourage yourself in sin.Many hear that God'smercy is infinite, andtherefore think, that if theydelayseekingsalvation for thepresent,andseekithereafter,thatGodwillbestowhisgraceuponthem.Butconsider,thatthoughGod'sgraceissufficient,yetheissovereign,andwillusehisownpleasurewhetherhewillsaveyouornot.Ifyouputoffsalvationtillhereafter, salvationwill not be in your power. It will be as a sovereignGodpleases,whetheryoushallobtainitornot.Seeing,therefore,thatinthisaffairyouaresoabsolutelydependentonGod,itisbesttofollowhisdirectioninseekingit,whichistohearhisvoiceto-day:'To-dayifyewillhear his voice, harden not your heart.' Beware also of discouragement.Takeheedofdespairingthoughts,becauseyouareagreatsinner,becauseyou have persevered so long in sin, have backslidden, and resisted theHolyGhost.Rememberthat,letyourcasebewhatitmay,andyoueversogreatasinner,ifyouhavenotcommittedthesinagainsttheHolyGhost,God can bestow mercy upon you without the least prejudice to thehonourofhisholiness,whichyouhaveoffended,ortothehonourofhismajesty,whichyouhaveinsulted,orofhisjustice,whichyouhavemadeyourenemy,orofhis truth,orofanyofhisattributes.Letyoubewhatsinner youmay, God can, if he pleases, greatly glorify himself in yoursalvation.

SERMONII.(datedJune1735)

TheSoleConsideration,ThatGodisGod,SufficienttoStillAllObjectionstoHis

Sovereignty

byJonathanEdwards

PSALMxlvi.10.Bestill,andknowthatIamGod.

ThisPsalmseemstobeasongofthechurchinatimeofgreatrevolutionsanddesolationsintheworld.ThereforethechurchgloriesinGodasherrefuge, and strength, and present help, even in times of the greatesttroublesandoverturnings,ver.1,2,3."Godisourrefugeandstrength,averypresenthelpintrouble.Thereforewillwenotfear,thoughtheearthberemoved,andthoughthemountainsbecarried into themidstof thesea; though the waters thereof roar and be troubled, though themountainsshakewiththeswellingthereof."ThechurchmakesherboastofGod,notonlyasbeingherhelp,bydefendingherfromthedesolationsandcalamities inwhichtherestof theworldwere involved,butalsobysupplying her, as a never-failing river, with refreshment, comfort, andjoy,inthetimesofpubliccalamities.Seever.4,5."Thereisariver,thestreamswhereof shallmake glad the city of God, the holy place of thetabernaclesoftheMostHigh.Godisinthemidstofher;sheshallnotbemoved:Godshallhelpher,andthatrightearly."

Inthe6thand8thverses.aresetforththeterriblechangesandcalamitieswhichwereintheworld:"Theheathenraged,thekingdomsweremoved:heutteredhis voice, theearthmelted.Come,behold theworksofGod,whatdesolationshehathmadeintheearth."Intheverseprecedingthetext is elegantly set forth themanner inwhichGoddelivers the churchfromthesecalamities,andespeciallyfromthedesolationsofwar,andtherage of their enemies: "He maketh wars to cease unto the end of theearth;hebreakeththebow,andcutteththespearinsunder;heburneth

the chariot in the fire;" i. e. he maketh wars to cease when they areagainsthispeople;hebreakeththebowwhenbentagainsthissaints.

Thenfollowthewordsofthetext:"Bestill,andknowthatIamGod."Thegreat works of God, wherein his sovereignty appeared, had beendescribedintheforegoingverses.Intheawfuldesolationsthathemade,andbydeliveringhispeopleby terrible things,heshowedhisgreatnessanddominion.Hereinhemanifestedhispowerandsovereignty,andsocommandsalltobestill,andknowthatheisGod.For,sayshe,"Iwillbeexaltedamongtheheathen;Iwillbeexaltedintheearth."

Inthewordsmaybeobserved,

1.Adutydescribed,tobestillbeforeGod,andunderthedispensationsofhis providence; which implies that we must be still as to words; notspeaking against the sovereign dispensations of Providence, orcomplaining of them; not darkening counsel by words withoutknowledge,orjustifyingourselves,andspeakinggreatswellingwordsofvanity.Wemustbestillastoactionsandoutwardbehaviour,soasnottooppose God in his dispensations; and as to the inward frame of ourhearts, cultivatingacalmandquiet submissionof soul to the sovereignpleasureofGod,whateveritbe.

2.Wemayobservethegroundofthisduty,viz. thedivinityofGod.HisbeingGodisasufficientreasonwhyweshouldbestillbeforehim,innowise murmuring, or objecting, or opposing, but calmly and humblysubmittingtohim.

3.Howwemustfulfilthisduty,ofbeingstillbeforeGod,viz.withasenseofhisdivinity,asseeingthegroundofthisduty,inthatweknowhimtobeGod.Oursubmissionistobesuchasbecomesrationalcreatures.Goddothnotrequireustosubmitcontrarytoreason,buttosubmitasseeingthe reason and ground of submission.—Hence, the bare considerationthat God is God, may well be sufficient to still all objections andoppositionagainstthedivinesovereigndispensations.

Thismayappearbythefollowingthings.

1.InthatheisGod,heisanabsolutelyandinfinitelyperfectbeing;anditisimpossiblethatheshoulddoamiss.Asheiseternal,andreceivesnothis existence fromany other, he cannot be limited in his being, or anyattribute, toanycertaindeterminatequantity. Ifany thinghaveboundsfixed to it, theremust be some cause or reason why those bounds arefixedjustwheretheyare.Whenceitwill follow,thateverylimitedthingmusthavesomecause;andthereforethatbeingwhichhasnocausemustbeunlimited.

ItismostevidentbytheworksofGod,thathisunderstandingandpowerareinfinite;forhethathathmadeallthingsoutofnothing,andupholds,andgoverns,andmanagesall thingseverymoment, inallages,withoutgrowing weary, must be of infinite power. He must also be of infiniteknowledge;forifhemadeallthings,andupholdsandgovernsallthingscontinually, it will follow, that he knows and perfectly sees all things,great and small, in heaven and earth, continually at one view; whichcannotbewithoutinfiniteunderstanding.

Beingthusinfiniteinunderstandingandpower,hemustalsobeperfectlyholy; forunholinessalwaysargues somedefect, someblindness.Wherethere is no darkness or delusion, there can be no unholiness. It isimpossiblethatwickednessshouldconsistwith infinite light.Godbeinginfinite in power and knowledge, he must be self-sufficient and all-sufficient; therefore it is impossible that he should be under anytemptation to do any thing amiss; for he can have no end in doing it.Whenanyaretemptedtodoamiss,itisforselfishends.Buthowcananall-sufficientBeing,whowantsnothing,betemptedtodoevilforselfishends? So that God is essentially holy, and nothing is more impossiblethanthatGodshoulddoamiss.

2. As he is God, he is so great, that he is infinitely above allcomprehension;andthereforeitisunreasonableinustoquarrelwithhisdispensations, because they aremysterious. If hewere a being thatwecould comprehend, he would not be God. It would be unreasonable tosupposeanyother,thanthatthereshouldbemanythingsinthenatureofGod,andinhisworksandgovernment,tousmysterious,andwhichwenevercanfullyfindout.

What arewe? andwhat dowemake of ourselves,whenwe expect thatGodandhisways shouldbeupona levelwithourunderstandings?Weareinfinitelyunequaltoanysuchthing,ascomprehendingGod.Wemaylessunreasonablyexpect thatanut-shell should contain theocean:Jobxi.7,.&c."CanstthoubysearchingfindoutGod?canstthoufindouttheAlmightyuntoperfection? It is as high as heaven,what canst thoudo?deeperthanhell,what canst thouknow?Themeasure thereof is longerthan the earth, and broader than the sea." If we were sensible of thedistance which there is between God and us, we should see thereasonablenessofthatinterrogationoftheapostle,Rom.ix.20."Whoartthou,Oman,thatrepliestagainstGod?"

IfwefindfaultwithGod'sgovernment,wevirtuallysupposeourselvesfittobeGod'scounsellors;whereasitbecomesusrather,withgreathumilityandadoration,tocryoutwiththeapostle,Rom.ix.33,.&c."Othedepthof the riches, both of the wisdom and knowledge of God! Howunsearchablearehisjudgments,andhiswayspastfindingout!Forwhohathknownthemindof theLord?orwhohathbeenhiscounsellor?orwhohathfirstgiventohim,anditshallberecompenseduntohimagain?Forofhim,andthroughhim,andtohimareallthings:towhombegloryforever."Iflittlechildrenshouldriseupandfindfaultwiththesupremelegislatureofanation,orquarrelwiththemysteriousadministrationsofthesovereign,woulditnotbelookeduponthattheymeddledwiththingstoohighforthem?Andwhatarewebutbabes?Ourunderstandingsareinfinitelylessthanthoseofbabes,incomparisonwiththewisdomofGod.It becomes us therefore to be sensible of it, and to behave ourselvesaccordingly.Psal. cxxxi. 1, 2. "Lord,myheart is not haughty, normineeyeslofty;neitherdoIexercisemyself ingreatmatters,or inthingstoohighforme.SurelyIhavebehavedandquietedmyselfasachild."Thisconsideration alone of the infinite distance between God and us, andbetween God's understanding and ours, should be enough to still andquiet us concerning all that God does, however mysterious andunintelligible to us.—Nor havewe any right to expect, thatGod shouldparticularlyexplaintousthereasonofhisdispensations.ItisfitthatGodshouldnotgiveanyaccountofhismatterstous,wormsofthedust,thatwemaybe sensibleofourdistance fromhim,andadoreandsubmit tohiminhumblereverence.

Thereforewefind,thatwhenJobwassofullofdifficultyaboutthedivinedispensations, God did not answer him by particularly explaining thereasonsofhismysteriousprovidence; but by showinghimwhat a poorworm,whatanothinghewas,andhowmuchhehimselfwasabovehim.ThismorebecameGodthanitwouldhavedone,toenterintoaparticulardebatewithhim,ortounfoldthemysteriousdifficulties.ItbecameJobtosubmittoGodinthosethingsthathecouldnotunderstand,andtothisthe reply tended to bring him. It is fit that God should dwell in thickdarkness,orinlighttowhichnomancanapproach,whichnomanhathseennor can see.Nowonder that aGod of infinite glory shineswith abrightness too strong and mighty for mortal eyes. For the angelsthemselves, thosemightyspirits,arerepresentedascoveringtheir facesinthislight;Isa.vi.

3.AsheisGod,allthingsarehisown,andhehatharighttodisposeofthemaccordingtohisownpleasure.Allthingsinthislowerworldarehis;Job xli. 11. "Whatsoever is under the whole heaven is mine." Yea, thewholeuniverseisGod's;Deut.x.14."Beholdtheheaven,andtheheavenofheavensistheLord's;theearthalsowithallthatistherein."Allthingsarehis,becauseall thingsare fromhim;theyarewholly fromhim,andfromhim alone. Those things which aremade bymen, are not whollyfrom them. When a man builds a house, it is not wholly from him:nothing of which the house is made has its being from him. But allcreaturesarewhollyandentirelythefruitsofGod'spower,andthereforeitisfitthattheyshouldbesubjectto,andfor,hispleasure.Prov.xvi.4.—AndasallthingsarefromGod,sotheyareupheldinbeingbyhim,andwouldsinkintonothinginamoment,ifhedidnotupholdthem.Andallthingsaretohim.Rom.xi.36."Forbyhim,andthroughhim,andtohimareallthings."Col.i.16,17."Forbyhimwereallthingscreatedthatarein heaven, and that are in earth, visible and invisible,whether they bethronesordominions,principalitiesorpowers:allthingswerecreatedbyhim and for him: and he is before all things, and by him all thingsconsist."Allmankindarehis; their lives,andbreath,andbeing; "for inhimwelive,andmove,andhaveourbeing."Oursoulsandcapacitiesarefromhim.Ezek.xviii.4."Allsoulsaremine:asthesoulofthefather,soalsothesouloftheson,ismine."

4. In that he is God, he is worthy to be sovereign over all things.Sometimesmenaretheownersofmorethantheyareworthyof.ButGodisnotonlytheownerofthewholeworld,asallisfromanddependentonhim;butsuchishisperfection,theexcellencyanddignityofhisnature,thatheisworthyofsovereigntyoverall.Nomanoughtinthetemperofhis mind to be opposite to God's exercising the sovereignty of theuniverse,asifhewerenotworthyofit;fortobetheabsolutesovereignofthe universe is not a glory or dignity too great for him. All things inheavenandearth,angelsandmen,arenothingincomparisonwithhim;allareasthedropofthebucket,andasthelightdustofthebalance.Itistherefore fit that every thing should be in his hands, to be disposed ofaccordingtohispleasure.—Hiswillandpleasureareofinfinitelygreaterimportance than thewill of creatures. It is fit that hiswill should takeplace,thoughcontrarytothewillofallotherbeings;thatheshouldmakehimselfhisownend;andorderallthingsforhimself.—Godispossessedofsuchperfectionsandexcellenciesastoqualifyhimtobetheabsolutesovereignof theworld.—Certainly it ismore fit that all thingsbeundertheguidanceofaperfectunerringwisdom,thanthattheyshouldbelefttothemselvestofallinconfusion,orbebroughttopassbyblindcauses.Yea,itisnotfitthatanyaffairswithinthegovernmentofGodshouldbeleftwithoutthedirectionofhiswiseprovidence;leastofall,thingsofthegreatestimportance.

It isabsurdtosuppose, thatGod isobligedtokeepeverycreaturefromsinningandexposinghimselftoanadequatepunishment.Forifso,thenitwill follow, that therecanbenosuchthingasamoralgovernment ofGodoverreasonablecreatures;and itwouldbeanabsurdity forGod togive commands; for hehimselfwould be the party bound to see to theperformance,andtherecouldbenouseofpromisesorthreatenings.ButifGodmayleaveacreaturetosin,andtoexposehimselftopunishment,then it ismuch fitter and better that thematter should be ordered bywisdom,who should justly lie exposed by sin to punishment, andwhonot;thanthatitbelefttocometopassbyconfusedchance.ItisunworthyoftheGovernoroftheworldtoleavethingstochance;itbelongstohimtogovernallthingsbywisdom—AndasGodhaswisdomtoqualifyhimtobe sovereign, so he has power also to enable him to execute thedetermination'sofwisdom.Andheisessentiallyandinvariablyholyand

righteous, and infinitely good; whereby he is qualified to govern theworld in thebestmanner.—Therefore,whenheactsas sovereignof theworld,itisfitthatweshouldbestill,andwillinglysubmit,andinnowiseopposehishavingthegloryofhissovereignty;butshouldinasenseofhisworthiness,cheerfullyascribe it tohim,andsay, "Thine is thekingdomandthepowerandtheglory forever;"andsaywiththose inRev. v. 13."Blessing,andhonour,andglory,andpower,betohimthatsittethuponthethrone."

5.InthatheisGod,hewillbesovereign,andwillactassuch.Hesitsonthethroneofhissovereignty,andhiskingdomrulethoverall.Hewillbeexaltedinhissovereignpoweranddominion,ashehimselfdeclares;Psxlvi. 10. "I will be exalted among the heathen, I will be exalted in theearth."Hewill have allmen to know, that he ismost high over all theearth.Hedothaccordingtohiswillinthearmiesofheavenandamongstthe inhabitants of the earth, and none can stay his hand.—There is nosuchthingasfrustrating,orbaffling,orundermininghisdesigns;forheis great in counsel, andwonderful inworking.His counsel shall stand,andhewilldoallhispleasure.There isnowisdom,norunderstanding,norcounselagainst theLord;whatsoeverGoddoth, it shallbe forever;nothingshallbeputtoit,noranythingtakenfromit.Hewillwork,andwhoshallletit?Heisabletodashinpiecestheenemy.Ifmenjoinhandinhandagainsthim,tohinderoropposehisdesigns,hebreaksthebow,hecutsthespearinsunder,heburneththechariot inthefire.—Hekillsandhemakesalive,hebringsdownandraisesupjustashepleases.Isa.xlv.6,7. "That theymayknowfromtherisingof thesun,and fromthewest,thatthereisnonebesidesme.IamtheLord,andthereisnoneelse:Iformthelightandcreatedarkness;Imakepeaceandcreateevil;ItheLorddoallthesethings."

Greatmen,andrichmen,andwisemencannothinderGod fromdoinghispleasure.He leadeth counsellors away spoiled,heacceptethnot thepersonsofprinces,norregardeththerichmorethanthepoor.Therearemany devices in a man's heart, but the counsel of the Lord that shallstand, and the thoughtsofhisheart to all generations.—Whenhe givesquietness, who can make trouble? When he hides his face, who canbehold him? He breaketh down, and it cannot be built up again: he

shuttethupaman,andtherecanbenoopening;whenhepurposeth,whoshalldisannul it?Andwhenhishand is stretchedout,whoshall turn itback?—SothereisnohinderingGodfrombeingsovereign,andactingassuch."Hehathmercyonwhomhewillhavemercy,andwhomhewillhehardeneth.""Hehath thekeysofhell andofdeath:heopeneth,andnomanshutteth:heshutteth,andnomanopeneth."Thismayshowusthefolly of opposing ourselves against the sovereign dispensations ofGod;andhowmuchmorewiselytheyactwhoquietlyandsweetlysubmittohissovereignwill.

6.InthatheisGod,heisabletoavengehimselfonthosewhoopposehissovereignty. He is wise of heart, and mighty in strength; who hathhardenedhimselfagainstGodandprospered?HethatwillcontendwithGodmust answer it. Andwhat a poor creature isman to fight againstGod! Is he able to make his part good with him? Whoever of God'senemiesdealproudly,hewill show thathe is above them.Theywillbebut as the chaff before thewhirlwind, and shall be as the fat of lambs;they shall consume into smoke, they shall consume away. Isa. xxvii. 4."Whowouldsetthebriersandthornsagainsthiminbattle?Hewouldgothroughthem,hewouldburnthemtogether."

APPLICATION

Amanifold improvementmightbemadeof this doctrine,which a littlereflectionmaysuggesttoeachofus.ButtheimprovementwhichIshallatthis time make of it, shall be only in a use of reproof to such underconvictions of sin, and fears of hell, as are not still, but oppose thesovereigntyofGodinthedisposalsofhisgrace.Thisdoctrineshowstheunreasonableness,anddreadfulwickedness,of your refusingheartily toown the sovereigntyofGod in thismatter. It shows that you knownotthatGodisGod.Ifyouknewthis,youwouldbeinwardlystillandquiet;youwouldhumblyandcalmlylieinthedustbeforeasovereignGod,andwouldseesufficientreasonforit.

In objecting andquarrelling about the righteousness ofGod's laws andthreatenings, and his sovereign dispensations towards you and others,youopposehisdivinity,youshowyourignoranceofhisdivinegreatnessand excellency, and that you cannot bear that he should have divine

honour.Itisfromlow,meanthoughtsofGod,thatyoudoinyourmindsoppose his sovereignty, that you are not sensible how dangerous yourconductis;andwhatanaudaciousthingitisforsuchacreatureasmantostrivewithhisMaker.

Whatpoorcreaturesareyou,thatyoushouldsetupyourselvesforjudgesover theMostHigh; thatyoushould take ituponyou to callGod toanaccount; thatyoushouldsaytothegreatJehovah,whatdost thou?andthatyoushouldpass sentenceagainsthim! If youknew thathe isGod,youwouldnotactinthismanner;butthisknowledgewouldbesufficienttostillandcalmyouconcerningallGod'sdispensations,andyouwouldsaywithEli, in 1 Sam. iii. 18. "It is theLord, let himdowhat seemethgoodinhissight."—ButhereIshallbemoreparticularinseveralthings.

1. It is frommean thoughtsofGodthatyouarenot convinced thatyouhaveby your sinsdeservedhis eternalwrath and curse. If youhadanypropersenseoftheinfinitemajesty,greatness,andholinessofGod,youwouldsee,thattobecastintothelakeoffireandbrimstone,andtheretohavenorestdaynornight, isnotapunishmentmore thanequal to thedemeritofsin.—Youwouldnothavesogoodathoughtofyourselves;youwouldnot be so clean andpure in your own eyes; youwould seewhatvile, unworthy, hell-deserving creatures you are. If you had not littlethoughts of God, and were to consider how you have set yourselvesagainst him—how you have slighted him, his commandments andthreatenings,anddespisedhisgoodnessandmercy,howoftenyouhavedisobeyed,howobstinateyouhavebeen,howyourwholeliveshavebeenfilledupwithsinagainstGod—youwouldnotwonderthatGodthreatenstodestroyyouforever,butwouldwonderthathehathnotactuallydoneitbeforenow.

IfyouhadnotmeanthoughtsofGod,youwouldnotfindfaultwithhimfornotsettinghisloveonyouwhoneverexercisedanylovetohim.Youwould not think it unjust in God not to seek your interest and eternalwelfare,whoneverwouldbepersuadedatalltoseekhisglory;youwouldnotthinkitunjustinhimtoslightanddisregardyou,whohavesooftenandsolongmadelightofGod.IfyouhadnotmeanthoughtsofGod,youneverwouldthinkhimobligedtobestoweternalsalvationuponyou,whohave never been truly thankful for one mercy which you have already

receivedofhim.—Whatdoyouthinkofyourselves?whatgreatideashaveyouofyourselves?andwhatthoughtshaveyouofGod,thatyouthinkheisobligedtodosomuchforyouthoughyoutreathimeversoungratefullyforthekindnesswhichhehathalreadybestoweduponyouallthedaysofyourlives?ItmustbefromlittlethoughtsofGod,thatyouthinkitunjustinhimnottoregardyouwhenyoucalluponhim;whenhehathearnestlycalledtoyou, so longandsooften,andyouwouldnotbepersuaded tohearken to him.What thoughts have you of God, that you think he ismoreobligedtohearwhatyousaytohim,thanyouaretoregardwhathesaystoyou?

It is from diminutive thoughts of God, that you think he is obliged toshowmercy to youwhen you seek it, though you have been for a longtimewilfullysinningagainsthim,provokinghimtoanger,andpresumingthat hewould show youmercywhen you should seek it.What kind ofthoughtshaveyouofGod,thatyouthinkheisobliged,asitwere,toyieldhimselfuptobeabusedbymen,sothatwhentheyhavedone,hismercyand pardoning grace shall not be in his own power, but he must beobligedtodispensethemattheircall?

2.ItisfromlittlethoughtsofGod,thatyouquarrelagainsthisjusticeinthecondemnationofsinners,fromthedoctrineoforiginalsin.Itmustbebecause youdonot knowhim to beGod, andwill not allow him to besovereign.ItisforwantofasensehowmuchGodisaboveyou,thatthosethingsinhimwhichareaboveyourcomprehension,aresuchdifficultiesand stumbling-blocks to you: it is for want of a sense how much thewisdomandunderstandingofGodareaboveyours,andwhatpoor,short-sighted, blind creatures you are, in comparison with him. If you weresensiblewhatGodis,youwouldseeitmostreasonabletoexpectthathiswaysshouldbefarabovethereasonofman,andthathedwells in lightwhichnomancanapproachunto,whichnomanhathseen,norcansee.—If men were sensible how excellent and perfect a Being he is, theywouldnot be so apt to be jealous of him, and to suspect him in thingswhich lie beyond their understandings. It would be no difficulty withthem to trustGodout of sight.Whathorrid arrogance inwormsof thedust, that they should think they havewisdom enough to examine anddetermine concerning what God doth, and to pass sentence on it as

unjust! If you were sensible how great and glorious a being God is, itwouldnotbesuchadifficultywithyoutoallowhimthedignityofsuchabsolutesovereignty,asthatheshouldorderashepleases,whethereverysinglemanshouldstandforhimself,orwhetheracommonfathershouldstandforall.

3. It is from mean thoughts of God, that you trust in your ownrighteousness,andthinkthatGodoughttorespectyouforit.IfyouknewhowgreataBeingheis,ifyousawthatheisGodindeed,youwouldseehowunworthy,howmiserableapresentitistobeofferedtosuchaBeing.Itisbecauseyouareblind,andknownotwhataBeingheiswithwhomyouhavetodo,thatyoumakesomuchofyourownrighteousness.IfyouhadyoureyesopentoseethatheisGodindeed,youwouldwonderhowyoucouldthinktocommendyourselvestosogreataBeingbyyourgifts,by such poor affections, such broken prayers, wherein is so muchhypocrisy,andsomuchselfishness.—IfyouhadnotverymeanthoughtsofGod, youwouldwonder that ever you could think of purchasing thefavourandloveofsogreataGodbyyourservices.Youwouldseethatitwouldbeunworthy ofGod to bestow such amercyupon you, as peacewithhim,andhiseverlastinglore,andtheenjoymentofhimself,forsucha price as you have to offer; and that he would exceedingly dishonourhimselfinsodoing.—IfyousawwhatGodis,youwouldexclaim,asJobdid,Jobxlii.5,6. "Nowmineeyeseeth thee;wherefore Iabhormyself,andrepentindustandashes."AndasIsaiahdid,chap.vi.5."Woeisme,forIamundone,becauseIamamanofuncleanlips;formineeyeshaveseentheKing,theLordofhosts."

4.It isfrommeanthoughtsofGod,thatyoucontendwithhim,becausehe bestows grace on some, andnot on others. ThusGoddoth: hehathmercyonwhomhewillhavemercy;hetakesone,andleavesanother,ofthosewhoareinlikecircumstances;asitissaidofJacobandEsau,whiletheywerenotyetborn,andhaddoneneithergoodnorevil,Rom.ix.10-13. With this sinners often quarrel; but they who upon this groundquarrel with God, suppose him to be bound to bestow his grace onsinners, for if he be bound to none, then hemay take his choice, andbestow it onwhomhepleases; andhisbestowing it on somebringsnoobligation onhim to bestow it on others.HasGod no right to his own

grace?isitnotathisowndisposal?andisGodincapableofmakingagiftorpresentof it toanyman?forapersoncannotmakeapresentof thatwhichisnothisown,orinhisownright.Itisimpossibletogiveadebt.

Butwhata lowthoughtofGoddoes thisargue!Considerwhat it isyouwouldmakeofGod.Musthebeso tiedup, thathe cannotusehisownpleasureinbestowinghisowngifts?Isheobligedtobestowthemonone,becauseitishispleasuretobestowthemonanother?IsnotGodworthytohavethesamerighttodisposeofhisgifts,asamanhasofhismoney?orisitbecauseGodisnotsogreat,andthereforeshouldbemoresubject,moreunderbounds,thanmen?IsnotGodworthytohaveasabsoluteaproprietyinhisgoodsasmanhasinhis?Atthisrate,Godcannotmakeapresentofany thing;hehasnothingofhisown tobestow. Ifhehaveamind to show a peculiar favour to some, to lay some under specialobligations,hecannotdoit,onthesupposition,becausehisfavourisnotathisowndisposal!Thetruthis,menhavelowthoughtsofGod,orelsetheywouldwillinglyascribesovereigntytohiminthismatter.Matt.xx.15."IsitnotlawfulformetodowhatIwillwithmineown?Isthineeyeevil,becauseIamgood?"

God is pleased to show mercy to his enemies, according to his ownsovereignpleasure.Andsurelyitisfitheshould.HowunreasonableisittothinkthatGodstandsboundtohisenemies!Thereforeconsiderwhatyoudo inquarrellingwithGod,andopposinghis sovereignty.Considerwithwhomitisyoucontend.Letallwhoaresensibleoftheirmisery,andafraidofthewrathofGod,considerthesethings.Thoseofyouwhohavebeenlongseekingsalvation,butareingreatterrorsthroughfearthatGodwilldestroyyou,considerwhatyouhaveheard,bestill,andknowthatheisGod.WhenGodseemstoturnadeafeartoyourcries;whenheseemstofrownuponyou;whenheshowsmercytoothers,yourequals,orthosewhoareworse,andwhohavebeenseekingalesstimethanyou;—bestill.Consider who he is that disposes and orders these things. You shallconsider it; you shall know it: hewillmake allmen to know that he isGod. You shall either know it for your good here, by submission, or toyourcosthereafter.

ADivineandSupernaturalLight,ImmediatelyImpartedtotheSoulbytheSpiritofGod,ShowntobeBothScriptural

andRationalDoctrine

[Preached atNorthampton, and published at the desire of some of thehearers,intheyear1734.]

Matthew 16:17 - And Jesus answered and said unto him,Blessedartthou,SimonBarjona:forfleshandbloodhathnotrevealedituntothee,butmyFatherwhichisinheaven.

CHRIST says these words to Peter upon occasion of his professing hisfaith inhimas theSonofGod.OurLordwas inquiringofhisdisciples,whomen said he was; not that he needed to be informed, but only tointroduceandgiveoccasiontowhatfollows.Theyanswer,thatsomesaidhewasJohntheBaptist,andsomeElias,andothersJeremias,oroneoftheProphets.Whentheyhad thusgivenanaccountwhootherssaidhewas,Christasksthem,whotheysaidhewas?SimonPeter,whomwefindalwayszealousandforward,wasthefirsttoanswer:hereadilyrepliedtothequestion,ThouartChrist,theSonofthelivingGod.

TheBlessingofPeter

Uponthisoccasion,Christsaysashedoestohim,andofhiminthetext:inwhichwemayobserve,

ThatHeknewJesustobetheChrist1.ThatPeter ispronouncedblessedonthisaccount.Blessedartthou --"Thou art a happy man, that thou art not ignorant of this, that I amChrist,theSonofthelivingGod.Thouartdistinguishinglyhappy.Othersareblinded,andhavedarkanddeludedapprehensions,asyouhavenowgiven an account, some thinking that I am Elias, and some that I amJeremias, and some one thing, and some another; but none of themthinking right, all of them misled. Happy art thou, that art sodistinguishedastoknowthetruthinthismatter."

ThatGodHadRevealedThistoHim2. The evidence of this his happiness declared; viz., that God, and heonly,hadrevealedittohim.Thisisanevidenceofhisbeingblessed.

First, As it shows how peculiarly favored he was of God above others;q.d., "How highly favored art thou, that others that arewise and greatmen,theScribes,Pharisees,andRulers,andthenationingeneral,areleftindarkness,tofollowtheirownmisguidedapprehensions;andthatthoushouldst be singled out, as it were, by name, thatmyHeavenly Fathershould thus set his love, on thee, Simon Bar-jona. This argues theeblessed, that thou shouldst thus be the object of God's distinguishinglove."

Secondly, It evidences his blessedness also, as it intimates that thisknowledge is above any that flesh and blood can reveal. "This is suchknowledgeasonlymyFatherwhichisinheavencangive: it istoohighandexcellenttobecommunicatedbysuchmeansasotherknowledgeis.Thou art blessed, that thou knowest that which God alone can teachthee."

GodtheAuthorofAllKnowledge

The original of this knowledge is here declared, both negatively andpositively.Positively,asGodisheredeclaredtheauthorofit.Negatively,asitisdeclared,thatfleshandbloodhadnotrevealedit.

AllMoralKnowledgeandbusinessSkillfromGodGodistheauthorofallknowledgeandunderstandingwhatsoever.Heistheauthoroftheknowledgethatisobtainedbyhumanlearning:heistheauthor of allmoral prudence, and of the knowledge and skill thatmenhave in their secular business. Thus it is said of all in Israel that werewise-hearted,andskilledinembroidering,thatGodhadfilledthemwiththespiritofwisdom,Exodus28:3.

YetFleshandBloodRevealsItGod is the author of suchknowledge; but yetnot sobut that flesh andbloodreveals it.Mortalmenarecapableof imparting theknowledgeofhumanartsandsciences,andskillintemporalaffairs.Godistheauthor

of suchknowledgeby thosemeans: fleshandblood is employed as themediateorsecondcauseofit;heconveysitbythepowerandinfluenceofnaturalmeans.

GodAlonetheAuthorofSpiritualKnowledgeBut this spiritual knowledge, spoken of in the text, is what God is theauthorof,andnoneelse:herevealsit,andfleshandbloodrevealsitnot.He imparts this knowledge immediately, not making use of anyintermediatenaturalcauses,ashedoesinotherknowledge.

PropositionandPreviewWhathadpassedintheprecedingdiscoursenaturallyoccasionedChristtoobservethis;becausethediscipleshadbeentellinghowothersdidnotknow him, but were generally mistaken about him, and divided andconfoundedintheiropinionsofhim:butPeterhaddeclaredhisassuredfaith,thathewastheSonofGod.Nowitwasnaturaltoobserve,howitwasnotfleshandblood thathadrevealedit tohim,butGod: for if thisknowledgeweredependentonnaturalcausesormeans,howcame it topassthatthey,acompanyofpoorfishermen,illiteratemen,andpersonsofloweducation,attainedtotheknowledgeofthetruth;whiletheScribesandPharisees,menof vastlyhigheradvantages, andgreater knowledgeand sagacity in other matters, remained in ignorance? This could beowingonlytothegraciousdistinguishinginfluenceandrevelationoftheSpirit of God. Hence, what I would make the subject of my presentdiscoursefromthesewords,isthis

Doctrine

That there is such a thing as a spiritual and divine light immediatelyimparted to the soul by God, of a different nature from any that isobtainedbynaturalmeans.--AndonthissubjectIwould,

I.Showwhatthisdivinelightis.

II. How it is given immediately by God, and not obtained bynaturalmeans.

III.Showthetruthofthedoctrine.

Andthenconcludewithabriefimprovement.

I.Iwouldshowwhatthisspiritualanddivinelightis.Andinordertoit,wouldshow,

First,Inafewthingswhatitisnot.Andhere,

NotMereConvictionofSinandMisery1.Thoseconvictionsthatnaturalmenmayhaveoftheirsinandmisery,isnot thisspiritualanddivine light.Men inanaturalconditionmayhaveconvictionsoftheguiltthatliesuponthem,andoftheangerofGod,andtheir danger of divine vengeance. Such convictions are from light orsensiblenessoftruth.Thatsomesinnershaveagreaterconvictionoftheirguiltandmiserythanothers,isbecausesomehavemorelight,ormoreofanapprehensionoftruththanothers.AndthislightandconvictionmaybefromtheSpiritofGod;theSpiritconvincesmenofsin:butyetnatureismuchmoreconcernedinitthaninthecommunicationofthatspiritualanddivinelightthatisspokenof inthedoctrine; it is fromtheSpiritofGod only as assisting natural principles, and not as infusing any newprinciples.Commongracediffers fromspecial, inthat it influencesonlybyassistingofnature;andnotbyimpartinggrace,orbestowinganythingabove nature. The light that is obtained is wholly natural, or of nosuperiorkindtowhatmerenatureattainsto,thoughmoreofthatkindbeobtainedthanwouldbeobtained ifmenwere leftwholly to themselves:or,inotherwords,commongraceonlyassiststhefacultiesofthesoultodo that more fully which they do by nature, as natural conscience orreasonwill,bymerenature,makeamansensibleofguilt,andwillaccuseand condemn him when he has done amiss. Conscience is a principlenaturaltomen;andtheworkthatitdothnaturally,orofitself,istogivean apprehension of right and wrong, and to suggest to the mind therelation that there is between right and wrong, and a retribution. TheSpirit ofGod, in those convictionswhich unregeneratemen sometimeshave,assistsconsciencetodothisworkinafurtherdegreethanitwoulddo if theywere left to themselves: he helps it against those things thattend to stupify it, and obstruct its exercise. But in the renewing andsanctifyingworkoftheHolyGhost,thosethingsarewroughtinthesoulthatareabovenature,andofwhichthereisnothingofthelikekindinthesoul bynature; and they are caused to exist in the soul habitually, and

accordingtosuchastatedconstitutionorlawthatlayssuchafoundationforexercisesinacontinuedcourse,asiscalledaprincipleofnature.Notonlyare remainingprinciplesassisted todo theirworkmore freelyandfully,butthoseprinciplesarerestoredthatwereutterlydestroyedbythefall; and themind thence forward habitually exerts those acts that thedominionofsinhadmadeitaswhollydestituteof,asadeadbodyisofvitalacts.

TheSpirit ofGodacts ina verydifferentmanner in theone case, fromwhathedothintheother.Hemayindeedactuponthemindofanaturalman,butheactsinthemindofasaintasanindwellingvitalprinciple.Heactsuponthemindofanunregeneratepersonasanextrinsic,occasionalagent; for in acting upon them, he doth not unite himself to them; fornotwithstandingallhis influencesthattheymaybethesubjectsof, theyarestillsensual,havingnottheSpirit,Jude19.Butheuniteshimselfwiththemindofasaint,takeshimforhistemple,actuatesandinfluenceshimasanewsupernaturalprincipleoflifeandaction.Thereisthisdifference,that the Spirit ofGod, in acting in the soul of a godlyman, exerts andcommunicates himself there in his own proper nature. Holiness is thepropernatureoftheSpiritofGod.TheHolySpiritoperatesinthemindsofthegodly,byunitinghimselftothem,andlivinginthem,andexertinghisownnatureintheexerciseoftheirfaculties.TheSpiritofGodmayactuponacreature,andyetnotinactingcommunicatehimself.TheSpiritofGodmay act upon inanimate creatures; as, the Spiritmoved upon thefaceofthewaters,inthebeginningofthecreation;sotheSpiritofGodmayactuponthemindsofmenmanyways,andcommunicatehimselfnomore than when he acts upon an inanimate creature. For instance, hemay excite thoughts in them, may assist their natural reason andunderstanding, ormay assist other natural principles, and thiswithoutany union with the soul, but may act, as it were, as upon an externalobject.Butasheacts inhisholy influencesandspiritualoperations,heactsinawayofpeculiarcommunicationofhimself;sothatthesubjectisthencedenominatedspiritual.

NotMereImpressionsontheImagination2.Thisspiritualanddivinelightdoesnotconsistinanyimpressionmadeupontheimagination.Itisnoimpressionuponthemind,asthoughone

saw any thing with the bodily eyes: it is no imagination or idea of anoutwardlightorglory,oranybeautyofformorcountenance,oravisiblelustre or brightness of any object. The imagination may be stronglyimpressedwith such things;but this isnot spiritual light. Indeedwhenthemindhasalivelydiscoveryofspiritualthings,andisgreatlyaffectedbythepowerofdivine light, itmay,andprobablyverycommonlydoth,muchaffecttheimagination;sothatimpressionsofanoutwardbeautyorbrightnessmayaccompanythosespiritualdiscoveries.Butspirituallightisnot that impressionuponthe imagination,butanexceedingdifferentthing from it. Natural men may have lively impressions on theirimaginations; and we cannot determine but the devil, who transformshimself into an angel of light, may cause imaginations of an outwardbeauty, or visible glory, and of sounds and speeches, and other suchthings;butthesearethingsofavastlyinferiornaturetospirituallight.

Not"NewRevelations"ApartFromScripture3. This spiritual light is not the suggesting of any new truths orpropositions not contained in theword ofGod. This suggesting of newtruthsordoctrinestothemind,independentofanyantecedentrevelationofthosepropositions,eitherinwordorwriting,isinspiration;suchastheprophetsandapostleshad,andsuchassomeenthusiastspretendto.Butthis spiritual light that Iamspeakingof, is quite adifferent thing frominspiration:itrevealsnonewdoctrine,itsuggestsnonewpropositiontothemind,itteachesnonewthingofGod,orChrist,oranotherworld,nottaughtintheBible,butonlygivesadueapprehensionofthosethingsthataretaughtinthewordofGod.

NotMereReligiousInsightorAffection4.Itisnoteveryaffectingviewthatmenhaveofthethingsofreligionthatis this spiritual and divine light.Men bymere principles of nature arecapable of being affected with things that have a special relation toreligion aswell as other things.A person bymere nature, for instance,may be liable to be affected with the story of Jesus Christ, and thesufferingsheunderwent,aswellasbyanyothertragicalstory:hemaybethemoreaffectedwithitfromtheinterestheconceivesmankindtohaveinit:yea,hemaybeaffectedwithitwithoutbelievingit;aswellasamanmaybeaffectedwithwhathereadsinaromance,orseesactedinastage

play.Hemaybeaffectedwithalivelyandeloquentdescriptionofmanypleasantthingsthatattendthestateof theblessedinheaven,aswellashis imagination be entertained by a romantic description of thepleasantness of fairy land, or the like. And that common belief of thetruthofthethingsofreligion, thatpersonsmayhavefromeducationorotherwise,mayhelpforwardtheiraffection.WereadinScriptureofmanythatweregreatly affectedwith thingsof a religiousnature,whoyet arethererepresentedaswhollygraceless,andmanyofthemveryillmen.Apersonthereforemayhaveaffectingviewsof the thingsof religion,andyetbeverydestituteofspirituallight.Fleshandbloodmaybetheauthorofthis:onemanmaygiveanotheranaffectingviewofdivinethingswithbut commonassistance:butGodalone cangivea spiritualdiscoveryofthem.--ButIproceedtoshow,

Secondly,Positivelywhatthisspiritualanddivinelightis.

DivineLightDefinedAnditmaybethusdescribed:atruesenseofthedivineexcellencyofthethings revealed in the word of God, and a conviction of the truth andrealityofthemthencearising.Thisspirituallightprimarilyconsistsintheformer of these, viz., a real sense and apprehension of the divineexcellencyof thingsrevealed in thewordofGod.Aspiritualandsavingconvictionofthetruthandrealityofthesethings,arisesfromsuchasightoftheirdivineexcellencyandglory;sothatthisconvictionoftheirtruthis an effect and natural consequence of this sight of their divine glory.Thereisthereforeinthisspirituallight,

ASenseoftheDivinityandExcellencyoftheThingsofFaith1.A true sense of thedivine and superlative excellency of the things ofreligion;arealsenseoftheexcellencyofGodandJesusChrist,andofthework of redemption, and the ways and works of God revealed in thegospel. There is a divine and superlative glory in these things; anexcellencythatisofavastlyhigherkind,andmoresublimenaturethaninother things;aglorygreatlydistinguishingthemfromall that isearthlyand temporal. He that is spiritually enlightened truly apprehends andseesit,orhasasenseofit.HedoesnotmerelyrationallybelievethatGodis glorious, but he has a sense of the gloriousness of God in his heart.ThereisnotonlyarationalbeliefthatGodisholy,andthatholinessisa

goodthing,butthereisasenseofthelovelinessofGod'sholiness.ThereisnotonlyaspeculativelyjudgingthatGodisgracious,butasensehowamiableGodisuponthataccount,orasenseofthebeautyofthisdivineattribute.

There is a twofold understanding or knowledge of good that God hasmade the mind of man capable of. The first, that which is merelyspeculativeandnotional;aswhenapersononlyspeculativelyjudgesthatany thing is, which, by the agreement of mankind, is called good orexcellent, viz., that which is most to general advantage, and betweenwhichandarewardthereisasuitableness,andthelike.Andtheotheris,thatwhichconsistsinthesenseoftheheart:aswhenthereisasenseofthe beauty, amiableness, or sweetness of a thing; so that the heart issensibleofpleasureanddelight in thepresenceof the ideaof it. In theformerisexercisedmerelythespeculativefaculty,ortheunderstanding,strictly so called, or as spoken of in distinction from the will ordispositionofthesoul.Inthelatter,thewill,orinclination,orheart,aremainlyconcerned.

Thus there is a difference betweenhaving anopinion, thatGod is holyand gracious, and having a sense of the loveliness and beauty of thatholiness and grace. There is a difference between having a rationaljudgmentthathoneyissweet,andhavingasenseofitssweetness.Amanmayhavetheformer,thatknowsnothowhoneytastes;butamancannothavethelatterunlesshehasanideaofthetasteofhoneyinhismind.Sothere is a difference between believing that a person is beautiful, andhavingasenseofhisbeauty.Theformermaybeobtainedbyhearsay,butthe latter only by seeing the countenance. There is a wide differencebetweenmerespeculativerationaljudginganythingtobeexcellent,andhavingasenseofitssweetnessandbeauty.Theformerrestsonlyinthehead,speculationonlyisconcernedinit;buttheheartisconcernedinthelatter. When the heart is sensible of the beauty and amiableness of athing,itnecessarilyfeelspleasureintheapprehension.Itisimpliedinaperson'sbeingheartilysensibleofthelovelinessofathing,thattheideaofitissweetandpleasanttohissoul;whichisafardifferentthingfromhavingarationalopinionthatitisexcellent.

AConvictionoftheTruthofDivineThings

2.TherearisesfromthissenseofdivineexcellencyofthingscontainedinthewordofGod,aconvictionof thetruthandrealityof them;andthateitherdirectlyorindirectly.

First,Indirectly,andthattwoways.

1. As the prejudices that are in the heart, against the truth of divinethings,areherebyremoved;sothatthemindbecomessusceptiveof thedue force of rational arguments for their truth. The mind of man isnaturallyfullofprejudicesagainstthetruthofdivinethings: it is fullofenmity against the doctrines of the gospel; which is a disadvantage tothose arguments that prove their truth, and causes them to lose theirforceuponthemind.ButwhenapersonhasdiscoveredtohimthedivineexcellencyofChristiandoctrines,thisdestroystheenmity,removesthoseprejudices,andsanctifiesthereason,andcausesittolieopentotheforceofargumentsfortheirtruth.

HencewasthedifferenteffectthatChrist'smiracleshadtoconvincethedisciplesfromwhattheyhadtoconvincetheScribesandPharisees.Notthattheyhadastrongerreason,orhadtheirreasonmoreimproved;buttheir reason was sanctified, and those blinding prejudices, that theScribesandPhariseeswereunder,wereremovedbythesensetheyhadoftheexcellencyofChristandhisdoctrine.

2. It not only removes the hinderances of reason, but positively helpsreason.Itmakeseventhespeculativenotionsthemorelively.Itengagestheattentionofthemind,withthefixednessandintensenesstothatkindofobjects;whichcausesittohaveaclearerviewofthem,andenablesitmoreclearlytoseetheirmutualrelations,andoccasionsittotakemorenoticeofthem.Theideasthemselvesthatotherwisearedimandobscure,areby thismeans impressedwith thegreaterstrength,andhavea lightcast upon them; so that themind can better judge of them.As he thatbeholdstheobjectsonthefaceoftheearth,whenthelightofthesuniscast upon them; so that themind can better judge of them.As he thatbeholdstheobjectsonthefaceoftheearth,whenthelightofthesuniscastuponthem,isundergreateradvantagetodiscernthemintheirtrueformsandmutualrelations,thanhethatseestheminadimstarlightortwilight.

Themindhavingasensiblenessoftheexcellencyofdivineobjects,dwellsuponthemwithdelight;andthepowersof thesoularemoreawakenedandenlivened to employ themselves in the contemplationof them, andexert themselvesmore fullyandmuchmoreto thepurpose.Thebeautyandsweetnessoftheobjectsdrawsonthefaculties,anddrawsforththeirexercises: so that reason itself is under far greater advantages for itsproperand freeexercises,and toattain itsproperend, freeofdarknessanddelusion.--But,

Secondly,AtruesenseofthedivineexcellencyofthethingsofGod'sworddothmoredirectlyand immediately convinceof the truthof them; andthat because the excellency of these things is so superlative. There is abeautyinthemthatissodivineandgodlike,thatisgreatlyandevidentlydistinguishing of them from thingsmerely human, or thatmen are theinventors and authors of; a glory that is so high and great, that whenclearlyseen,commandsassenttotheirdivinityandreality.Whenthereisan actual and lively discovery of this beauty and excellency, it will notallowofanysuchthoughtasthatitisahumanwork,orthefruitofmen'sinvention.Thisevidencethattheythatarespirituallyenlightenedhaveofthe truth of the things of religion, is a kind of intuitive and immediateevidence.TheybelievethedoctrinesofGod'swordtobedivine,becausethey seedivinity in them; i.e., they see a divine, and transcendent, andmost evidently distinguishing glory in them; such a glory as, if clearlyseen,doesnotleaveroomtodoubtoftheirbeingofGod,andnotofmen.

Suchaconvictionofthetruthofreligionasthis,arising,theseways,fromasenseofthedivineexcellencyofthem,isthattruespiritualconvictionthatthereis insavingfaith.Andthisoriginalof it, is thatbywhichit ismost essentially distinguished from that common assent, whichunregeneratemenarecapableof.

HowDivineLightIsGivenByGod

II. I proceed now to the second thing proposed,viz., to showhow thislight is immediately given byGod, andnot obtained by naturalmeans.Andhere,

NaturalFacultiesAreInvolved

1. It isnot intended that thenatural facultiesarenotmadeuseof in it.Thenaturalfacultiesarethesubjectofthislight:andtheyarethesubjectinsuchamanner, that theyarenotmerelypassive,butactive in it; theactsandexercisesofman'sunderstandingareconcemedandmadeuseofinit.God,inlettinginthislightintothesoul,dealswithmanaccordingtohis nature, or as a rational creature; and makes use of his humanfaculties.ButyetthislightisnotthelessimmediatelyfromGodforthat;though the facultiesaremadeuseof, it is as the subject andnot as thecause;andthatactingofthefacultiesinit,isnotthecause,butiseitherimplied in the thing itself (in the light that is imparted) or is theconsequence of it. As the use that we make of our eyes in beholdingvarious objects, when the sun arises, is not the cause of the light thatdiscoversthoseobjectstous.

OutwardMeansAlsoInvolved2.Itisnotintendedthatoutwardmeanshavenoconcerninthisaffair.AsI have observed already, it is not in this affair, as it is in inspiration,wherenewtruthsaresuggested:forhereisbythislightonlygivenadueapprehension of the same truths that are revealed in theword ofGod;andthereforeitisnotgivenwithouttheword.Thegospelismadeuseofinthisaffair:thislightisthe"lightofthegloriousgospelofChrist",2Cor.4:4.Thegospelisasaglassbywhichthis lightisconveyedtous,1Cor.13:12."Nowweseethroughaglass."--But,

OnlyGod'sSpiritGovesDivineLight3.When it is said that this light is given immediately byGod, and notobtained by naturalmeans, hereby is intended, that it is given byGodwithoutmakinguseofanymeansthatoperatebytheirownpower,oranaturalforceGodmakesuseofmeans;butitisnotasmediatecausestoproducethiseffect.Therearenottrulyanysecondcausesof it;but it isproducedbyGodimmediately.ThewordofGodisnopropercauseofthiseffect: itdoesnotoperatebyanynatural forceinit.ThewordofGodisonlymadeuseoftoconveytothemindthesubjectmatterofthissavinginstruction: and this indeed it doth convey to us by natural force orinfluence. It conveys to our minds these and those doctrines; it is thecause of the notion of them in our heads, but not of the sense of thedivine excellency of them in our hearts. Indeed a person cannot have

spiritual lightwithout theword.But thatdoesnotargue, that thewordproperly causes that light. The mind cannot see the excellency of anydoctrine,unless thatdoctrinebe first in themind;but theseeingof theexcellency of the doctrinemay be immediately from the Spirit of God;thoughtheconveyingofthedoctrineorpropositionitselfmaybebytheword. So that the notions that are the subjectmatter of this light, areconveyedtothemindbythewordofGod;butthatduesenseoftheheart,whereinthislightformallyconsists,isimmediatelybytheSpiritofGod.Asforinstance,thatnotionthatthereisaChrist,andthatChristisholyandgracious,isconveyedtothemindbythewordofGod:butthesenseof the excellency of Christ by reason of that holiness and grace, isneverthelessimmediatelytheworkoftheHolySpirit.--Icomenow,

TheProofandBenefitsofDivineLight

III.Toshowthetruthofthedoctrine;thatis,toshowthatthereissuchathingasthatspirituallightthathasbeendescribed,thusimmediatelyletintothemindbyGod.AndhereIwouldshowbriefly,thatthisdoctrineisbothscripturalandrational.

TheScripturalProofofthisDoctrine

SaintsPossessThisKnowledgeandSightofGodFirst, It is scriptural.My text isnotonly full to thepurpose,but it is adoctrinethattheScriptureaboundsin.Wearethereabundantlytaught,that the saints differ from the ungodly in this, that they have theknowledge of God, and a sight of God, and of Jesus Christ. I shallmentionbutfewtextsofmany.1John3:6,"Whosoeversinneth,hasnotseenhim,norknownhim."3John11,"Hethatdothgood,isofGod:buthethatdothevil,hathnotseenGod."John14:19,"Theworldseethmenomore;butyeseeme."John17:3,"Andthisiseternallife,thattheymightknow thee, the only trueGod, and Jesus Christwhom thou hast sent."Thisknowledge,orsightofGodandChrist,cannotbeamerespeculativeknowledge;becauseitisspokenofasaseeingandknowing,whereintheydiffer from the ungodly. And by these Scriptures itmust not only be adifferent knowledge in degree and circumstances, and different in itseffects;butitmustbeentirelydifferentinnatureandkind.

ThisKnowledgeandSightofGodGivenImmediatelybyGodAndthislightandknowledgeisalwaysspokenofasimmediatelygivenofGod,Matt.11:25-27:"AtthattimeJesusansweredandsaid,IthanktheeOFather,Lordofheavenandearth,because thouhasthid these thingsfromthewiseandprudent,andhastrevealedthemuntobabes.Evenso,Father, for so it seemedgood in thysight.All thingsaredelivered untomeofmyFather:andnomanknoweth theSonbut theFather:neitherknoweth anyman the Father, save the Son, andhe towhomsoevertheSonwill reveal him."Here this effect is ascribed alone to the arbitraryoperation, andgift ofGod, bestowing this knowledgeonwhomhewill,anddistinguishingthosewithit,thathavetheleastnaturaladvantageormeans for knowledge, even babes, when it is denied to the wise andprudent.AndtheimpartingoftheknowledgeofGodishereappropriatedto the Son of God, as his sole prerogative. And again, 2 Cor. 4:6, "ForGod,whocommandedthelighttoshineoutofdarkness,hathshinedinourhearts,togivethelightoftheknowledgeofthegloryofGod, inthefaceofJesusChrist."Thisplainlyshows, that there is sucha thingasadiscoveryofthedivinesuperlativegloryandexcellencyofGodandChrist,and thatpeculiar to the saints: andalso, that it is as immediately fromGod,aslightfromthesun:andthatitistheimmediateeffectofhispowerandwill; for it is compared to God's creating the light by his powerfulwordinthebeginningofthecreation;andissaidtobebytheSpiritoftheLord, in the 18th verse of the preceding chapter. God is spoken of asgiving the knowledge of Christ in conversion, as of what before washiddenandunseen in that.Gal. 1:15,16, "Butwhen itpleasedGod,whoseparatedme frommymother's womb, and calledme by his grace, toreveal his Son in me." The Scripture also speaks plainly of such aknowledgeofthewordofGod,ashasbeendescribed,asthe immediategift of God, Psalm 119:18: "Open thou mine eyes, that I may beholdwondrousthingsoutofthylaw."WhatcouldthePsalmistmeanwhenhebeggedofGod toopenhiseyes?Washeeverblind?Mighthenothaveresorttothelawandseeeverywordandsentenceinitwhenhepleased?andwhatcouldhemeanbythosewondrousthings?Wasitthewonderfulstoriesofthecreation,anddeluge,andIsrael'spassingthroughtheRedSea, and the like?Were not his eyes open to read these strange thingswhen he would? Doubtless by wondrous things in God's law, he hadrespect to those distinguishing and wonderful excellencies, and

marvellousmanifestationsofthedivineperfections,andglory,thattherewas in the commands and doctrines of theword, and thoseworks andcounsels of God that were there revealed. So the Scripture speaks of aknowledge of God's dispensation, and covenant of mercy, and way ofgracetowardshispeople,aspeculiartothesaints,andgivenonlybyGod,Psalm25:14:"ThesecretoftheLordiswiththemthatfearhim;andhewillshowthemhiscovenant."

WhatArisesFromThisDivineLightAnd that a true and saving belief of the truth of religion is that whicharisesfromsuchadiscovery,isalsowhattheScriptureteaches.AsJohn6:40,"Andthisisthewillofhimthatsentme,thateveryonewhichseeththe Son, and believeth on him, may have everlasting life;" where it isplainthatatruefaithiswhatarisesfromaspiritualsightofChrist.andJohn 17:6,7,8, "I have manifested thy name unto the men which thougavest me out of the world. Now they have known that all thingswhatsoeverthouhastgivenme,areof thee.ForIhavegivenuntothemthewordswhichthougavestme;andtheyhavereceivedthem,andhaveknownsurelythatIcameoutfromthee,andtheyhavebelievedthatthoudidstsendme;"whereChrist'smanifestingGod'snameto thedisciples,orgiving themtheknowledgeofGod,was thatwhereby theyknew thatChrist'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,"Jesuscriedandsaid,Hethatbelievethonme,believethnotonme,butonhimthatsentme.Andhethatseethme,seethhimthatsentme.Iamcomealightintotheworld,thatwhosoeverbelievethonme,shouldnotabideindarkness."TheirbelievinginChrist,andspirituallyseeinghim,arespokenofasrunningparallel.

ThoseWithoutSuchLightCondemnedChrist condemns the Jews that they did not know that he was theMessiah, and thathisdoctrinewas true, froman inwarddistinguishingtaste and relish of what was divine, in Luke 12:56,57.He having thereblamedtheJews,thatthoughtheycoulddiscernthefaceoftheskyandoftheearth,andsignsoftheweather,thatyettheycouldnotdiscernthosetimes;orasitisexpressedinMatthew,thesignsofthosetimes;headds,yea, andwhy even of your own selves, judge ye notwhat is right? i.e.,

without extrinsic signs.Why have ye not that sense of true excellency,wherebyyemaydistinguishthatwhichisholyanddivine?Whyhaveyenot that savor of the things of God, by which you may see thedistinguishingglory,andevidentdivinityofmeandmydoctrine?

ThosePossessingDivineLightAssuredTheApostlePetermentionsitaswhatgavethem(theapostles)goodandwellgroundedassuranceofthetruthofthegospel,thattheyhadseenthedivine glory ofChrist. 2Pet. 1:16, "Forwehavenot followed cunninglydevisedfableswhenwemadeknownuntoyouthepowerandcomingofourLordJesusChrist,butwereeyewitnessesofhismajesty."Theapostlehas respect to that visible glory of Christ which they saw in histransfiguration: that glory was so divine, having such an ineffableappearanceandsemblanceofdivineholiness,majestyandgrace, that itevidently denoted him to be a divine person. But if a sight of Christ'soutward glorymight give a rational assurance of his divinity,whymaynotanapprehensionofhis spiritual glorydo so too?DoubtlessChrist'sspiritual glory is in itself as distinguishing, and as plainly showing hisdivinity, as his outward glory, and a great deal more: for his spiritualglory is thatwhereinhisdivinity consists; and the outward glory of histransfiguration showed him to be divine, only as it was a remarkableimage or representation of that spiritual glory.Doubtless, therefore, hethathashadaclearsightofthespiritualgloryofChrist,maysay,Ihavenotfollowedcunninglydevisedfables,buthavebeenaneyewitnessofhismajesty,uponasgoodgroundsastheapostle,whenhehadrespecttotheoutwardgloryofChrist thathehadseen. --But thisbringsme towhatwasproposednext,viz.,toshowthat,

TheRationalProofofThisDoctrine

Secondly,Thisdoctrineisrational.

ThatDivineThingsShouldBeMoreExcellent1.Itisrationaltosuppose,thatthereisreallysuchanexcellencyindivinethings,thatissotranscendentandexceedinglydifferentfromwhatisinotherthings,that,ifitwereseen,wouldmostevidentlydistinguishthem.Wecannotrationallydoubtbutthatthingsthataredivine,thatappertainto theSupremeBeing, are vastlydifferent from things that are human;

thatthereisthatgodlike,highandgloriousexcellencyinthem,thatdoesmost remarkably difference them from the things that are of men;insomuchthatifthedifferencewerebutseen,itwouldhaveaconvincing,satisfying influence upon any one, that they are what they are, viz.,divine.What reason can be offered against it? Unless we would argue,thatGodisnotremarkablydistinguishedingloryfrommen.

If Christ should now appear to any one as he did on themount at histransfiguration;or ifheshouldappear to theworld in theglory thathenowappearsin,ashewilldoatthedayofjudgment;withoutdoubt,thegloryandmajestythathewouldappearin,wouldbesuchaswouldsatisfyeveryonethathewasadivineperson,andthatreligionwastrue:anditwouldbeamostreasonable,andwellgroundedconvictiontoo.Andwhymay therenotbe that stampofdivinity, ordivinegloryon thewordofGod, on the scheme and doctrine of the gospel, that may be in likemanner distinguishing and as rationally convincing, provided it be butseen?Itisrationaltosuppose,thatwhenGodspeakstotheworld,thereshould be something in hisword or speech vastly different fromman'sword. Supposing that God never had spoken to the world, but we hadnoticed that hewas about to do it; that hewas about to reveal himselffromheaven,andspeaktousimmediatelyhimself,indivinespeechesordiscourses, as itwere fromhis ownmouth, or that he should give us abook of his own inditing; after whatmanner should we expect that hewouldspeak?Woulditnotberationaltosuppose,thathisspeechwouldbe exceeding different fromman's speech, that he should speak like aGod;thatis,thatthereshouldbesuchanexcellencyandsublimityinhisspeech or word, such a stamp of wisdom, holiness, majesty and otherdivineperfections,thatthewordofman,yeaofthewisestofmen,shouldappearmeanandbaseincomparisonofit?Doubtlessitwouldbethoughtrationaltoexpectthis,andunreasonabletothinkotherwise.Whenawiseman speaks in the exercise of his wisdom, there is something in everythinghesays,thatisverydistinguishablefromthetalkofalittlechild.So,withoutdoubt,andmuchmore,isthespeechofGod(iftherebeanysuchthingasthespeechofGod)tobedistinguishedfromthatofthewisestofmen; agreeably to Jer. 23:28,29. God having there been reproving thefalseprophetsthatprophesiedinhisname,andpretendedthatwhattheyspake 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 hathmyword, lethimspeakmyword faithfully:what is thechaff to thewheat?saith theLord. Isnotmyword likeasa fire? saith theLord;and likeahammerthatbreakeththerockinpieces?"

That We Should Expect Such Excellent Divine Things to beSeen2. If there be such a distinguishing excellency in divine things; it isrational to suppose that there may be such a thing as seeing it. Whatshouldhinderbutthatitmaybeseen?Itisnoargument,thatthereisnosuchthingassuchadistinguishingexcellency,orthat,iftherebe,thatitcannotbeseen, thatsomedonotsee it, though theymaybediscerningmen in temporalmatters. It is not rational to suppose, if there be anysuchexcellencyindivinethings,thatwickedmenshouldseeit.Itisnotrationaltosuppose,thatthosewhosemindsarefullofspiritualpollution,and under the power of filthy lusts, should have any relish or sense ofdivinebeautyorexcellency;or that theirmindsshouldbesusceptiveofthatlightthatisinitsownnaturesopureandheavenly.Itneednotseemat all strange, that sin should so blind the mind, seeing that men'sparticularnatural tempers anddispositionswill somuchblind them insecular matters; as whenmen's natural temper ismelancholy, jealous,fearful,proud,orthelike.

ThatThisKnowledgeShouldBeGivenByGodAlone3. It is rational to suppose, that this knowledge should be givenimmediatelybyGod,andnotbeobtainedbynaturalmeans.Uponwhataccountshoulditseemunreasonable,thatthereshouldbeanyimmediatecommunication between God and the creature? It is strange that menshouldmakeanymatterofdifficultyofit.Whyshouldnothethatmadeallthings,stillhavesomethingimmediatelytodowiththethingsthathehasmade?Whereliesthegreatdifficulty, ifweownthebeingofaGod,andthathecreatedallthingsoutofnothing,ofallowingsomeimmediateinfluenceofGodonthecreationstill?Andifitbereasonabletosupposeitwithrespecttoanypartofthecreation,itisespeciallysowithrespecttoreasonable,intelligentcreatures;whoarenexttoGodinthegradationofthedifferent orders of beings, andwhosebusiness ismost immediatelywithGod;whoweremadeonpurposeforthoseexercisesthatdorespect

God andwherein they have nextly to dowithGod: for reason teaches,thatmanwasmadetoserveandglorifyhisCreator.Andifitberationalto suppose thatGod immediately communicates himself toman in anyaffair, it is in this. It is rational to suppose thatGodwouldreserve thatknowledgeandwisdom,that isofsuchadivineandexcellentnature, tobebestowedimmediatelybyhimself,andthatitshouldnotbeleftinthepowerof secondcauses.Spiritualwisdomandgrace is thathighestandmost excellent gift that ever God bestows on any creature: in this thehighestexcellencyandperfectionofarationalcreatureconsists.Itisalsoimmenselythemostimportantofalldivinegifts:itisthatwhereinman'shappinessconsists, andonwhichhis everlastingwelfaredepends.HowrationalisittosupposethatGod,howeverhehasleftmeanergoodsandlowergiftstosecondcauses,andinsomesortintheirpower,yetshouldreserve this most excellent, divine, and important of all divinecommunications, in his own hands, to be bestowed immediately byhimself,asathingtoogreatforsecondcausestobeconcernedin!

That This Knowledge is Directly Given By God and Not ByNaturalReasonIt is rational to suppose, that thisblessing shouldbe immediately fromGod;forthereisnogiftorbenefitthatisinitselfsonearlyrelatedtothedivine nature, there is nothing the creature receives that is somuch ofGod, of his nature, somuch a participation of the deity: it is a kind ofemanationofGod'sbeauty,andisrelatedtoGodasthelightistothesun.Itisthereforecongruousandfit,thatwhenitisgivenofGod,itshouldbenextlyfromhimself,andbyhimself,accordingtohisownsovereignwill.

Itisrationaltosuppose,thatitshouldbebeyondaman'spowertoobtainthisknowledgeandlightbythemerestrengthofnaturalreason;foritisnot a thing that belongs to reason, to see the beauty and loveliness ofspiritualthings;itisnotaspeculativething,butdependsonthesenseoftheheart.Reasonindeedisnecessaryinordertoit,asitisbyreasononlythatwearebecomethesubjectsofthemeansof it;whichmeansIhavealreadyshowntobenecessaryinordertoit,thoughtheyhavenopropercausalintheaffair.Itisbyreasonthatwebecomepossessedofanotionof those doctrines that are the subject matter of this divine light; andreasonmaymanywaysbeindirectlyandremotelyanadvantagetoit.And

reasonhasalsotodointheactsthatareimmediatelyconsequentonthisdiscovery:aseeingthetruthofreligionfromhence,isbyreason;thoughitbebutbyonestep,andtheinferencebeimmediate.Soreasonhastodointhatacceptingof,andtrustinginChrist,thatisconsequentonit.Butifwe take reason strictly -- not for the faculty of mental perception ingeneral,butforratiocination,orapowerofinferringbyarguments--theperceivingofspiritualbeautyandexcellencynomorebelongstoreason,thanitbelongstothesenseoffeelingtoperceivecolours,ortothepowerofseeingtoperceivethesweetnessoffood.Itisoutofreason'sprovincetoperceivethebeautyorlovelinessofanything:suchaperceptiondoesnot belong to that faculty. Reason's work is to perceive truth and notexcellency. It is not ratiocination that givesmen the perception of thebeautyandamiablenessofacountenance, though itmaybemanywaysindirectly an advantage to it; yet it isnomore reason that immediatelyperceives it, than it is reason that perceives the sweetness of honey: itdepends on the sense of the heart. -- Reason may determine that acountenanceisbeautifultoothers,itmaydeterminethathoneyissweettoothers;butitwillnevergivemeaperceptionofitssweetness.

ConcludingImprovement

Iwillconcludewithaverybriefimprovementofwhathasbeensaid.

ThisDoctrineLeadsUstoReflectonGod'sGoodnessFirst,Thisdoctrinemay leadus to reflecton thegoodnessofGod,thathassoorderedit,thatasavingevidenceofthetruthofthegospelissuch,asisattainablebypersonsofmeancapacitiesandadvantages,aswellasthose that are of the greatest parts and learning. If the evidence of thegospel depended only on history, and such reasonings as learnedmenonlyarecapableof,itwouldbeabovethereachoffarthegreatestpartofmankind. But persons with but an ordinary degree of knowledge, arecapable,withouta longandsubtile trainof reasoning, to see thedivineexcellencyof the thingsof religion: they are capable of being taught bytheSpiritofGod,aswellas learnedmen.Theevidence that is thiswayobtained, is vastly better and more satisfying, than all that can beobtained by the arguings of those that are most learned, and greatestmastersofreason.Andbabesareascapableofknowingthesethings,asthewise andprudent; and they are often hid from these things, as the

wise and prudent; and they are often hid from these when they arerevealedtothose.1Cor.1:26,27,"Foryeseeyourcalling,brethren,howthat not many wise men, after the flesh, not many mighty, not manynoblearecalled.ButGodhathchosenthefoolishthingsoftheworld--."

ThisDoctrineCallsUstoExamineOurselvesSecondly, This doctrine may well put us upon examining ourselves,whetherwehaveeverhad thisdivine light, thathasbeendescribed, letintooursouls.Iftherebesuchathingindeed,anditbenotonlyanotionorwhimsyofpersonsofweakanddistemperedbrains,thendoubtlessitisathingofgreatimportance,whetherwehavethusbeentaughtbytheSpiritofGod;whetherthelightofthegloriousgospelofChrist,whoistheimageofGod,hathshineduntous,givingusthelightoftheknowledgeofthe glory ofGod in the face of JesusChrist;whetherwe have seen theSon, and believed on him, or have that faith of gospel-doctrineswhicharisesfromaspiritualsightofChrist.

AllShouldSeekThisDivineandSupernaturalLightThirdly,Allmayhencebeexhortedearnestlytoseekthisspiritual light.Toinfluenceandmovetoit,thefollowingthingsmaybeconsidered.

1. This is the most excellent and divine wisdom that any creature iscapableof. It ismoreexcellent thananyhuman learning; it is farmoreexcellent than all the knowledge of the greatest philosophers orstatesmen.Yea,theleastglimpseofthegloryofGodinthefaceofChristdothmore exalt and ennoble the soul, than all the knowledge of thosethat have the greatest speculative understanding in divinity withoutgrace.Thisknowledgehasthemostnobleobjectthatisorcanbe,viz.,thedivine glory or excellency of God and Christ. The knowledge of theseobjects is that wherein consists the most excellent knowledge of theangels,yea,ofGodhimself.

2.Thisknowledgeisthatwhichisaboveallotherssweetandjoyful.Menhaveagreatdealofpleasure inhumanknowledge, instudiesofnaturalthings;butthis isnothingtothat joywhicharisesfromthisdivine lightshining into the soul. This light gives a view of those things that areimmensely themost exquisitelybeautiful, andcapable of delighting theeyeoftheunderstanding.Thisspirituallightisthedawningofthelightof

gloryintheheart.Thereisnothingsopowerfulasthistosupportpersonsinaffliction,andtogivethemindpeaceandbrightnessinthisstormyanddarkworld.

3.Thislightissuchaseffectuallyinfluencestheinclination,andchangesthenatureofthesoul.Itassimilatesthenaturetothedivinenature,andchanges the soul intoan imageof the sameglory that is beheld. 2Cor.3:18,"Butweallwithopenface,beholdingas inaglassthegloryof theLord,arechangedintothesameimage,fromglorytoglory,evenasbytheSpiritof theLord."Thisknowledgewillweanfromtheworld,andraisethe inclination to heavenly things. It will turn the heart to God as thefountainofgood,andtochoosehimfortheonlyportion.Thislight,andthisonly,willbringthesoultoasavingclosewithChrist.Itconformstheheart to the gospel, mortifies its enmity and opposition against theschemeofsalvationthereinrevealed: itcauses theheart toembrace thejoyfultidings,andentirelytoadhereto,andacquiesceintherevelationofChristasourSaviour:itcausesthewholesoultoaccordandsymphonizewithit,admittingitwithentirecreditandrespectcleavingtoitwithfullinclination and affection; and it effectually disposes the soul to give upitselfentirelytoChrist.

4.Thislight,andthisonly,hasitsfruitinauniversalholinessoflife.Nomerelynotionalorspeculativeunderstandingofthedoctrinesofreligionwilleverbringtothis.Butthislight,asitreachesthebottomoftheheart,and changes the nature, so it will effectually dispose to a universalobedience.ItshowsGod'sworthinesstobeobeyedandserved.Itdrawsforththeheart inasincere love toGod,which is theonlyprincipleofatrue,gracious,anduniversalobedience;anditconvincesoftherealityofthosegloriousrewardsthatGodhaspromisedtothemthatobeyhim.

ChristianKnowledge

byJonathanEdwards

Hebrewsv.12.

Forwhen for the time ye ought to be teachers, ye have need that oneteachyouagainwhichbethefirstprinciplesoftheoraclesofGod;andarebecamesuchasnaveneedofmilk,andnotofstrongmeat.

These words are a complaint, which the apostle makes against thechristianHebrews,fortheirwantofsuchproficiencyintheknowledgeofthe doctrine andmysteries of religion, asmight have been expected ofthem. The apostle complains, that they had notmade that progress intheir acquaintancewith the things taught in the oracles of God, whichtheyoughttohavemade.Andhemeanstoreprovethem,notmerelyfortheirdeficiencyinspiritualandexperimentalknowledgeofdivinethings,butfortheirdeficiencyinadoctrinalacquaintancewiththeprinciplesofreligion,andthetruthsofchristiandivinity;asisevidentbythemannerin which the apostle introduces this reproof. The occasion of hisintroducing it is this: In thenext versebutonepreceding, hementionsChrist as being "Called of God an high priest after the order ofMelchizedek." [Heb. v. 10.] In the Old Testament, the oracles of God,MelchizedekwasheldforthasaneminenttypeofChrist;andtheaccountwethere have of him containsmany gospelmysteries. Thesemysteriesthe apostle was willing to point out to the christian Hebrews; but heapprehended,thatthroughtheirweaknessinknowledge,theywouldnotunderstandhim;andthereforebreaksoffforthepresentfromsayinganythingaboutMelchizedek,thus,(ver.11.)"Ofwhomwehavemanythingstosay,andhardtobeuttered;seeingyearealldullofhearing;"i.e.thereare many things concerning Melchizedek which contain wonderfulgospel-mysteries,andwhichIwouldtakenoticeoftoyou,wereitnotthatI am afraid, that through your dulness, and backwardness inunderstandingthesethings,youwouldonlybepuzzledandconfounded

bymydiscourse,andsoreceivenobenefit;andthatitwouldbetoohardforyou,asmeatthatistoostrong.

Thencomeinthewordsofthetext:"Forwhenforthetimeyeoughttobeteachers, ye have need that one teach you again which be the firstprinciples of the oracles of God; and are become such as have need ofmilk,andnotofstrongmeat."[Heb.v.12.]Asmuchastosay,Indeeditmighthavebeenexpectedofyou,thatyoushouldhaveknownenoughoftheHolyScriptures,tobeabletounderstandanddigestsuchmysteries:but it isnotsowithyou.Theapostlespeaksof theirproficiency insuchknowledge as is conveyed by human teaching: as appears by thatexpression,"Whenforthetimeyeoughttobeteachers;"whichincludesnotonlyapracticalandexperimental,butalsoadoctrinal,knowledgeofthetruthsandmysteriesofreligion.

Again, the apostle speaks of such knowledge, whereby Christians areenabled tounderstand those things indivinitywhicharemoreabstruseanddifficulttobeunderstood,andwhichrequiregreatskill inthingsofthisnature.Thisismorefullyexpressedinthetwonextverses:"Foreveryonethatusethmilk,isunskilfulinthewordofrighteousness;forheisababe.Butstrongmeatbelongethtothemthatareoffullage,eventhosewho,byreasonofuse,have theirsensesexercised todiscernboth goodandevil."[Heb.v.13-14.]Itissuchknowledge,thatproficiencyinitshallcarry persons beyond the first principles of religion. As here; "Ye haveneedthatoneteachyouagainwhichbethefirstprinciplesoftheoraclesofGod." [Heb. v. 13-14.] Therefore the apostle, in the beginning of thenextchapter,advisesthem"toleavethefirstprinciplesofthedoctrineofChrist,andtogoonuntoperfection."[Heb.6:1]

Wemayobservethatthefaultofthisdefectappears,inthattheyhadnotmade proficiency according to their time.—For the time, they ought tohavebeenteachers.AstheywereChristians, theirbusinesswasto learnandgainchristianknowledge.TheywerescholarsintheschoolofChrist;and if they had improved their time in learning, as they ought to havedone,theymight,bythetimewhentheapostlewrote,havebeenfittobeteachersinthisschool.Towhateverbusinessanyoneisdevoted,itmaybeexpectedthathisperfectioninitshallbeanswerabletothetimehehashadto learn andperfect himself.—Christians shouldnot always remain

babes,but shouldgrow in christianknowledge; and leaving the foodofbabes,theyshouldlearntodigeststrongmeat.

DOCTRINE.EveryChristianshouldmakeabusinessofendeavouringtogrowinknowledge indivinity.—This is indeedesteemedthebusinessofdivines andministers: it is commonly thought to be theirwork, by thestudyof theScriptures,andother instructivebooks, togainknowledge;andmostseemtothinkthatitmaybelefttothem,aswhatbelongethnottoothers.Butiftheapostlehadentertainedthisnotion,hewouldneverhave blamed the christianHebrews for not having acquired knowledgeenough to be teachers. Or if he had thought, that this concernedChristiansingeneralonlyasathingbytheby,andthattheirtimeshouldnot inaconsiderablemeasurebe takenupwith thisbusiness;heneverwould have somuch blamed them, that their proficiency in knowledgehadnotbeenanswerabletothetimewhichtheyhadhadtolearn.

Inhandlingthissubject,Ishallshow—whatisintendedbydivinity—whatkindofknowledge indivinity is intended—whyknowledge indivinity isnecessary.

AndwhyallChristiansshouldmakeabusinessofendeavouringtogrowinthisknowledge.

SECT.I.

Whatisintendedbydivinity,astheobjectofchristianknowledge.

Various definitions have been given of this subject by those who havetreated on it. I shall not now stand to inquire which, according to therulesofart,isthemostaccuratedefinition;butshallsodefineordescribeit,asIthinkhasthegreatesttendencytoconveyapropernotionofit.—Itisthatscienceordoctrinewhichcomprehendsallthosetruthsandruleswhichconcernthegreatbusinessofreligion.

There are various kinds of arts and sciences taught and learned in theschools,whichareconversantaboutvariousobjects;abouttheworksofnatureingeneral,asphilosophy;orthevisibleheavens,asastronomy;or

thesea,asnavigation;ortheearth,asgeography;orthebodyofman,asphysicandanatomy;orthesoulofman,withregardtoitsnaturalpowersandqualities,as logicandpneumatology; or abouthumangovernment,aspoliticsandjurisprudence.Butonescience,orkindofknowledgeanddoctrine, isaboveall therest;as it treatsconcerningGodand thegreatbusinessofreligion.Divinityisnotlearned,asothersciences,merelybytheimprovementofman'snaturalreason,butistaughtbyGodhimselfinabookfullofinstruction,whichhehathgivenusforthatend.Thisistherule which God hath given to the world to be their guide in searchingafterthiskindofknowledge,andisasummaryofallthingsofthisnatureneedful for us to know. Upon this account divinity is rather called adoctrine,thananartorscience.

Indeed there is what is called natural religion. There are many truthsconcerningGod,andourduty tohim,whichare evidentby the lightofnature. But christian divinity, properly so called, is not evident by thelightofnature;itdependsonrevelation.Suchareourcircumstancesnowin our fallen state, that nothing which it is needful for us to knowconcerning God, is manifest by the light of nature, in the manner inwhichitisnecessaryforustoknowit.Fortheknowledgeofnotruthindivinity is of significance to us, any otherwise than as it some way orotherbelongstothegospel-scheme,orasitrelatestoaMediator.Butthelightofnatureteachesusnotruthinthismatter.Thereforeitcannotbesaid,thatwecometotheknowledgeofanypartofchristiantruthbythelightofnature.ItisonlythewordofGod,containedintheOldandNewTestament,whichteachesuschristiandivinity.

ThiscomprehendsallthatistaughtintheScriptures,andsoallthatweneed know, or is to be known, concerning God and Jesus Christ,concerning our duty to God, and our happiness in God. Divinity iscommonlydefined,thedoctrineoflivingtoGod;andbysomewhoseemto be more accurate, the doctrine of living to God by Christ. ItcomprehendsallchristiandoctrinesastheyareinJesus,andallchristianrulesdirectingusinlivingtoGodbyChrist.Thereisnoonedoctrine,nopromise,norule,butwhatsomewayorotherrelatestothechristiananddivine life,orour living toGodbyChrist.Theyall relate to this, in tworespects,viz.astheytendtopromoteourlivingtoGodhereinthisworld,

inalifeoffaithandholiness,andalsoastheytendtobringustoalifeofperfectholinessandhappiness,inthefullenjoymentofGodhereafter.

SECT.II.

Whatkindofknowledgeindivinity,isintendedinthedoctrine.

There are two kinds of knowledge of divine truth, viz. speculative andpractical, or in other terms, natural and spiritual. The former remainsonlyinthehead.Nootherfacultybuttheunderstandingisconcernedinit. It consists inhavinganaturalor rationalknowledgeof the thingsofreligion,orsuchaknowledgeasistobeobtainedbythenaturalexerciseofourownfaculties,withoutanyspecialilluminationoftheSpiritofGod.The latter rests not entirely in the head, or in the speculative ideas ofthings;buttheheartisconcernedinit:itprincipallyconsistsinthesenseoftheheart.Themereintellect,withoutthewillortheinclination,isnottheseatofit.Anditmaynotonlybecalledseeing,butfeelingortasting.ThusthereisadifferencebetweenhavingarightspeculativenotionofthedoctrinescontainedinthewordofGod,andhavingaduesenseofthemintheheart.Intheformerconsiststhespeculativeornaturalknowledge,inthelatterconsiststhespiritualorpracticalknowledgeofthem.

Neitheroftheseisintendedinthedoctrineexclusivelyoftheother:butitis intended that we should seek the former in order to the latter. Thelatter,or thespiritual andpractical, isof thegreatest importance; foraspeculativewithoutaspiritualknowledge,istonopurpose,buttomakeour condemnation the greater. Yet a speculative knowledge is also ofinfinite importance in this respect, that without it we can have nospiritualorpracticalknowledge.

I have already shown, that the apostle speaks not only of a spiritualknowledge,butofsuchascanbeacquired,andcommunicatedfromonetoanother.Yet it isnot tobe thought, thathemeans thisexclusivelyoftheother.ButhewouldhavethechristianHebrewsseektheone,inordertotheother.Thereforetheformerisfirstandmostdirectlyintended;itisintendedthatChristiansshould,byreadingandotherpropermeans,seeka good rational knowledge of the things of divinity: while the latter is

more indirectly intended, since it is to be sought by the other. But Iproceedto

SECT.III.

Theusefulnessandnecessityoftheknowledgeofdivinetruths.

Thereisnootherwaybywhichanymeansofgracewhatsoevercanbeofanybenefit,butbyknowledge.All teaching is invain,without learning.Thereforethepreachingofthegospelwouldbewhollytonopurpose,ifitconveyed no knowledge to the mind. There is an order of men whichChristhas appointedonpurpose tobe teachers inhis church.But theyteachinvain,ifnoknowledgeinthesethingsisgainedbytheirteaching.It is impossible that their teaching and preaching should be amean ofgrace,orofanygoodintheheartsoftheirhearers,anyotherwisethanbyknowledge imparted to the understanding.Otherwise it would be of asmuch benefit to the auditory, if the minister should preach in someunknowntongue.Allthedifferenceis,thatpreachinginaknowntongueconveys something to the understanding, which preaching in anunknown tongue doth not. On this account, such preaching must beunprofitable.Insuchthingsmenreceivenothing,whentheyunderstandnothing;andarenotatalledified,unlesssomeknowledgebeconveyed;agreeabletotheapostle'sarguing,1Cor.xiv.2-6.

No speech can be a mean of grace, but by conveying knowledge.Otherwisethespeechisasmuchlostasiftherehadbeennomanthere,and if he that spoke, had spoken only into the air; as it follows in thepassage just quoted, ver. 6-10. God deals with man as with a rationalcreature; and when faith is in exercise, it is not about something heknows not what. Therefore hearing is absolutely necessary to faith;because hearing is necessary to understanding, Rom x. 14."How shalltheybelieveinhimofwhomtheyhavenotheard?"Inlikemanner,therecanbenolovewithoutknowledge.Itisnotaccordingtothenatureofthehuman soul, to love an object which is entirely unknown. The heartcannot be set upon an object of which there is no idea in theunderstanding.Thereasonswhichinducethesoulto love,must firstbeunderstood,beforetheycanhaveareasonableinfluenceontheheart.

GodhathgivenustheBible,whichisabookofinstructions.Butthisbookcanbeofnomannerofprofittous,anyotherwisethanasitconveyssomeknowledgetothemind:itcanprofitusnomorethanifitwerewrittenintheChineseorTartarian language,ofwhichweknownotoneword.Sothesacramentsofthegospelcanhaveapropereffectnootherway,thanby conveying some knowledge. They represent certain things by visiblesigns.Andwhatistheendofsigns,buttoconveysomeknowledgeofthethingssignified?Suchisthenatureofman,thatnoobjectcancomeattheheart but through the door of the understanding: and there can be nospiritual knowledge of that of which there is not first a rationalknowledge. It is impossible that any one should see the truth orexcellency of any doctrine of the gospel, who knows not what thatdoctrineis.AmancannotseethewonderfulexcellencyandloveofChristin doing such and such things for sinners, unlesshis understanding befirstinformedhowthosethingsweredone.Hecannothaveatasteofthesweetness and excellency of divine truth, unless he first have a notionthatthereissuchathing.

Withoutknowledgeindivinity,nonewoulddifferfromthemostignorantandbarbarousheathens.Theheathensremainingrossdarkness,becausetheyarenot instructed, andhavenotobtained theknowledge of divinetruths.

Ifmenhavenoknowledgeof these things, the faculty of reason inhimwillbewhollyinvain.Thefacultyofreasonandunderstandingwasgivenfor actual understanding and knowledge. If a man have no actualknowledge,thefacultyorcapacityofknowingisofnousetohim.Andifhehaveactualknowledge,yetifhebedestituteoftheknowledgeofthosethings which are the last end of his being, and for the sake of theknowledge of which he had more understanding given him than thebeasts; then still his faculty of reason is in vain; hemight aswell havebeenabeastasaman.Butdivinesubjectsarethethings,toknowwhichwe had the faculty of reason given us. They are the things whichappertaintotheendofourbeing,andtothegreatbusinessforwhichwearemade.Thereforeamancannothavehis facultyofunderstanding toanygoodpurpose,furtherthanhehathknowledgeofdivinetruth.

So that this kind of knowledge is absolutely necessary.—Other kinds of

knowledgemaybeveryuseful.Someothersciences,suchasastronomy,naturalphilosophy,andgeography,maybeveryexcellent in theirkind.But the knowledge of this divine science is infinitely more useful andimportantthanthatofallotherscienceswhatever.

SECT.IV.

Why all Christians shouldmake a business of endeavouring to grow intheknowledgeofdivinity.

Christians ought not to content themselves with such degrees ofknowledgeofdivinityastheyhavealreadyobtained.Itshouldnotsatisfythem,as theyknowasmuchas isabsolutelynecessaryto salvation,butshouldseektomakeprogress.

This endeavour to make progress in such knowledge ought not to beattended to as a thing by the bye, but all Christians should make abusinessofit.Theyshouldlookuponitasapartoftheirdailybusiness,andnosmallpartofitneither.Itshouldbeattendedtoasaconsiderablepartoftheworkoftheirhighcalling.—For,

1. Our business should doubtless much consist in employing thosefaculties, by which we are distinguished from the beasts, about thosethingswhicharethemainendofthosefaculties.Thereasonwhywehavefaculties superior to thoseof thebrutesgivenus, is, thatweare indeeddesigned for a superior employment. That which the Creator intendedshouldbeourmainemployment, is something abovewhathe intendedthe beast for, and therefore hath given us superior powers. Therefore,without doubt, it should be a considerable part of our business toimprovethosesuperiorfaculties.Butthefacultybywhichwearechieflydistinguishedfromthebrutes, isthefacultyofunderstanding.Itfollowsthen, thatweshouldmake itourchiefbusiness to improve this faculty,andshouldbynomeansprosecuteitasabusinessbythebye.Forustomake the improvementof this facultyabusinessby thebye, is ineffectforustomakethefacultyofunderstandingitselfaby-faculty,ifImaysospeak,a facultyof less importancethanothers:whereas indeedit is thehighestfacultywehave.

Butwe cannotmake a business of the improvement of our intellectualfaculty,anyotherwisethanbymakingabusinessofimprovingourselvesin actual knowledge. So that thosewhomake not this verymuch theirbusiness; but instead of improving their understanding to acquireknowledge, are chiefly devoted to their inferior power—to please theirsenses,andgratifytheiranimalappetites—notonlybehavethemselvesinamannernotbecomingChristians,butalsoactas if theyhadforgottenthattheyaremen,andthatGodhathsetthemabovethebrutes,bygivingthemunderstanding.

Godhathgiven toman some things in commonwith the brutes, as hisoutward senses, his bodily appetites, a capacity of bodily pleasure andpain, and other animal faculties: and some things he hath given himsuperiortothebrutes,thechiefofwhichisafacultyofunderstandingandreason.NowGodnever gaveman these faculties to be subject to thosewhichhehathincommonwiththebrutes.Thiswouldbegreatconfusion,and equivalent to making man to be a servant to the beasts. On thecontrary, he has given those inferior powers to be employed insubserviency toman's understanding; and therefore itmust be a greatpart of man's principal business to improve his understanding byacquiringknowledge. If so, then itwill follow, that it shouldbe amainpart of his business to improve his understanding in acquiring divineknowledge,ortheknowledgeofthethingsofdivinity:fortheknowledgeof these things is the principal end of this faculty. God gave man thefacultyofunderstanding,chiefly,thathemightunderstanddivinethings.

Thewiserheathensweresensiblethatthemainbusinessofmanwastheimprovementandexerciseofhisunderstanding.But theyknewnot theobjectaboutwhichtheunderstandingshouldchieflybeemployed.Thatscience which many of them thought should chiefly employ theunderstanding,wasphilosophy;andaccordinglytheymadeittheirchiefbusiness to study it.Butwewho enjoy the light of the gospel aremorehappy;wearenotleft,astothisparticular,inthedark.Godhathtoldusaboutwhatthingsweshouldchieflyemployourunderstandings,havinggivenus a book full of divine instructions, holding forthmany gloriousobjects about which all rational creatures should chiefly employ theirunderstandings.These instructions are accommodated to persons of all

capacitiesandconditions,andproper tobestudied,notonlybymenoflearning,butbypersonsofeverycharacter,learnedandunlearned,youngand old, men and women. Therefore the acquisition of knowledge inthese things should be a main business of all those who have theadvantageofenjoyingtheHolyScriptures.

2.Thetruthsofdivinityaresuperlativeexcellency,andareworthythatallshould make a business of endeavouring to grow in the knowledge ofthem.Theyareasmuchabovethosethingswhicharetreatedofinothersciences,asheavenisabovetheearth.Godhimself,theeternalThreeinone,isthechiefobjectofthisscience;andnextJesusChrist,asGod-manandMediator, and the glorious work of redemption, themost gloriousworkthateverwaswrought:thenthegreatthingsoftheheavenlyworld,thegloriousandeternal inheritancepurchasedbyChrist,andpromisedinthegospel;theworkoftheHolySpiritofGodontheheartsofmen;ourdutytoGod,andthewayinwhichweourselvesmaybecomelikeangels,andlikeGodhimselfinourmeasure.Alltheseareobjectsofthisscience.

Suchthingsasthesehavebeenthemainsubjectofthestudyoftheholypatriarchs,prophets,andapostles,andthemostexcellentmenthateverexisted;andtheyarealsothesubjectofstudytotheangelsinheaven;1Pet. i. 10-12.—They are so excellent and worthy to be known, that theknowledge of them will richly pay for all the pains and labour of anearnest seeking of it. If there were a great treasure of gold and pearlsaccidentally found, and openedwith such circumstances that all mighthaveasmuchastheycouldgather;wouldnoteveryonethinkitworthhiswhile to make a business of gathering while it should last? But thattreasureofdivineknowledge,whichiscontainedintheScriptures,andisprovidedforeveryonetogathertohimselfasmuchofitashecan,isfarmorerichthananyoneofgoldandpearls.Howbusyareallsortsofmen,all over theworld, in getting riches! But this knowledge is a far betterkind of riches, than that after which they so diligently and laboriouslypursue.

3.Divinetruthsnotonlyconcernministers,butareofinfiniteimportanceto allChristians. It is notwith the doctrine of divinity as it iswith thedoctrine of philosophy and other sciences. These last are generallyspeculativepoints,whichareof littleconcern inhumanlife;anditvery

littlealtersthecaseastoourtemporalorspiritualinterests,whetherweknow them or not. Philosophers differ about them, some being of oneopinion, and others of another. And while they are engaged in warmdisputes about them, others may well leave them to dispute amongthemselves,withouttroubling theirheadsmuchabout them; itbeingoflittleconcerntothem,whethertheoneortheotherbeintheright.—Butit isnot thus inmattersofdivinity.Thedoctrineof thisnearly concerneveryone.Theyareaboutthosethingswhichrelatetoeveryman'seternalsalvation and happiness. The common people cannot say, Let us leavethesematterstoministersanddivines;letthemdisputethemoutamongthemselves as they can; they concern not us: for they are of infiniteimportance to every man. Those doctrine which relate to the essence,attributes, and subsistences of God, concern all; as it is of infiniteimportancetocommonpeople,aswellastoministers,toknowwhatkindofbeingGodis.ForheisaBeingwhohathmadeusall,"inwhomwelive,andmove,andhaveourbeing;" [Acts17:28]who is theLordofall; theBeing towhomweareallaccountable; is the lastendofourbeing,andtheonlyfountainofourhappiness.

The doctrine also which relate to Jesus Christ and his mediation, hisincarnation,hislifeanddeath,hisresurrectionandascension,hissittingattherighthandoftheFather,hissatisfactionandintercession,infinitelyconcerncommonpeopleaswellasdivines.TheystandinasmuchneedofthisSaviour,andofaninterest inhispersonandoffices,andthethingswhich he hath done and suffered, asministers and divines.—The samemay be said of the doctrine which relate to the manner of a sinner'sjustification,orthewayinwhichhebecomesinterestedinthemediationof Christ. They equally concern all; for all stand in equal necessity ofjustificationbeforeGod.Thateternalcondemnation,towhichweareallnaturallyexposed, isequallydreadful.Sowith respect to thosedoctrinewhich relate to the work of the Spirit of God on the heart, in theapplicationof redemption in our effectual calling and sanctification, allareequallyconcernedinthem.Thereisnodoctrineofdivinitywhatever,whichdothnot somewayorotherconcern theeternal interestofeveryChristian.

4.Wemay argue in favour of the same position, from the great things

whichGodhathdoneinordertogiveusinstructioninthesethings.Astoothersciences,hehathleftustoourselves,tothelightofourownreason.Butdivinethingsbeingofinfinitelygreaterimportancetous,hehathnotleftustoanuncertainguide;buthathhimselfgivenusarevelationofthetruth in thesematters, and hath done very great things to convey andconfirmittous;raisingupmanyprophetsindifferentages,immediatelyinspiringthemwiththisHolySpirit,andconfirmingtheirdoctrinewithinnumerablemiraclesorwonderfulworksoutoftheestablishedcourseofnature.Yea,heraisedupasuccessionofprophets,whichwasupheldforseveralages.

ItwasverymuchforthisendthatGodseparatedthepeopleofIsrael,insowonderful amanner, fromall otherpeople, andkept themseparate;that to themhemight commit the oracles ofGod, and that from themtheymightbecommunicatedtotheworld.Hehathalsooftensentangelstobringdivine instructions tomen;andhathoftenhimselfappeared inmiraculoussymbolsorrepresentationsofhispresence:andnowintheselastdayshathsenthisownSonintotheworld,tobehisgreatprophet,toteachus divine truthHeb. i. 1.,&cGod hath given us a book of divineinstructions,whichcontainsthesumofdivinity.Now,thesethingshathGoddone,notonlyfortheinstructionofministersandmenoflearning;but for the instruction of all men, of all sorts, learned and unlearned,men,women,andchildren.AndcertainlyifGoddothsuchgreatthingstoteachus,weoughttodosomethingtolearn.

Godgiving instructions tomen in these things, isnotabusinessby theby;butwhathehathundertakenandprosecutedinacourseofgreatandwonderfuldispensations,asanaffairinwhichhishearthathbeengreatlyengaged;which issometimes inScripturesignifiedby theexpressionofGod'srisingearlytoteachus,andtosendusprophetsandteachers.Jer.vii. 25. "Since that day that your fathers came forth out of the land ofEgypt, unto this day, I have even sent unto you all my servants theprophets,dailyrisingup.early,andsendingthem."Andver.13."Ispakeunto you, rising up early, and speaking." This is a figurative speech,signifying,thatGodhathdonethisasabusinessofgreatimportance,inwhich he took great care, and had his heart much engaged; becausepersons are wont to rise early to prosecute such business as they are

earnestlyengagedin.—IfGodhathbeensoengagedinteaching,certainlywe should not be negligent in learning; but should make growing inknowledgeagreatpartofthebusinessofourlives.

5. Itmaybe argued from the abundance of the instructionswhichGodhathgivenus, fromthe largenessof thatbookwhichGodhathgiven toteach us divinity, and from the great variety that is therein contained.MuchwastaughtbyMosesofold,whichwehavetransmitteddowntous;afterthat,otherbookswerefromtimetotimeadded;muchistaughtusby David and Solomon; and many and excellent are the instructionscommunicatedbytheprophets:yetGoddidnotthinkallthisenough,butafterthissentChristandhisapostles,bywhomthereisaddedagreatandexcellenttreasuretothatholybook,whichistobeourruleinthestudyofthisimportantsubject.

This book was written for the use of all; all are directed to search theScriptures, John v. 39. "Search the Scriptures, for in them ye think yehaveeternallife;andtheyaretheythattestifyofme;"andIsa.xxxiv.16."Seek ye out of the book of the Lord, and read." They that read andunderstandarepronouncedblessed,Rev.i.3."Blessedishethatreadeth,and they thatunderstand thewordsof thisprophecy." If thisbe trueofthatparticularbookoftheRevelation,muchmoreisittrueoftheBibleingeneral.NorisittobebelievedthatGodwouldhavegiveninstructionsinsuchabundance, ifhehadintendedthatreceivinginstructionshouldbeonlyabyeconcernwithus.

It is to be considered, that all those abundant instructions which arecontainedintheScriptureswerewrittenthattheymightbeunderstood:otherwise they are not instructions. That which is not given that thelearner may understand it, is not given for the learner's instruction;unlessweendeavour to grow in the knowledge of divinity, a very greatpartofthoseinstructionswilltousbeinvain;forwecanreceivebenefitby no more of the Scriptures than we understand. We have reason toblessGodthathehathgivenussuchvariousandplentifulinstructioninhisword;butweshallbehypocriticalinsodoing,ifweafterallcontentourselveswithbutlittleofthisinstruction.

WhenGodhathopenedaverylargetreasurebeforeus,forthesupplyof

ourwants, andwe thank him that he hath given us somuch; if at thesame time we be willing to remain destitute of the greatest part of it,becausewearetoolazytogatherit,thiswillnotshowthesincerityofourthankfulness. We are now under much greater advantages to acquireknowledgeindivinity,thanthepeopleofGodwereofold,becausesincethattimethecanonofScriptureismuchincreased.Butifwebenegligentofouradvantages,wemaybeneverthebetterforthem,andmayremainwithaslittleknowledgeasthey.

6.Howeverdiligentweapplyourselves,thereisroomenoughtoincreaseour knowledge in divine truth. None have this excuse tomake for notdiligently applying themselves to gain knowledge in divinity, that theyalreadyknowall;norcantheymakethisexcuse,thattheyhavenoneeddiligently toapplythemselves, inordertoknowall that is tobeknown.None can excuse themselves for want of business in which to employthemselves. There is room enough to employ ourselves for ever in thisdivine science, with the utmost application. Those who have appliedthemselvesmost closely, have studied the longest, and have made thegreatestattainments in this knowledge, knowbut little ofwhat is to beknown.Thesubjectisinexhaustible.ThatdivineBeing,whoisthemainsubjectofthisscience, is infinite,andthereisnoendtothegloryofhisperfections.His works at the same time are wonderful, and cannot befoundouttoperfection;especiallytheworkofredemption,aboutwhichthe science of divinity is chiefly conversant, is full of unsearchablewonders.

ThewordofGod,whichisgivenforourinstructionindivinity,containsenoughinittoemployustotheendofourlives,andthenweshallleaveenoughuninvestigated to employ the heads of the ablest divines to theend of the world. The psalmist found an end to the things that arehuman;buthecouldneverfindanendtowhatiscontainedinthewordof God: Psal. cxix. 96. "I have seen an end to all perfection; but thycommandisexceedingbroad."There isenoughinthisdivinescience toemploytheunderstandingsofsaintsandangelstoalleternity.

7.Itdoubtlessconcernseveryonetoendeavourtoexcelintheknowledgeof things which pertain to his profession, or principal calling. If itconcernsmentoexcelinanything,orinanywisdomorknowledgeatall,

itcertainlyconcernsthemtoexcelintheaffairsoftheirmainprofessionandwork.But thecallingandworkof everyChristian is to live toGod.Thisissaidtobehishighcalling,Phil.iii.14.Thisisthebusiness,and,ifImaysospeak,thetradeofaChristian,hismainwork,andindeedshouldbehisonlywork.NobusinessshouldbedonebyaChristian,butasitissomewayorotherapartofthis.ThereforecertainlytheChristianshouldendeavour tobewellacquaintedwith those thingswhichbelong to thiswork,thathemayfulfilit,andbethoroughlyfurnishedtoit.

Itbecomesonewhoiscalledtobeasoldier,toexcelintheartofwar.Itbecomes a mariner, to excel in the art of navigation. It becomes aphysician,toexcelintheknowledgeofthosethingswhichpertaintotheart ofphysic. So it becomesall suchasprofess tobeChristians, and todevotethemselvestothepracticeofChristianity,toendeavourtoexcelintheknowledgeofdivinity.

8.Itmaybearguedhence,thatGodhathappointedanorderofmenforthisend,toassistpersonsingainingknowledgeinthesethings.Hehathappointedthemtobeteachers,1Cor.xii.28.andGodhathsetsomeinthechurch;firstapostles,secondarilyprophets,thirdlyteachers:Eph.iv.11, 2. "He gave some apostles, some prophets, some evangelists, somepastorsandteachers,fortheperfectingofthesaints,fortheworkoftheministry,fortheedifyingofthebodyofChrist."IfGodhathset themtobe teachers, making that their business, then he hath made it theirbusiness to impart knowledge. But what kind of knowledge? not theknowledgeofphilosophy,orofhumanlaws,orofmechanicalarts,butofdivinity.

IfGodhavemade it thebusiness of some to be teachers, itwill follow,thathehathmade it thebusiness of others tobe learners; for teachersand learners are correlates, one of which was never intended to bewithouttheother.Godhathnevermadeitthedutyofsometotakepainsto teach thosewho are not obliged to take pains to learn.He hath notcommandedministerstospendthemselves,inordertoimpartknowledgetothosewhoarenotobligedtoapplythemselvestoreceiveit.

The name by which Christians are commonly called in the NewTestament is disciples, the signification of which word is scholars or

learners. All Christians are put into the school of Christ, where theirbusiness is to learn, or receive knowledge from Christ, their commonmasterandteacher,andfromthoseinferiorteachersappointedbyhimtoinstructinhisname.

9. God hath in the Scriptures plainly revealed it to be his will, that allChristiansshoulddiligentlyendeavourtoexcelintheknowledgeofdivinethings.ItistherevealedwillofGod,thatChristiansshouldnotonlyhavesomeknowledgeofthingsofthisnature,butthattheyshouldbeenrichedwithallknowledge:1Cor.i.4,5."IthankmyGodalwaysonyourbehalf,forthegraceofGodthatisgivenyoubyJesusChrist,thatineverythingye are enriched by him, in all utterance, and in all knowledge," So theapostle earnestly prayed, that the christian Philippians might aboundmoreandmore,not only in love, but in christianknowledge;Phil. i. 9."And this I pray, that your love may abound yet more and more inknowledge,andinalljudgment."SotheapostlePeteradvisesto"givealldiligencetoaddtofaithvirtue,andtovirtueknowledge,"2Pet.i.5.andtheapostlePaul,inthenextchaptertothatwhereinisthetext,counselsthe christian Hebrews, leaving the first principles of the doctrine ofChrist,togoontoperfection.Hewouldbynomeanshavethemalwaystorestonlyinthosefundamentaldoctrinesofrepentance,andfaith,andtheresurrectionfromthedead,andtheeternaljudgment,inwhichtheywereinstructed when baptized, at their first initiation in Christianity. (SeeHeb.vi.&c.)

SECT.V.

An exhortation that all may diligently endeavor to gain christianknowledge.

Consideryourselvesasscholarsordisciples,putintotheschoolofChrist;and therefore be diligent to make proficiency in christian knowledge.Content not yourselves with this, that you have been taught yourcatechisminyourchildhood,andthatyouknowasmuchoftheprinciplesofreligionasisnecessarytosalvation;elseyouwillbeguiltyofwhattheapostlewarnsagainst,viz.goingnofurtherthanlayingthefoundationofrepentancefromdeadworks,&c.

YouareallcalledtobeChristians,andthisisyourprofession.Endeavour,therefore, to acquire knowledge in things which pertain to yourprofession.Letnotyourteachershavecausetocomplain,thatwhiletheyspendandarespent,toimpartknowledgetoyou,youtakelittlepainstolearn.Itisagreatencouragementtoaninstructor,tohavesuchtoteachasmake a business of learning, bending theirminds to it. Thismakesteaching a pleasure, when otherwise it will be a very heavy andburdensometask.

Youallhavebyyoualargetreasureofdivineknowledge,inthatyouhavethe Bible in your hands; therefore be not contented in possessing butlittle of this treasure. God hath spokenmuch to you in the Scriptures;labour to understand as much of what he saith as you can. God hathmadeyouall reasonablecreatures; therefore letnot thenoble facultyofreason or understanding lie neglected. Content not yourselves withhavingsomuchknowledgeasisthrowninyourway,andreceiveinsomesense unavoidably by the frequent inculcation of divine truth in thepreaching of the word, of which you are obliged to be hearers, oraccidentallygaininconversation;butletitbeverymuchyourbusinesstosearchforit,andthatwiththesamediligenceandlabourwithwhichmenarewonttodiginminesofsilverandgold.

EspeciallyIwouldadvise thosewhoareyoung to employ themselves inthis way. Men are never too old to learn; but the time of youth isespecially the time for learning; it is peculiarly proper for gaining andstoringupknowledge.—Further,tostirupall,botholdandyoung,tothisduty,letmeentreatyoutoconsider,

1. If you apply yourselves diligently to this work, you will not wantemployment, when you are at leisure from your common secularbusiness. In this way, you may find something in which you mayprofitablyemployyourselves.Youwillfindsomethingelsetodo,besidesgoing about from house to house, spending one hour after another inunprofitableconversation,or,atbest, tonootherpurposebuttoamuseyourselves,tofillupandwearawayyourtime.Anditistobefearedthatverymuchof the timespent ineveningvisits, is spent toamuchworsepurposethanthatwhichIhavenowmentioned.Solomontellsus,Prov.x.19. "That in themultitude ofwords, therewantethnot sin."And is not

thisverifiedinthosewhofindlittleelsetodobuttogotooneanother'shouses,and spend the time in such talk as comes next, or such as anyone'spresentdispositionhappenstosuggest?

Somediversionisdoubtlesslawful;butforChristianstospendsomuchoftheirtime,somanylongevenings,innootherconversationthanthatwhich tends to divert and amuse, if nothing worse, is a sinful way ofspending time, and tends to poverty of soul at least, if not to outwardpoverty:Prov.xiv.23."Inalllabourthereisprofit;butthetalkofthelipstendethonlytopenury."Besides,whenpersonsforsomuchoftheirtimehave nothing else to do, but to sit, and talk, and chat, there is greatdanger of falling into foolish and sinful conversation, venting theircorruptdispositions,intalkingagainstothers,expressingtheirjealousiesand evil surmises concerning their neighbours; not considering whatChristhathsaid,Matt.xii.36."Ofeveryidlewordthatmenshallspeak,shalltheygiveaccountinthedayofjudgment."

If youwould complywithwhat youhaveheard from this doctrine, youwould find something else to employ your time besides contention, ortalkingaboutthosepublicaffairswhichtendtocontention.Youngpeoplemight find something else to do, besides spending their time in vaincompany;somethingthatwouldbemuchmoreprofitabletothemselves,asitwouldreallyturntosomegoodaccount;something,indoingwhichtheywouldbothbemoreoutofthewayoftemptation,andbemoreinthewayofduty,andofadivineblessing.Andevenagedpeoplewouldhavesomething to employ themselves in, after they arebecome incapable ofbodily labour.Their time, as isnowoften the case,wouldnot lieheavyupontheirhands,astheywouldwithbothprofitandpleasurebeengagedin searching theScriptures, and incomparingandmeditatingupon thevarioustruthswhichtheyshouldfindthere.

2. This would be a noble way of spending your time.—TheHoly Spiritgives the Bereans this epithet, because they diligently employedthemselves in thisbusiness:Acts xvii. 11. "Theseweremore noble thanthoseofThessalonica,inthattheyreceivedthewordwithallreadinessofmind,andsearchedtheScripturesdaily,whetherthosethingswereso."Similartothis isverymuchtheemploymentofheaven.Theinhabitantsofthatworldspendmuchoftheirtimeinsearchingintothegreatthings

of divinity, and endeavouring to acquire knowledge in them, aswe aretold of the angels, 1 Pet. i. 12. "Which things the angels desire to lookinto."Thiswillbeveryagreeabletowhatyouhopewillbeyourbusinesstoalleternity,asyoudoubtlesshopetojoininthesameemploymentwiththeangelsoflight.Solomonsays,Prov.xxv.2."Itisthehonourofkingsto search out a matter;" and certainty, above all others, to search outdivinematters.Now,ifthisbethehonourevenofkings,isitnotequallyifnotmuchmoreyourhonour?

3.This isapleasantwayof improving time.Knowledge ispleasantanddelightfultointelligentcreatures,andaboveall,theknowledgeofdivinethings;forinthemarethemostexcellenttruths,andthemostbeautifuland amiable objects held forth to view. However tedious the labournecessarily attending this business may be, yet the knowledge onceobtainedwillrichly requite thepains taken toobtain it. "Whenwisdomentereththeheart,knowledgeispleasanttothesoul."Prov.ii.10.

4.Thisknowledgeisexceedinglyusefulinchristianpractice.Suchashavemuch knowledge in divinity have great means and advantages forspiritual and saving knowledge; for no means of grace have a savingeffect,otherwisethanbytheknowledgetheyimpart.Themoreyouhaveofarationalknowledgeofdivinethings,themoreopportunitywilltherebe,whentheSpiritshallbebreathedintoyourheart,toseetheexcellencyof these things, and to taste the sweetness of them.Theheathens,whohave no rational knowledge of the things of the gospel, have noopportunity to see the excellency of them; and therefore the morerationalknowledgeof these things youhave, themoreopportunity andadvantageyouhavetoseethedivineexcellencyandgloryofthem.

Again,Themoreknowledgeyouhaveofdivinethings,thebetterwillyouknowyourduty;yourknowledgewillbeofgreatuse todirectyouas toyourdutyinparticularcases.Youwillalsobethebetterfurnishedagainstthe temptations of the devil. For the devil often takes advantage ofpersons'ignorancetoplythemwithtemptationswhichotherwisewouldhave no hold of them. By having much knowledge, you will be undergreateradvantagestoconductyourselveswithprudenceanddiscretioninyourchristiancourse,andsotolivemuchmoretothehonourofGodandreligion.Manywhomeanwell,andarefullofagoodspirit,yetforwantof

prudence,conductthemselvessoastowoundreligion.ManyhaveazealofGod,whichdothmorehurt thangood,because it isnotaccording toknowledge,Rom.x.2.Thereasonwhymanygoodmenbehavenobetterinmanyinstances,isnotsomuchthattheywantgrace,asthattheywantknowledge. Beside, an increase of knowledge would be a great help toprofitableconversation.Itwouldsupplyyouwithmatterforconversationwhenyoucometogether,orwhenyouvisityourneighbours:andsoyouwould have less temptation to spend the time in such conversation astendstoyourownandothers'hurt.

5. Consider the advantages you are under to grow in the knowledge ofdivinity. We are under far greater advantages to gain much of thisknowledge now, than God's people under the Old Testament, bothbecausethecanonofScriptureissomuchenlargedsincethattime,andalsobecauseevangelical truthsarenowsomuchmoreplainly revealed.So that common men are now in some respects under advantages toknowmore, than the greatest prophets were then. Thus that saying ofChristisinasenseapplicabletous,Lukex.23,24."Blessedaretheeyeswhichseethethingswhichyesee.ForItellyou,thatmanyprophetsandkingshavedesired to see those thingswhich ye see, andhavenot seenthem;andtohearthosethingswhichyehear,andhavenotheardthem."We are in some respects under far greater advantages for gainingknowledge,now in these latteragesof thechurch, thanChristianswereformerly; especiallyby reasonof theartofprinting,ofwhichGod hathgiven us the benefit, whereby Bibles and other books of divinity areexceedinglymultiplied,andpersonsmaynowbefurnishedwithhelpsfortheobtainingofchristianknowledge,atamucheasierandcheaperratethantheyformerlycould.

6. We know not what opposition we may meet with in the religiousprincipleswhichwehold.Weknowthattherearemanyadversariestothegospel and its truths. If therefore we embrace those truths, we mustexpect to be attacked by the said adversaries; and unless we be wellinformed concerning divine things, how shall we be able to defendourselves?Beside,theapostlePeterenjoinsituponus,alwaystobereadytogiveananswertoeverymanwhoaskethusareasonofthehopethatisinus.Butthiswecannotexpecttodowithoutconsiderableknowledgein

divinethings.

SECT.VI.

Directionsfortheacquisitionofchristianknowledge.

1. Be assiduous in reading the Holy Scriptures. This is the fountainwhenceallknowledgeindivinitymustbederived.Thereforeletnotthistreasureliebyyouneglected.Everymanofcommonunderstandingwhocanread,may,ifheplease,becomewellacquaintedwiththeScriptures.Andwhatanexcellentattainmentwouldthisbe!

2.Contentnotyourselveswithonlyacursoryreading,withoutregardingthe sense. This is an ill way of reading, to which, however, manyaccustom themselves all their days.When you read, observe what youread. Observe how things come in. Take notice of the drift of thediscourse,andcompareonescripturewithanother.FortheScripture,bytheharmonyof itsdifferentparts, castsgreat lightupon itself.—Weareexpressly directed by Christ, to search the Scriptures, which evidentlyintendssomethingmorethanamerecursoryreading.AndusemeanstofindoutthemeaningoftheScripture.Whenyouhaveitexplainedinthepreachingoftheword,takenoticeofit;andifatanytimeascripturethatyoudidnotunderstandbecleareduptoyoursatisfaction,markit, lay itup,andifpossiblerememberit.

3.Procure,anddiligentlyuse,otherbookswhichmayhelpyoutogrowinthis knowledge. There are many excellent books extant, which mightgreatly forward you in this knowledge, and afford you a veryprofitableand pleasant entertainment in your leisure hours. There is doubtless agreatdefectinmany,thatthroughalothnesstobeatalittleexpense,theyfurnish themselveswithnomore helps of this nature. They have a fewbooks indeed,whichnowand thenonsabbath-days theyread;buttheyhavehad them so long, and read them sooften, that they arewearyofthem,anditisnowbecomeadullstory,ameretasktoreadthem.

4. Improve conversation with others to this end. How much mightpersonspromoteeachother'sknowledge indivine things, if theywould

improve conversation as theymight; ifmen that are ignorantwere notashamedtoshowtheir ignorance,andwerewillingto learnofothers; ifthose that have knowledge would communicate it, without pride andostentation;andifallweremoredisposedtoenteronsuchconversationaswouldbefortheirmutualedificationandinstruction.

5.Seeknottogrowinknowledgechieflyforthesakeofapplause,andtoenableyoutodisputewithothers;butseekitforthebenefitofyoursouls,and in order to practice.—If applause be your end, you will not be solikelytobeledtotheknowledgeofthetruth,butmayjustly,asoftenisthecaseof thosewhoareproudoftheirknowledge,be led intoerrortoyour own perdition. This being your end, if you should obtain muchrationalknowledge,itwouldnotbelikelytobeofanybenefittoyou,butwouldpuffyouupwithpride:1Cor.viii.1."Knowledgepuffethup."

6.Seek toGod, thathewoulddirect you, andbless you, in thispursuitafterknowledge.Thisistheapostle'sdirection,Jam.i.5."Ifanymanlackwisdom,lethimaskitofGod,whogivethtoallliberally,andupbraidethnot."God is the fountainofalldivineknowledge:Prov. ii.6. "TheLordgivethwisdom:outofhismouthcomethknowledgeandunderstanding."Labour to be sensible of your own blindness and ignorance, and yourneed of the help of God, lest you be led into error, instead of trueknowledge: 1Cor. iii. 18. "If anymanwouldbewise, lethimbecomeafool,thathemaybewise."

7.Practiseaccordingtowhatknowledgeyouhave.Thiswillbethewaytoknow more. The psalmist warmly recommends this way of seekingknowledge in divine truth, fromhis own experience: Psal. cxix. 100. "Iunderstandmorethantheancients,becauseIkeepthyprecepts."Christalsorecommendsthesame:Johnvii.17."Ifanymanwilldohiswill,heshall knowof thedoctrine,whether itbeofGod,orwhether I speakofmyself."

TheDistinguishingMarksofaWorkoftheSpiritofGod

APPLIED TO THAT UNCOMMON OPERATION THAT HAS LATELYAPPEAREDON THEMINDS OF THE PEOPLE OF NEW ENGLAND:WITHAPARTICULARCONSIDERATIONOFTHEEXTRAORDINARYCIRCUMSTANCESWITHWHICHTHISWORKISATTENDED

byJonathanEdwards

MR.COOPER'SPREFACETOTHEREADER.

There are several dispensations, or days of grace, which the church ofGodhasbeenunderfromthebeginningoftime.Thereisthatunderthepatriarchs;thatunderthelawofMoses;andthereisthatofthegospelofJesusChrist,underwhichwenoware.Thisisthebrightestdaythatevershone,andexceedstheother,forpeculiaradvantages.Touswhoaresohappyastoliveundertheevangelicaldispensation,maythosewordsofourSaviourbedirected,whichhespaketohisdisciples,whenhewasfirstsetting up the Messiah's kingdom in the world, and gospel-light andpowerbegantospreadabroad:"Blessedaretheeyeswhichseethethingsthatyesee.ForItellyou,thatmanyprophetsandkingshavedesiredtoseethosethingswhichyesee,andhavenotseenthem;andtohearthosethingswhichyehear,andhavenotheardthem."[Lukex.23,21.]

TheMosaicdispensation,thoughdarkenedwithtypesandfigures,yetfarexceeded the former: but the gospel dispensation so much exceeds inglory, that iteclipses thegloryof the legal, as the starsdisappearwhenthesunariseth,andgoethforthinhisstrength.—Andthechiefthingthatrendersthegospelsogloriousis,thatitistheministrationoftheSpirit.Underthepreachingof it, theHolySpiritwastobepouredout inmoreplentifulmeasures; not only inmiraculous gifts, as in the first times ofthe gospel, but in his internal saving operations, accompanying theoutwardministry, toproducenumerous conversions toChrist, andgivespirituallifetosoulsthatwerebeforedeadintrespassesandsins,andsoprepare them for eternal life. Thus the apostle speaks,when he runs acomparisonbetween theOldTestamentand theNew, the lawofMosesandthegospelofJesusChrist:"Fortheletterkilleth,buttheSpiritgivethlife.Butiftheministrationofdeath,writtenandengraveninstones,wasglorioussothatthechildrenofIsraelcouldnotstedfastlybeholdthefaceofMoses, for the glory of his countenance,whichglorywas tobedoneaway;howshallnottheministrationoftheSpiritberatherglorious?"[2Cor.iii.6,7,8]

Thisblessedtimeofthegospelhathseveralotherdenominations,whichmay raise our esteem and value for it. It is called by the evangelicalprophet,"TheacceptableyearoftheLord."[Isa. lxi.2.]Or,asitmayberead,theyearofliking,orofbenevolence,orofthegoodwilloftheLord;becauseitwouldbethespecialperiodinwhichhewoulddisplayhisgraceandfavour,inanextraordinarymanner,anddealoutspiritualblessingswith a full and liberal hand.—It is also styled by our Saviour, theregeneration,[Matt. xix. 28.]whichmay refer not only to that gloriousrestitutionofall things,which is looked forat thecloseof thechristiandispensation, but to the renewing work of grace in particular souls,carriedonfromthebeginningtotheendofit.Butfewwererenewedandsanctifiedunder the formerdispensations, comparedwith the instancesofthegraceofGodingospel-times.Suchnumberswerebroughtintothegospel-church when it was first set up, as to give occasion for thatpleasingadmiringquestion,whichwas indeedaprophecyof it, [Isa. lx.8.]"Whoarethesethatflyasacloud,andasthedovestotheirwindows?"Then thepowerof thedivineSpirit soaccompanied theministryof theword, as that thousands were converted under one sermon.—Butnotwithstanding this large effusionof theSpirit,whengospel-light firstdawned upon the world—that pleasant spring of religion which thenappearedonthefaceoftheearth—therewasagradualwithdrawingofhissavinglightandinfluences;andsothegospelcametobelesssuccessful,andthestateofChristianitywitheredinoneplaceandanother.

Indeed at the time of the Reformation from popery, when gospel-lightbroke in upon the church, and dispelled the clouds of antichristiandarkness that covered it, thepowerofdivinegrace soaccompanied thepreachingoftheword,asthatithadadmirablesuccessintheconversionand edification of souls; and the blessed fruits thereof appeared in theheartsandlivesofitsprofessors.Thatwasoneof"thedaysoftheSonofman," on which the exalted Redeemer rode forth, in his glory andmajesty, on the white horse of the pure gospel, conquering and toconquer;" and thebow inhishand, like that of Jonathan, returnednotempty. But what a dead and barren time has it now been, for a greatwhile,withallthechurchesoftheReformation?Thegoldenshowershavebeen restrained; the influences of the Spirit suspended; and theconsequencehasbeen,thatthegospelhasnothadanyeminentsuccess.

Conversionshavebeen rare anddubious; few sons anddaughters havebeen born to God? and the hearts of Christians not so quickened,warmed,andrefreshedundertheordinances,astheyhavebeen.

That this has been the sad state of religion among us in this land, formanyyears(exceptoneortwodistinguishedplaces,whichhaveattimesbeenvisitedwithashowerofmercy,whileothertownsandchurcheshavenot been rained upon,) will be acknowledged by all who have spiritualsenses exercised, as it has been lamented by faithful ministers andserious Christians. Accordingly it has been a constant petition in ourpublicprayers, fromsabbath to sabbath, "ThatGodwouldpourouthisSpirituponus,andrevivehisworkinthemidstoftheyears."Andbesidesour annual fast-days appointed by government, most of the churcheshavesetapartdays,whereintoseektheLordbyprayerandfasting,thathewould"comeandraindownrighteousnessuponus."

Andnow,—"Behold!TheLordwhomwehavesought,hassuddenlycometohistemple."Thedispensationorgracewearenowunder,iscertainlysuchasneitherwenorourfathershaveseen;andinsomecircumstancesso wonderful, that I believe there has not been the like since theextraordinary pouring out of the Spirit immediately after our Lord'sascension.Theapostolical timesseemtohavereturneduponus:suchadisplayhastherebeenofthepowerandgraceofthedivineSpiritintheassembliesofhispeople,andsuchtestimonieshashegiventothewordofthegospel.

I remembera remarkablepassageof the late reverend and learnedMr.Howe,whichIthinkitmaybeworthwhiletotranscribehere.Itisinhisdiscourse concerning the "theProsperousStateof theChristianChurchbeforetheEndofTime,byaplentifulEffusionof theHolySpirit,"page80. "In such a time," says he, "when the Spirit shall be poured forthplentifully, surelyministers shall have their proportionable share. Andwhensuchatimeasthatshallcome,Ibelieveyouwillhearmuchotherkindofsermons(ortheywillwhoshalllivetosuchatime)thanyouarewonttodonow-a-days:soulswillsurelybedealtwithatanotherrate.Itisplain,(sayshe,)toosadlyplain,thereisagreatretractionoftheSpiritofGodevenfromus.Weknownothowtospeaklivingsenseintosouls;how to get within you: our words die in our mouths, or drop and die

between you and us. We even faint when we speak; long experiencedunsuccessfulnessmakesusdespond:wespeaknotaspersonsthathopetoprevail,thatexpecttomakeyouserious,heavenly,mindfulofGod,andto walk more like Christians. The methods of alluring and convincingsouls, even that someofushaveknown, are lost fromamongstus in agreatpart.Therehavebeenotherwaystaken,thanwecantellnowhowtofallupon,forthemollifyingoftheobdurate,andtheawakeningofthesecure, and the convincing and persuading of the obstinate, and thewinning of the disaffected. Surely there will be a large share, that willcomeeven to thepart ofministers,when suchan effusionof theSpiritshall be, as it is expected: that they shall know how to speak to betterpurpose, with more compassion, with more seriousness, with moreauthorityandallurement,thanwenowfindwecan."

Agreeabletothejustexpectationofthisgreatandexcellentman,wehavefound it in this remarkable day. A number of preachers have appearedamongus,towhomGodhasgivensuchalargemeasureofhisSpirit,thatwearereadysometimestoapplytothemthecharactergivenofBarnabas,that"hewasagoodman,andfulloftheHolyGhost,andoffaith."[Actsxi.24.]Theypreach thegospelof thegraceofGod fromplace toplace,withuncommonzealandassiduity.

Thedoctrinetheyinsiston,arethedoctrineofthereformation,undertheinfluencewhereofthepowerofgodlinesssoflourishedinthelastcentury.Thepoints onwhich their preachingmainly turns, are those importantones of man's guilt, corruption, and impotence; supernaturalregeneration by the Spirit of God, and free justification by faith in therighteousnessofChrist;andthemarksofthenewbirth.—Themanneroftheirpreachingisnotwiththeenticingwordsofman'swisdom;howbeit,theyspeakwisdomamongthemthatareperfect.AnardentlovetoChristand souls, warms their breasts, and animates their labours. God hasmadethosehisministersactivespirits,aflameoffireinhisservice;andhis word in their mouths has been "as a fire, and as a hammer thatbreaketh the rock in pieces." Inmost placeswhere they have laboured,Godhasevidentlywroughtwiththem,and"confirmedthewordbysignsfollowing."SuchapowerandpresenceofGodinreligiousassemblies,hasnot been known since God set up his sanctuary amongst us. He has

indeed"glorifiedthehouseofhisglory."

Thisworkistrulyextraordinary,inrespectofitsextent.Itismoreorlessin the several provinces that measure many hundred miles on thiscontinent. "He sendeth forth his commandment on earth! His wordrunneth very swiftly." It has entered and spread in some of the mostpopuloustowns,thechiefplacesofconcourseandbusiness.And—blessedbe God!—it has visited the seats of learning, both here, and in aneighbouring colony. O may the Holy Spirit constantly reside in themboth, seize our devoted youth, and form them as polished shafts,successfully to fight the Lord's battles against the powers of darkness,when they shall be called out to service!—It is extraordinary also withrespect to the numbers that have been the subjects of this operation.Stupid sinners have been awakened by hundreds; and the inquiry hasbeen general in some places, "What must I do to be saved." I verilybelieve, that in this our metropolis, there were the last winter somethousandsundersuchreligiousimpressionsastheyneverfeltbefore.

Theworkhasbeenremarkablealsoforthevarioussortsofpersonsthathavebeenunderitsinfluence.—Thesehavebeenofallages.Someelderlypersons have been snatched as brands out of the burning, mademonumentsofdivinemercy,andborntoGod,thoughoutofduetime;astheapostlespeaksinhisowncase.[ICor.xv.]Buthere,withusithaslainmostly among the young. Sprightly youth have beenmade to bow likewillows to theRedeemer's sceptre, andwillingly to subscribewith theirown hands to the Lord. And out of the mouths of babes, some littlechildren,hasGodordainedtohimselfpraise, tostill theenemyandtheavenger.—Theyhavealsobeenofallranksanddegrees.Someofthegreatandrich;butmoreofthelowandpoor.—Ofothercountriesandnations.Ethiopia has stretched out her hand: some poor negroes have, I trust,been brought into the glorious liberty of the children of God.—Of allqualities and conditions. The most ignorant; the foolish thing of theworld, babes in knowledge, have been made wise unto salvation, andtaught those heavenly truths, which have been hid from the wise andprudent.Someofthe learnedandknowingamongmen,havehad thosethingsrevealedtothemoftheFatherinheaven,whichfleshandblooddonotteach:andofthese,somewhohadgoneintothemodernnotions,and

hadnootherthanthepolitereligionofthepresenttimes,havehadtheirprejudices conquered, their carnal reasonings overcome, and theirunderstandingsmade to bow to gospelmysteries; they now receive thetruthasitisinJesus,andtheirfaithnolonger"standsinthewisdomofmanbutinthepowerofGod."Someofthemostrudeanddisorderlyarebecomeregular in theirbehaviour,andsober inall things.Thegayandairyarebecomegraveandserious.

Someofthegreatestsinnershaveappearedtobeturnedintorealsaints:drunkardshavebecometemperate;fornicatorsandadulterersofachasteconversation; swearers and profane persons have learned to fear thatglorious and fearful Name, the Lord their God; and carnal worldlingshavebeenmadetoseekfirstthekingdomofGodandhisrighteousness.Yea, deriders and scoffers at thiswork and its instruments, have comeunderitsconqueringpower.Someofthisstamp,whohavegonetohearthepreacher,(assomedidPaul—"Whatwillthisbabblersay?")—havenotbeenabletoresistthepowerandtheSpiritwithwhichhespake;havesattremblingundertheword,andgoneawayfromitweeping;andafterwarddidcleaveuntothepreacher,asDionysiustheAreopagitediduntoPaul.[Acts xvii. 18, 24.] Divers instances of this kind have fallen under myknowledge.

The virtuous and civil have been convinced that morality is not to bereliedon for life; andsoexcited to seekafter thenewbirth,andavitalunion to Jesus Christ by faith. The formal professor likewise has beenawakened out of his dead formalities, brought under the power ofgodliness; taken off fromhis false rests, and brought to build his hopeonly on the Mediator's righteousness. At the same time, many of thechildren ofGod have been greatly quickened and refreshed; have beenawakenedoutofthesleepingframestheywerefalleninto,andexcitedtogive diligence to make their calling and election sure; and have hadprecious, reviving, and sealing times.—Thus extensive and general thedivineinfluencehasbeenathisgloriousseason.

One thingmore is worthy of remark; and this is the uniformity of thework.By the accounts I have received in letters, and conversationwithministers and others,who live in different parts of the landwhere thisworkisgoingon,itisthesameworkthatiscarriedoninoneplaceand

another:themethodoftheSpirit'soperationonthemindsofthepeopleis the same; thoughwith some variety of circumstances, as is usual atother times: and the particular appearances with which this work isattended, thathavenotbeen so commonat other times, are alsomuchthe same. These are indeed objected by many against the work; butthoughconversionisthesamework,inthemainstrokesofit,whereveritiswrought;yet it seemsreasonable to suppose that at an extraordinaryseasonwhereinGodispleasedtocarryonaworkofhisgraceinamoreobservable and glorious manner, in a way which he would have to betakennoticeofbytheworld;atsuchatime,Isay,itseemsreasonabletosuppose, that theremaybe someparticular appearances in theworkofconversion,which are not common at other times—when yet there aretrue conversions wrought—or some circumstances attending the workmaybecarriedtoanunusualdegreeandheight.If itwerenotthus,theworkoftheLordwouldnotbesomuchregardedandspokenof;andsoGodwouldnothavesomuchofthegloryofit.Norwouldtheworkitselfbeliketospreadsofast;forGodhasevidentlymadeuseofexampleanddiscourseinthecarryingofiton.

Andastothefruitsofthiswork,(whichwehavebeenbidsooftentowaitfor,)blessedbeGod!Sofarastherehasbeentimeforobservation,theyappear to be abiding. I do not mean that none have lost theirimpressions, or that there are no instances of hypocrisy and apostacy.Scriptureandexperienceleadustoexpectthese,atsuchaseason.Itistomematter of surprise and thankfulness that as yet there have been nomore.ButImean,thatagreatnumberofthosewhohavebeenawakenedare still seeking and striving to enter in at the strait gate. Themost ofthosewhohavebeenthoughttobeconverted,continuetogiveevidenceof their being new creatures, and seem to cleave to the Lord with fullpurposeofheart.Tobesure,anewfaceofthingscontinuesinthistown:though many circumstances concur to render such a work not soobservablehere,[i.e.,Boston,inNewEngland.]asinsmalleranddistantplaces.Many thingsnot becoming theprofession of the gospel are in ameasurereformed.Taverns,dancing-schools,andsuchmeetingsashavebeencalledassemblies,whichhavealwaysprovedunfriendly to seriousgodliness,aremuchlessfrequented.Manyhavereducedtheirdressandapparel,soas tomakethemlookmore like the followersof thehumble

Jesus. And it has been both surprising and pleasant to see how someyoungerpeople,andofthatsextoowhichismostfondofsuchvanities,haveputoffthe"braveryoftheirornaments,"astheeffectandindicationof their seeking the inward glories of "theKing's daughter."Religion isnowmuchmorethesubjectofconversationatfriends'houses,thaneverIknewit.Thedoctrineofgraceareespousedandrelished.Privatereligiousmeetings are greatly multiplied.—The public assemblies (especiallylectures) are much better attended; and our auditors were never soattentiveandserious.Thereisindeedanextraordinaryappetiteafter"thesinceremilkoftheword."

Itismorethanatwelvemonthsinceaneveninglecturewassetupinthistown; there are now several: two constantly on Tuesday and Fridayevenings;when someof ourmost capacioushouses arewell filledwithhearers,whoby their looks anddeportment seem to come tohear thattheirsoulsmightlive.AneveninginGod'scourtsisnowesteemedbetterthanmanyelsewhere.There is also great resort toministers inprivate.Ourhandscontinuefullofwork:andmanytimeswehavemorethanwecandiscoursewithdistinctlyandseparately.—Ihavebeenthuslargeandparticular, that persons at a distance, who are desirous to know thepresentstateofreligionhere, intowhosehandsthesepaperswillcome,mayreceivesomesatisfaction.

And now, can any be at a loss to what spirit to ascribe this work? Toattribute it,assomedo, tothedevil, is tomake theoldserpent like thefoolishwoman,"whopluckeddownherhousewithherhands."[Prov.xiv.1.]OurSaviourhas taughtus toargueotherwise in sucha caseas this."Everykingdomdividedagainst itself shallnot stand.And ifSatancastout Satan, he is divided against himself: how then shall his kingdomstand?"[Matt.xii.25,26.]

That someentertainprejudicesagainst thiswork,andothers revileandreproachit,doesnotmakeit look less likeaworkofGod: itwouldelsewantonemarkofitsbeingso;forthespiritofthisworld,andthespiritwhichisofGod,arecontrarytheonetotheother.IdonotwonderthatSatan rages, and shows his rage in some that are under his influence,whenhiskingdomissoshaken,andhissubjectsdeserthimbyhundreds,I hope by thousands.—The prejudices of some, I make no doubt, are

owingtothewantofopportunitytoberightlyinformed,andtheirhavingreceived misrepresentations from abroad. Others may be offended,because they have not experienced any thing like such a work inthemselves; and if these things be so, they must begin again, and getanother foundation laid than that onwhich theyhave built; and this iswhatmen are hardly brought to. And others, perhaps,may dislike thepresentwork, because it supports and confirms some principles whichthey have not yet embraced, and against which such prejudices hangabouttheirminds,astheycannoteasilyshakeoff.Foritiscertain,thesefruits do not grow on Arminian ground. I hope none dislike the work,becausetheyhavenotbeenusedasinstrumentsinit.ForifweloveourLordJesusChristinsincerity,weshallrejoicetoseehimincrease,thoughweshould decrease. If any are resolutely set to disbelieve thiswork, toreproachandopposeit,theymustbelefttothefreesovereignpowerandmercy of God to enlighten and rescue them. These, if they have hadopportunitytoberightlyinformed,Iamreadytothink,wouldhavebeendisbelievers, and opposers of themiracles andmission of our Saviour,had they lived in his days. The malignity which some of them havediscovered,tomeapproachesneartotheunpardonablesin;andtheyhadneed beware, lest they indeed sin the sinwhich is unto death: for as Ibelieve it canbe committed in thesedays, aswell as in thedays of theapostles,soIthinkpersonsarenowinmoredangerofcommittingitthanatothertimes.Atleast,letthemcomeundertheaweofthatword,Psal.xxviii. 5. "Because they regard not the works of the Lord, nor theoperationofhishands,heshalldestroythem,andnotbuildthemup."

Butifanyaredisposedtoreceiveconviction,haveamindopentolight,andarereallywillingtoknowofthepresentworkwhetheritbeofGod,itis with great satisfaction and pleasure I can recommend to them thefollowing sheets; in which they will find the "distinguishing marks" ofsuchawork,astheyaretobefoundintheHolyScriptures,appliedtotheuncommonoperationthathasbeenon themindsofmany in this land.Here the matter is tried by the infallible touchstone of the HolyScriptures, and is weighed in the balance of the sanctuary, with greatjudgmentandimpartiality.

A performance of this kind is seasonable and necessary; and I desire

heartily toblessGod,who inclined thishis servant toundertake it, andhasgraciouslyassistedhiminit.TheReverendAuthorisknowntobe"ascribe instructedunto the kingdomof heaven;" the placewhere he hasbeen called to exercise his ministry has been famous for experimentalreligion; and he has had opportunities to observe this work in manyplaceswhere ithaspowerfullyappeared,and toconversewithnumbersthat have been the subjects of it. These things qualify him for thisundertaking above most. His arguments in favour of the work, arestrongly drawn from Scripture, reason, and experience: and I shallbelieveeverycandid,judiciousreaderwillsay,hewritesveryfreefromanenthusiastic or a party spirit. The use of human learning is asserted; amethodical way of preaching, the fruit of study as well as prayer, isrecommended;andtheexerciseofcharityinjudgingotherspressedandurged:andthosethingswhichareesteemedtheblemishes,andareliketobethehinderancesofthework,arewithgreatfaithfulnesscautionedandwarned against.—Many, I believe, will be thankful for this publication.Those who have already entertained favourable thoughts of this work,willbeconfirmedbyit;andthedoubtingmaybeconvincedandsatisfied.But if there are anywho cannot after all see the signatures of a divinehandonthework,itistobehopedtheywillbeprevailedontosparetheircensures, and stop their oppositions, lest "haply they should be foundeventofightagainstGod."

Ihadyetseveralthingstosay,whichIseeImustsuppress,orIshallgomuchbeyondthelimitsofapreface:andIfearIneedtoaskpardonbothofthereaderandthepublishersforthelengthIhaverunalready.OnlyIcannothelpexpressingmywish,thatthosewhohavebeenconversantinthiswork,inoneplaceandanother,wouldtransmitaccountsofittosuchahandas theReverendAuthorof thisdiscourse, tobe compiled intoanarrative, like that of the conversions at Northampton, which waspublished a few years ago; that so theworldmay know this surprisingdispensation,inthebeginning,progress,andvariouscircumstancesofit.

This, I apprehend, would be for the honour of the Holy Spirit, whoseworkandofficehasbeentreatedsoreproachfullyinthechristianworld.Itwouldbeanopenattestationtothedivinityofadespisedgospel:anditmight have a happy effect on the otherplaces,where the soundof this

marvelous work would by this means be heard. I cannot but think itwould be one of themost useful pieces of church history the people ofGodareblessedwith.PerhapsitwouldcomethenearesttotheActsoftheApostles of any thing extant; and all the histories in the world do notcomeuptothat:therewehavesomethingassurprisingasinthebookofGenesis;andanewcreation,ofanotherkind,seemstoopentoourview.ButImustforbear.

Iwillonlyaddmyprayer,ThattheworthyAuthorofthisdiscoursemaylongbecontinuedaburningandshining light in thegoldencandlestickwhereChristhasplacedhim,and from thencediffusehis light throughthese provinces! That the divine Spirit, whose cause is here espoused,wouldaccompanythisandtheothervaluablepublicationsofhisservant,with his powerful influences; that they may promote the Redeemer'sinterest, serve the ends of vital religion, and so add to the Author'spresentjoy,andfuturecrown!

Boston,Nov.20,1741.W.COOPER.

THEMARKSOFAWORKOFTHETRUESPIRIT.

1Johniv.1.

Beloved,believenot every spirit, but try the spiritswhether they are ofGod;becausemanyfalseprophetsaregoneoutintotheworld.

In the apostolic age, there was the greatest outpouring of the Spirit ofGodthateverwas;bothastohisextraordinaryinfluencesandgifts,andhis ordinary operations, in convincing, converting, enlightening, andsanctifying the souls of men. But as the influences of the true Spiritabounded, so counterfeits did also abound: the devil was abundant inmimicking,boththeordinaryandextraordinaryinfluencesoftheSpiritofGod, as is manifest by innumerable passages of the apostles' writings.ThismadeitverynecessarythatthechurchofChristshouldbefurnishedwith some certain rules, distinguishing and clear marks, by which shemightproceedsafelyinjudgingofthetruefromthefalsewithoutdanger

ofbeingimposedupon.Thegivingofsuchrulesistheplaindesignofthischapter,wherewe have thismattermore expressly and fully treatedofthananywhereelseintheBible.Theapostle,ofsetpurpose,undertakestosupplythechurchofGodwithsuchmarksofthetrueSpiritasmaybeplainandsafe,andwellaccommodatedtouseandpractice;andthatthesubject might be clearly and sufficiently handled, he insists upon itthroughoutthechapter,whichmakesitwonderfulthatwhatisheresaidisnomoretakennoticeof inthisextraordinaryday,whenthere issuchan uncommon and extensive operation on theminds of people, such avarietyofopinionsconcerningit,andsomuchtalkabouttheworkoftheSpirit.

The apostle's discourse on this subject is introduced by an occasionalmentionoftheindwellingoftheSpirit,asthesureevidenceofaninterestinChrist."Andhethatkeepethhiscommandmentsdwellethinhim,andheinhim;andherebyweknowthatheabidethinus,bytheSpiritwhichhehathgivenus."Whencewemayinfer,thatthedesignoftheapostleisnot only to givemarks whereby to distinguish the true Spirit from thefalse,inhisextraordinarygiftsofprophecyandmiracles,butalsoinhisordinaryinfluencesonthemindsofhispeople,inordertotheiruniontoChrist,andbeingbuiltupinhim;whichisalsomanifestfromthemarksthemselvesthataregiven,whichweshallhereafternotice.

The words of the text are an introduction to this discourse of thedistinguishing signs of the true and false Spirit.—Before the apostleproceeds to laydown these signs,he exhortethChristians, first, againstan over credulousness, and a forwardness to admit every speciousappearanceastheworkofatrueSpirit."Beloved,believenoteveryspirit,buttrythespiritswhethertheyareofGod.[1Johniv.1.]"And,second,he shows, that there were many counterfeits, "because many falseprophets were gone out into the world. [ibid.]" These did not onlypretendtohavetheSpiritofGodinhisextraordinarygiftsofinspiration,butalsotobethegreatfriendsandfavouritesofheaven,tobeeminentlyholy persons, and to have much of the ordinary saving, sanctifyinginfluencesoftheSpiritofGodontheirhearts.HencewearetolookuponthesewordsasadirectiontoexamineandtrytheirpretencestotheSpiritofGod,inboththeserespects.

Mydesignthereforeatthistimeistoshowwhatarethetrue,certain,anddistinguishingevidencesofaworkoftheSpiritofGod,bywhichwemaysafelyproceedinjudgingofanyoperationwefindinourselves,orseeinothers.Andhere Iwouldobserve, thatweare to take theScriptures asourguideinsuchcases.ThisisthegreatandstandingrulewhichGodhasgiventohischurch,inordertoguidetheminthingsrelatingtothegreatconcernsoftheirsouls;anditisaninfallibleandsufficientrule.Thereareundoubtedly sufficientmarks given to guide the church of God in thisgreataffairofjudgingofspirits,withoutwhichitwouldlieopentowoefuldelusion, and would be remedilessly exposed to be imposed on anddevouredbyitsenemies.Andweneednotbeafraidtotrusttheserules.Doubtless that Spirit who indited the Scriptures knew how to give usgoodrules,bywhichtodistinguishhisoperationsfromallthatisfalselypretended to be fromhim.And this, as I observedbefore, the Spirit ofGodhasheredoneofsetpurpose,anddoneitmoreparticularlyandfullythananywhereelse:sothatinmypresentdiscourseIshallgonowhereelseforrulesormarksforthetrialofspirits,butshallconfinemyselftothose that I find in this chapter.—But before I proceed particularly tospeaktothese,Iwouldpreparemywayby,first,observingnegatively,insomeinstances,whatarenotsignsorevidencesofaworkoftheSpiritofGod.

SECT.I.

NegativeSigns;or,Whatarenosignsbywhichwearetojudgeofaworkandespecially,WhatarenoevidencesthataworkisnotfromtheSpiritofGod.

I.Nothingcanbecertainlyconcludedfromthis,Thataworkiscarriedonin a way very unusual and extraordinary; provided the variety ordifference be such, as may still be comprehended within the limits ofscripturerules.Whatthechurchhasbeenusedto,isnotarulebywhichweare to judge; because theremaybenewand extraordinaryworksofGod, and he has heretofore evidently wrought in an extraordinarymanner. He has brought to pass new things, strange works; and haswroughtinsuchamannerastosurprisebothmenandangels.

AndasGodhasdonethus in timespast,sowehavenoreasonto thinkbutthathewilldosostill.ThepropheciesofScripturegiveusreasontothinkthatGodhasthingstoaccomplish,whichhaveneveryetbeenseen.Nodeviationfromwhathashithertobeenusual,letitbeneversogreat,isan argument that a work is not from the Spirit of God, if it be nodeviation from his prescribed rule. The Holy Spirit is sovereign in hisoperation;andweknowthatheusesagreatvariety;andwecannottellhow great a variety he may use, within the compass of the rules hehimself has fixed.We ought not to limitGodwhere he has not limitedhimself.

ThereforeitisnotreasonabletodeterminethataworkisnotfromGod'sHoly Spirit because of the extraordinary degree in which theminds ofpersonsareinfluenced.Iftheyseemtohaveanextraordinaryconvictionofthedreadfulnatureofsin,andaveryuncommonsenseofthemiseryofaChristlesscondition—orextraordinaryviewsof thecertaintyandgloryofdivinethings,—andareproportionablymovedwithveryextraordinaryaffections of fear and sorrow, desire, love, or joy: or if the apparentchange be very sudden, and the work be carried on with very unusualswiftness—and the persons affected are very numerous, and many ofthem are very young, with other unusual circumstances, not infringingupon scripture marks of a work of the Spirit—these things are noargumentthat thework is not of the Spirit ofGod.—The extraordinaryandunusualdegreeofinfluence,andpowerofoperation,ifinitsnatureitbe agreeable to the rules and marks given in Scripture, is rather anargument in its favour; forbyhowmuchhigher thedegreewhich in itsnatureisagreeabletotherule,somuchthemoreisthereofconformitytotherule;andsomuchthemoreevidentthatconformity.Whenthingsareinsmalldegrees,thoughtheybereallyagreeabletotherule, it isnotsoeasilyseenwhethertheirnatureagreeswiththerule.

There is a great aptness inpersons todoubt of things that are strange;especiallyelderlypersons,tothinkthattoberightwhichtheyhaveneverbeenusedtointheirday,andhavenotheardofinthedaysoftheirday,and have not heard of in the days of their fathers. But if it be a goodargumentthataworkisnotfromtheSpiritofGod,thatitisveryunusual,then it was so in the apostles' days. The work of the Spirit then, was

carriedoninamannerthat,inverymanyrespects,wasaltogethernew;suchasneverhad been seen or heard since theworld stood. Theworkwasthencarriedonwithmorevisibleandremarkablepowerthanever;norhadtherebeenseenbeforesuchmightyandwonderfuleffectsoftheSpiritofGodinsuddenchanges,andsuchgreatengagednessandzealingreat multitudes—such a sudden alteration in towns, cities, andcountries;suchaswiftprogress,andvastextentofthework—andmanyother extraordinary circumstances might be mentioned. The greatunusualnessoftheworksurprisedtheJews;theyknewnotwhattomakeofit,butcouldnotbelieveittobetheworkofGod:manylookeduponthepersonsthatwerethesubjectsofitasbereftofreason;asyoumayseeinActsii.13.xxvi.24.and1Cor.iv.10.

And we have reason from scripture prophecy to suppose, that at thecommencementofthatlastandgreatestoutpouringoftheSpiritofGod,thatistobeinthelatteragesoftheworld,themanneroftheworkwillbevery extraordinary, and such as never has yet been seen; so that thereshallbeoccasionthentosay,as inIsa. lxvi.8. "Whohathheardsuchathing?Whohathseensuchthings?Shalltheearthbemadetobringforthinoneday?Shallanationbebornatonce?ForassoonasZiontravailed,shebroughtforthherchildren." Itmaybe reasonablyexpected that theextraordinarymanneroftheworkthen,willbearsomeproportiontothevery extraordinary events, and that glorious change in the state of theworld,whichGodwillbringtopassbyit.

II.Aworkisnottobejudgedofbyanyeffectsonthebodiesofmen;suchastears,trembling,groans, loudoutcries,agoniesofbody,orthefailingofbodilystrength.Theinfluencepersonsareunder,isnottobejudgedofonewayorother,bysucheffectsonthebody;andthereasonis,becausetheScripturenowheregivesusany such rule.Wecannot conclude thatpersons are under the influence of the true Spirit becausewe see sucheffectsupontheirbodies,becausethisisnotgivenasamarkofthetrueSpirit;norontheotherhand,haveweanyreasontoconclude,fromanysuch outward appearances, that persons are not under the influence oftheSpiritofGod,becausethereisnoruleofScripturegivenustojudgeofspiritsby,thatdoeseitherexpresslyorindirectlyexcludesucheffectsonthebody,nordoesreasonexclude them. It is easilyaccounted for from

the consideration of the nature of divine and eternal things, and thenatureofman,andthelawsoftheunionbetweensoulandbody,howaright influence, a true and proper sense of things, should have sucheffectson thebody,even those thatareof themostextraordinarykind,suchastakingawaythebodilystrength,orthrowingthebodyintogreatagonies,andextortingloudoutcries.Therearenoneofusbutdosuppose,andwouldhavebeenreadyatanytimetosayit,thatthemiseryofhellisdoubtlesssodreadful,andeternitysovast,thatifapersonshouldhaveaclearapprehensionofthatmiseryasitis,itwouldbemorethathisfeebleframe could bear, and especially if at the same time he sawhimself ingreat danger of it, and to be utterly uncertain whether he should bedeliveredfromit,yea,andtohavenosecurityfromitonedayorhour.Ifweconsiderhumannature,wemustnotwonder,thatwhenpersonshaveagreatsenseofthatwhichissoamazinglydreadful,andalsohaveagreatviewoftheirownwickednessandGod'sanger,thatthingsseemtothemtoforebodespeedyandimmediatedestruction.Weseethenatureofmantobesuchthatwhenheisindangerofsometerriblecalamitytowhichheisgreatlyexposed,heisreadyuponeveryoccasiontothink,thatnowitiscoming.—Whenpersons'heartsare fullof fear, in timeofwar, theyarereadytotrembleattheshakingofa leaf,andtoexpecttheenemyeveryminute,andtosaywithinthemselves,nowIshallbeslain.Ifweshouldsupposethatapersonsawhimselfhangingoveragreatpit,fulloffierceandglowingflames,bya thread thatheknew tobeveryweak, andnotsufficienttobearhisweight,andknewthatmultitudeshadbeeninsuchcircumstancesbefore,andthatmostofthemhadfallenandperished,andsawnothingwithin reach, thathe could takeholdof to savehim,whatdistress would he be in! How ready to think that now the thread wasbreaking, that now, this minute, he should be swallowed up in thosedreadful flames! And would not he be ready to cry out in suchcircumstances? How much more those that see themselves in thismannerhangingoveraninfinitelymoredreadfulpit,orheldoveritinthehandofGod,whoatthesametimetheyseetobeexceedinglyprovoked!NowonderthatthewrathofGod,whenmanifestedbutalittletothesoul,overbearshumanstrength.

So it may easily be accounted for, that a true sense of the gloriousexcellencyoftheLordJesusChrist,andofhiswonderfuldyinglove,and

theexerciseofatrulyspiritualloveandjoy,shouldbesuchasverymuchtoovercomethebodilystrength.Weareallreadytoown,thatnomancanseeGodandlive,andthatitisbutaverysmallpartofthatapprehensionofthegloryandloveofChrist,whichthesaintsenjoyinheaven,thatourpresentframecanbear;thereforeitisnotatallstrangethatGodshouldsometimesgivehissaintssuchforetastesofheaven,astodiminishtheirbodily strength. If it was not unaccountable that the queen of Shebafainted,andhadherbodily strength takenaway,when she came to seethegloryofSolomon,much less is itunaccountable thatshewho is theantitypeof the queen of Sheba, (viz.) the Church, that is brought, as itwere, from the utmost ends of the earth, from being an alien andstranger,faroff,inastateofsinandmisery,shouldfaintwhenshecomestoseethegloryofChrist,whoistheantitypeofSolomon;andespeciallywillbe so in thatprosperous,peaceful,gloriouskingdom,whichhewillsetupintheworldinitslatterage.

Some object against such extraordinary appearances, that we have noinstances of them recorded in the New Testament, under theextraordinaryeffusionsoftheSpirit.Werethisallowed,Icanseenoforceintheobjection,ifneitherreason,noranyruleofScripture,excludesuchthings; especially considering what was observed under the foregoingparticular. Idonotknowthatwehaveanyexpressmention in theNewTestamentofanyperson'sweeping,orgroaning,orsighingthroughfearofhell,orasenseofGod'sanger;butisthereanybodysofoolishasfromhencetoargue,thatinwhomsoeverthesethingsappear,theirconvictionsarenotfromtheSpiritofGod?Andthereasonwhywedonotarguethus,is, because these are easily accounted for, from what we know of thenature of man, and from what the Scripture informs us in general,concerningthenatureofeternalthings,andthenatureoftheconvictionsofGod'sSpirit;sothatthereisnoneedthatanythingshouldbesaidinparticular concerning these external, circumstantial effects. Nobodysupposes that there is any need of express scripture for every external,accidentalmanifestationof the inwardmotionof themind:andthoughsuch circumstances are not particularly recorded in sacred history, yetthere is a great deal of reason to think, from the general accounts wehave,thatitcouldnotbeotherwisethanthatsuchthingsmustbeinthosedays.Andthereisalsoreasontothink,thatsuchgreatoutpouringofthe

Spirit was not wholly without those more extraordinary effects onpersons'bodies.Thejailerinparticular,seemstohavebeenaninstanceof that nature, when he, in the utmost distress and amazement, cametrembling,andfelldownbeforePaulandSilas.His fallingdownat thattime does not seem to be a designed putting himself into a posture ofsupplication, or humble address to Paul and Silas; for he seems not tohavesaidanythingtothemthen;buthefirstbroughtthemout,andthenhesaystothem,Sirs,whatmustIdotobesaved?Actsxvi.29,and30.Buthis fallingdownseemstobe fromthesamecauseashis trembling.The psalmist gives an account of his crying out aloud, and a greatweakeningofhisbodyunderconvictionsofconscience,andasenseoftheguiltof sin,Psal.xxxii. 3,4. "When Ikept silencemyboneswaxedold,through my roaring all the day long; for day and night thy hand washeavyuponme:mymoistureisturnedintothedroughtofsummer."—Wemayatleastarguesomuchfromit,thatsuchaneffectofconvictionofsinmaywellinsomecasesbesupposed;forifweshouldsupposeanythingofanauxesisintheexpressions,yetthepsalmistwouldnotrepresenthiscasebywhatwouldbeabsurd,andtowhichnodegreeofthatexerciseofmindhe spokeof,wouldhave any tendency.—We readof thedisciples,Matt.xiv.26.thatwhentheysawChristcomingtotheminthestorm,andtookhim for some terrible enemy, threatening theirdestruction in thatstorm,"theycriedout for fear."Whythenshould itbethoughtstrange,that persons should cry out for fear, when God appears to them, as aterrible enemy, and they see themselves in great danger of beingswallowedupinthebottomlessgulfofeternalmisery?Thespouse,onceandagain,speaksofherselfasoverpoweredwiththeloveofChrist,soastoweakenherbody,andmakeherfaint.Cant.ii.5."Staymywithflagons,comfortmewithapples;forIamsickoflove."Andchap.v.8."Ichargeyou,OyedaughtersofJerusalem,ifyefindmyBeloved,thatyetellhimthatIamsickoflove."Fromwhencewemayatleastargue,thatsuchaneffectmaywellbesupposedtoarise, fromsuchacause in thesaints insomecases,andthatsuchaneffectwillsometimesbeseeninthechurchofChrist.

It is aweak objection, that the impressions of enthusiasts have a greateffectontheirbodies.ThattheQuakersusedtotremble,isnoargumentthat Saul, afterwards Paul, and the jailer, did not tremble from real

convictionsofconscience.Indeedallsuchobjectionsfromeffectsonthebody, let them be greater or less, seem to be exceeding frivolous; theywhoarguethence,proceedinthedark,theyknownotwhatgroundtheygoupon,norbywhatruletheyjudge.Therootandcourseofthingsistobe looked at, and the nature of the operations and affections are to beinquired into, and examined by the rule of God's word, and not themotionsofthebloodandanimalspirits.

III.Itisnoargumentthatanoperationonthemindsofpeopleisnotthework of the Spirit of God, that it occasions a great deal of noise aboutreligion.For though true religionbe of a contrarynature to that of thePharisees—whichwasostentatious,anddelightedtosetitselfforthtotheview of men for their applause—yet such is human nature, that it ismorallyimpossiblethereshouldbeagreatconcern,strongaffection,anda general engagedness of mind amongst a people, without causing anotable, visible, and open commotion and alteration amongst thatpeople.—Surely, it is no argument that the minds of persons are notunder the influenceofGod'sSpirit, that theyareverymuchmoved: forindeed spiritual and eternal things are so great, and of such infiniteconcern, that there is a great absurdity inmen's being butmoderatelymovedandaffectedbythem;andsurely it isnoargumentthat theyarenotmovedbytheSpiritofGod,thattheyareaffectedwiththesethingsinsome measure as they deserve, or in some proportion to theirimportance. And when was there ever any such thing since the worldstood, as a people in general being greatly affected in any affairwhatsoever,withoutnoiseorstir?Thenatureofmanwillnotallowit.

IndeedChristsays,Lukexvii.20."ThekingdomofGodcomethnotwithobservation."Thatis,itwillnotconsistinwhatisoutwardandvisible;itshallnotbe like earthlykingdoms, setupwithoutwardpomp, in someparticularplace,whichshallbeespecially the royal city,andseatof thekingdom;asChristexplainshimselfinthewordsnextfollowing,"Neithershall they say, Lo here, or lo there; for behold the kingdom of God iswithinyou."NotthatthekingdomofGodshallbesetupintheworld,onthe ruin of Satan's kingdom, without a very observable, great effect: amightychangeinthestateofthings,totheobservationandastonishmentof the whole world: for such an effect as this is even held forth in the

propheciesofScripture,andissobyChristhimself,inthisveryplace,andeveninhisownexplanationoftheseforementionedwords,ver.24."Forasthelightningthatlightnethoutofonepartunderheaven,shinethuntoanotherpartunderheaven,soshallalso theSonofmanbe inhisday."This is to distinguish Christ's coming to set up his kingdom, from thecomingoffalseChrist's,whichhetellsuswillbeinaprivatemannerinthedeserts,andinthesecretchambers;whereasthiseventofsettingupthekingdomofGod,shouldbeopenandpublic,inthesightofthewholeworld with clear manifestation, like lightning that cannot be hid, butglares in every one's eyes, and shines from one side of heaven to theother.Andwefind,thatwhenChrist'skingdomcame,bythatremarkablepouringoutof theSpirit in theapostles'days, itoccasionedagreat stirevery where. What a mighty opposition was there in Jerusalem, onoccasionofthatgreateffusionoftheSpirit!AndsoinSamaria,Antioch,Ephesus,Corinth,andotherplaces!Theaffairfilledtheworldwithnoise,andgaveoccasiontosometosayoftheapostles,thattheyhadturnedtheworldupsidedown.Actsxvii.6.

IV.It isnoargumentthatanoperationonthemindsofapeople, isnottheworkoftheSpiritofGod,thatmanywhoarethesubjectsofit,havegreat impressionsmadeontheir imaginations.Thatpersonshavemanyimpressionsontheirimaginations,doesnotprovethattheyhavenothingelse. It is easy to be accounted for, that there should be much of thisnature amongst a people, where a great multitude of all kinds ofconstitutionshavetheirmindsengagedwithintensethoughtandstrongaffectionsaboutinvisiblethings;yea,itwouldbestrangeifthereshouldnot.Suchisournature,thatwecannotthinkofthingsinvisible,withoutadegreeofimagination.Idareappealtoanyman,ofthegreatestpowersofmind, whether he is able to fix his thoughts on God, or Christ, or thethings of another world, without imaginary ideas attending hismeditations?And themore engaged themind is, and themore intensethe contemplation and affection, still the more lively and strong theimaginaryideawillordinarilybe;especiallywhenattendedwithsurprise.And this is the case when the mental prospect is very new, and takesstrongholdof thepassions, as fear or joy; andwhen the changeof thestateandviewsofthemindissudden,fromacontraryextreme,asfromthatwhichwasextremelydreadful, to thatwhich isextremely ravishing

and delightful. And it is no wonder that many persons do not welldistinguishbetweenthatwhichisimaginaryandthatwhichisintellectualand spiritual; and that they are apt to lay too much weight on theimaginarypart,andaremostreadytospeakof that in theaccounttheygiveoftheirexperiences,especiallypersonsoflessunderstandingandofdistinguishingcapacity.

AsGodhasgivenus sucha facultyas the imagination,andsomadeusthat we cannot think of things spiritual and invisible, without someexercise of this faculty; so, it appears tome, that such is our state andnature, that this faculty is really subservient and helpful to the otherfacultiesofthemind,whenaproperuseismadeofit;thoughoftentimes,when the imagination is too strong, and the other faculties weak, itoverbears,anddisturbsthemintheirexercise.Itappearstomemanifest,inmanyinstanceswithwhichIhavebeenacquainted,thatGodhasreallymadeuseofthisfacultytotrulydivinepurposes;especiallyinsomethataremoreignorant.Godseemstocondescendtotheircircumstances,anddealwith themasbabes; asofoldhe instructedhis church,whilst inastateofignoranceandminority,bytypesandoutwardrepresentations.Ican see nothing unreasonable in such a position. Let others who havemuch occasion to deal with souls in spiritual concerns, judge whetherexperiencedoesnotconfirmit.

ItisnoargumentthataworkisnotoftheSpiritofGod,thatsomewhoare the subjects of it havebeen in a kindof ecstasy,wherein theyhavebeen carriedbeyond themselves, andhavehad theirminds transportedintoatrainofstrongandpleasingimaginations,andakindofvisions,asthoughtheywereraptupeventoheaven,andtheresawglorioussights.Ihave been acquainted with some such instances, and I see no need ofbringing in the help of the devil into the account thatwe give of thesethings, nor yet of supposing them to be of the same nature with thevisions of the prophets, or St. Paul's rapture into paradise. Humannature,under these intense exercises and affections, is all that need bebrought into the account. If itmay bewell accounted for, that personsunderatruesenseofthegloriousandwonderfulgreatnessandexcellencyofdivinethings,andsoul-ravishingviewsofthebeautyandloveofChrist,shouldhavethestrengthofnatureoverpowered,asIhavealreadyshown

that it may; then I think it is not at all strange, that amongst greatnumbers that are thus affected and overborne, there should be somepersons of particular constitutions that should have their imaginationsthus affected. The effect is no other thanwhat bears a proportion andanalogy to other effects of the strong exercise of their minds. It is nowonder,whenthethoughtsaresofixed,andtheaffectionssostrong—andthe whole soul so engaged, ravished, and swallowed up—that all otherpartsofthebodyaresoaffected,astobedeprivedoftheirstrength,andthewholeframereadytodissolve.Is itanywonderthat, insuchacase,thebraininparticular,(especiallyinsomeconstitutions,)whichweknowis most especially affected by intense contemplations and exercises ofmind, should be so affected, that its strength and spirits should for aseasonbediverted,andtakenofffromimpressionsmadeontheorgansofexternalsense,andbewhollyemployed ina trainofpleasingdelightfulimaginations, correspondingwith thepresent frameof themind. Somearereadytointerpretsuchthingswrong,andtolaytoomuchweightonthem, as prophetical visions, divine revelations and sometimessignificationsfromheavenofwhatshallcometopass;whichtheissue,insome instances I have known, has shown to be otherwise. But yet, itappearstomethatsuchthingsareevidentlysometimesfromtheSpiritofGod, though indirectly; that is, their extraordinary frame ofmind, andthat strong and lively sense of divine things which is the occasion ofthem,isfromhisSpirit;andalsoasthemindcontinuesinitsholyframe,andretainsadivinesenseoftheexcellencyofspiritualthingseveninitsrapture;whichholyframeandsenseisfromtheSpiritofGod,thoughtheimaginations that attend it are but accidental, and therefore there iscommonly something or other in them that is confused, improper, andfalse.

V.ItisnosignthataworkisnotfromtheSpiritofGod,thatexampleisagreatmeansofit.ItissurelynoargumentthataneffectisnotfromGod,thatmeansareusedinproducingit;forweknowthatitisGod'smannertomakeuseofmeans incarryingonhiswork intheworld,and it isnomore an argument against the divinity of an effect, that this means ismadeuseof,thanifitwasbyanyothermeans.ItisagreeabletoScripturethat persons should be influenced by one another's good example. TheScripturedirectsustosetgoodexamplestothatend,Matt.v.16.1Pet.iii.

1.1Tim.iv.12.Titusii.7.andalsodirectsustobeinfluencedbythegoodexamplesofothers,andtofollowthem,2Cor.viii.1-7.Heb.vi.12.Phil.iii.17.1Cor.iv.16.andchap.xi.1.2Thess.iii.9.1Thess.i.7.Bywhichitappears, that example is one of God's means; and certainly it is noargumentthataworkisnotofGod,thathisownmeansaremadeuseoftoeffectit.

AndasitisascripturalwayofcarryingonGod'swork,byexample,soitisa reasonable way. It is no argument that men are not influenced byreason,thattheyareinfluencedbyexample.Thiswayofpersonsholdingforthtruthtooneanother,hasatendencytoenlightenthemind,andtoconvincereason.Nonewilldenybutthatforpersonstosignifythingsoneto another by words, may rationally be supposed to tend to enlighteneachother'sminds;butthesamethingmaybesignifiedbyactions,andsignified much more fully and effectually. Words are of no use anyotherwise than as they convey our own ideas to others; but actions, insomecases,maydo itmuchmore fully.There is a language in actions;andinsomecases,muchmoreclearandconvincing that inwords. It isthereforenoargumentagainstthegoodnessoftheeffect,thatpersonsaregreatlyaffectedbyseeingotherso;yea, thoughthe impressionbemadeonlybeseeingthetokensofgreatandextraordinaryaffectioninothersintheirbehaviour, taking forgrantedwhat theyareaffectedwith,withouthearingthemsayoneword.

Theremaybelanguagesufficientinsuchacaseintheirbehaviouronly,toconveytheirmindstoothers,andtosignifytothemtheirsenseofthingsmore than can possibly be done bywords only. If a person should seeanother under extreme bodily torment, he might receive much clearerideas,andmoreconvincingevidenceofwhathesufferedbyhisactionsinhis misery, than he could do only by the words of an unaffectedindifferentrelater.Inlikemannerhemightreceiveagreaterideaofanythingthatisexcellentandverydelightful,fromthebehaviourofonethatis in actual enjoyment, than by the dull narration of one which isinexperienced and insensible himself. I desire that thismattermay beexaminedbythestrictestreason.Isitnotmanifest,thateffectsproducedinpersons'mindsarerational,sincenotonlyweakandignorantpeoplearemuch influencedby example, but also those thatmake the greatest

boastofstrengthofreason,aremore influencedbyreasonheldforth inthisway, than almost any otherway. Indeed the religious affections ofmanywhenraisedbythismeans,asbyhearingthewordpreached,oranyothermeans,mayproveflashy,andsoonvanish,asChristrepresentsthestony-groundhearers;buttheaffectionsofsomethusmovedbyexample,areabiding,andprovetobeofsavingissue.

Thereneveryetwasatimeofremarkablepouringoutof theSpirit,andgreatrevivalofreligion,butthatexamplehadamainhand.Soitwasatthereformation,andintheapostles'days,inJerusalemandSamaria,andEphesus,andotherpartsoftheworld,aswillbemostmanifesttoanyonethat attends to the accountswe have in theActs of theApostles. As inthosedaysonepersonwasmoved by another, so one city or townwasinfluencedby the example of another, 1Thess. i. 7, 8. "So that yewereensamples to all that believe in Macedonia and Achaia, for from yousoundedoutthewordoftheLord,notonlyinMacedoniaandAchaia,butalsoineveryplaceyourfaithtoGod-wardisspreadabroad."

It is no valid objection against examples being somuch used, that theScripturespeaksofthewordastheprincipalmeansofcarryingonGod'swork;forthewordofGodistheprincipalmeans,nevertheless,bywhichothermeansoperateandaremadeeffectual.Even the sacramentshavenoeffectbutbytheword;andsoitisthatexamplebecomeseffectual;forallthatisvisibletotheeyeisunintelligibleandvain,withoutthewordofGodtoinstructandguidethemind.ItisthewordofGodthatisindeedheldforthandappliedbyexample,asthewordoftheLordsoundedforthtoother towns inMacedonia, andAchaia, by the exampleof those thatbelieveinThessalonica.

ThatexampleshouldbeagreatmeansofpropagatingthechurchofGodseems tobe severalways signified inScripture: it is signifiedbyRuth'sfollowingNaomioutofthelandofMoab,intothelandofIsrael,whensheresolved that shewould not leave her, butwould gowhither shewent,andwould lodgewhere she lodged; and thatNaomi's people should beher people, and Naomi's God, her God. Ruth, who was the ancestralmother of David, and of Christ was undoubtedly a great type of thechurch; upon which account her history is inserted in the canon ofScripture.InherleavingthelandofMoabanditsgods,tocomeandput

hertrustundertheshadowofthewingsof theGodofIsrael,wehaveatypeoftheconversionnotonlyoftheGentilechurchbutofeverysinner,that isnaturallyanalienandstranger,but inhis conversion forgetshisown people, and fathers house, and becomes a fellow-citizen with thesaintsandatrueIsraelite.Thesameseemstobesignifiedintheeffecttheexampleofthespouse,whenshewassickoflove,hasonthedaughtersofJerusalem, i.e.VisibleChristians,whoare firstawakened,byseeing thespouse in such extraordinary circumstances, and then converted. SeeCant.v.8,9.andvi.1.Andthis isundoubtedlyonewaythat"theSpiritand thebride say, come."Rev. xxii. 17. i.e.TheSpirit in thebride. It isforetold, that thework of God should be verymuch carried on by thismeans, in the last great outpouring of the Spirit, that should introducethegloriousdayofthechurch,sooftenspokenofinScripture,Zech.viii.21-23."Andtheinhabitantsofonecityshallgotoanother,saying,LetusgospeedilytopraybeforetheLord,andtoseektheLordofhosts:Iwillgo also. Yea, many people, and strong nations, shall come to seek theLordofhosts inJerusalem,and topraybefore theLord.Thussaith theLordofhosts,Inthosedaysitshallcometopass,thattenmenshalltakeholdoutofalllanguagesofthenations,evenshalltakeholdoftheskirtofhimthatisaJew,saying,Wewillgowithyou,forwehaveheardthatGodiswithyou."

VI.ItisnosignthataworkisnotfromtheSpiritofGod,thatmany,whoseem to be the subjects of it, are guilty of great imprudences andirregularitiesintheirconduct.WearetoconsiderthattheendforwhichGod pours out his Spirit, is tomakemen holy, and not tomake thempoliticians. Is itnowonder that, inamixedmultitudeofall sorts—wiseandunwise, youngandold, ofweak and strongnatural abilities, understrong impressions of mind—there are many who behave themselvesimprudently. There are but few that know how to conduct themundervehement affections of any kind, whether of a temporal or spiritualnature; to do so requires a great deal of discretion, strength, andsteadinessofmind.AthousandimprudenceswillnotproveaworktobenotoftheSpiritofGod;yea,iftherebenotonlyimprudences,butmanythings prevailing that are irregular, and really contrary to the rules ofGod'sholyword.Thatitshouldbethusmaybewellaccountedfor fromthe exceeding weakness of human nature, together with the remaining

darknessandcorruptionof those thatareyet thesubjectsof thesavinginfluencesofGod'sSpirit,andhavearealzealforGod.

Wehavearemarkable instance, intheNewTestament,ofapeople thatpartook largely of that great effusionof theSpirit in the apostles' days,among whom there nevertheless abounded imprudences and greatirregularities; viz. The church at Corinth. There is scarcely any churchmore celebrated in the New Testament for being blessed with largemeasures of the Spirit of God, both in his ordinary influences, inconvincing and converting sinners, and also in his extraordinary andmiraculous gifts; yet what manifold imprudences, great and sinfulirregularities, and strange confusion did they run into, at the Lord'ssupper,andintheexerciseofchurchdiscipline!Towhichmaybeadded,their indecentmanner of attending other parts of publicworship, theirjarringandcontentionabouttheirteachers,andeventheexerciseoftheirextraordinary gifts of prophecy, speaking with tongues, and the like,whereintheyspakeandactedbytheimmediateinspirationoftheSpiritofGod.

Andifweseegreatimprudences,andevensinful irregularities, insomewhoaregreatinstrumentstocarryonthework,itwillnotproveitnottobetheworkofGod.TheapostlePeterhimself,whowasagreat,eminentlyholy,andinspiredapostle—andoneofthechiefinstrumentsofsettingupthechristianchurchintheworld—whenhewasactuallyengagedinthiswork,wasguiltyofagreatandsinfulerror inhisconduct;ofwhichtheapostlePaulspeaks,Gal.ii.11-13."ButwhenPeterwascometoAntioch,Iwithstoodhimtotheface,becausehewastobeblamed;forbeforethatcertain came from James, he did eat with the Gentiles, but when theywerecome,hewithdrew,andseparatedhimself, fearingthemthatwereof the circumcision; and the other Jews dissembled likewise with him;insomuch,thatBarnabasalsowascarriedawaywiththeirdissimulation."Ifagreatpillarofthechristianchurch—oneofthechiefofthosewhoaretheveryfoundationsonwhich,nexttoChrist,thewholechurchissaidtobebuilt—wasguiltyofsuchanirregularity;isitanywonderifotherlesserinstruments,whohavenotthatextraordinaryconductofthedivineSpirithehad,shouldbeguiltyofmanyirregularities?

Andinparticular,itisnoevidencethataworkisnotofGod,ifmanywho

are either the subjects or the instrument of it, are guilty of too greatforwardness tocensureothersasunconverted.For thismaybe throughmistakestheyhaveembracedconcerningthemarksbywhichtheyaretojudge of the hypocrisy and carnality of others; or from not dulyapprehending the latitude the Spirit ofGod uses in themethods of hisoperations;or,fromwantofmakingdueallowanceforthatinfirmityandcorruptionthatmaybeleftintheheartsofthesaints;aswellasthroughwantofaduesenseoftheirownblindnessandweakness,andremainingcorruption, whereby spiritual pride may have a secret vent this way,undersomedisguise,andnotbediscovered.—Ifweallowthattrulypiousmenmayhaveagreatdeal of remainingblindnessand corruption, andmaybe liabletomistakesaboutthemarksofhypocrisy,asundoubtedlyallwillallow,thenitisnotunaccountablethattheyshouldsometimesrunintosucherrorsasthese.Itisaseasy,anduponsomeaccountsmoreeasytobeaccounted for,why the remaining corruptionof goodmen shouldsometimeshaveanunobservedventthisway,thanmostotherways;andwithout doubt (however lamentable)manyholymenhave erred in thisway.

Lukewarmnessinreligionisabominable,andzealanexcellentgrace;yetabove all other christian virtues, this needs to be strictly watched andsearched;foritisthatwithwhichcorruption,andparticularlyprideandhuman passion, is exceedingly apt to mix unobserved. And it isobservable, thatthereneverwasa timeofgreat reformation, tocausearevivalofzealinthechurchofGod,butthatithasbeenattended,insomenotableinstances,withirregularity,andarunningoutsomewayorotherintoanundueseverity.Thusintheapostles'days,agreatdealofzealwasspentaboutuncleanmeats,withheatofspirit inChristiansoneagainstanother,bothpartiescondemningandcensuringoneanother,asnottrueChristians;whentheapostlehadcharityforboth,asinfluencedbyaspiritofrealpiety:"hethateats,"sayshe,"totheLordheeats,andgivethGodthanks;andhe thateathethnot, to theLordheeathethnot, andgivethGod thanks." So in the church of Corinth, they had got into a way ofextollingsomeministers,andcensuringothers,andwerepuffeduponeagainstanother:butyetthesethingswerenosignthattheworkthensowonderfully carried on,was not thework ofGod. And after this,whenreligionwasstillgreatlyflourishingintheworld,andaspiritofeminent

holinessandzealprevailedinthechristianchurch,thezealofChristiansranoutintoaveryimproperandundueseverity,intheexerciseofchurchdiscipline towards delinquents. In some cases theywould by nomeansadmit them into their charity and communion though they appearedneversohumbleandpenitent.AndinthedaysofConstantinetheGreat,the zeal of Christians against heathenism ran out into a degree ofpersecution.Sointhatgloriousrevivalofreligion,atthereformation,zealin many instances appeared in a very improper severity, and even adegreeofpersecution;yea,insomeofthemosteminentreformers;asinthegreatCalvininparticular.Andmanyinthosedaysoftheflourishingof vital religion, were guilty of severely censuring others that differedfromtheninopinioninsomepointsofdivinity.

VII. Nor are many errors in judgment, and some delusions of Satanintermixedwiththework,anyargumentthattheworkingeneralisnotoftheSpiritofGod.Howevergreataspiritualinfluencemaybe,itisnottobe expected that the Spirit of God should be given now in the samemannerastotheapostles, infalliblytoguidetheminpointsofchristiandoctrine, so that what they taught might be relied on as a rule to thechristianchurch.AndifmanydelusionsofSatanappear,atthesametimethatagreatreligiousconcernprevails,itisnotanargumentthattheworkingeneral isnottheworkofGod,anymorethanitwasanargumentinEgypt, that there were no truemiracles wrought there, by the hand ofGod, because Jannes and Jambres wrought false miracles at the sametimebythehandofthedevil.Yea,thesamepersonsmaybethesubjectsofmuchoftheinfluencesoftheSpiritofGod,andyetinsomethingsbeledawaybythedelusionsofSatan,andthisbenomoreofparadoxthanmanyotherthingsthataretrueofrealsaints,inthepresentstate,wheregracedwellswithsomuchcorruption,andthenewmanandtheoldmansubsist together in the same person; and the kingdom of God and thekingdomofthedevilremainforawhiletogetherinthesameheart.Manygodly persons have undoubtedly in this and other ages, exposedthemselvestowoefuldelusions,byanaptnesstolaytoomuchweightonimpulses and impressions, as if they were immediate revelations fromGod,tosignifysomethingfuture,ortodirectthemwheretogo,andwhattodo.

VIII.Ifsome,whowerethoughttobewroughtupon,fallawayintogrosserrors,orscandalouspractices,itisnoargumentthattheworkingeneralisnottheworkoftheSpiritofGod.Thattherearesomecounterfeits,isno argument thatnothing is true: such things are always expected in atime of reformation. If we look into church history, we shall find noinstanceofanygreatrevivalofreligion,butwhathasbeenattendedwithmany such things. Instances of this nature in the apostles' days wereinnumerable; some fell away into gross heresies, others into vilepractices,thoughtheyseemedtobethesubjectsofaworkoftheSpirit—andwereacceptedforawhileamongstthosethatweretrulyso,astheirbrethren and companions—and were not suspected till they went outfromthem.Andsomeof thesewere teachersandofficers—andeminentpersons in the christian church—whom God had endowed withmiraculousgiftsoftheHolyGhost;asappearsbythebeginningofthe6thchapteroftheHebrews.AninstanceofthesewasJudas,whowasoneofthe twelve apostles, and had long been constantly united to, andintimately conversant with, a company of truly experienced disciples,withoutbeingdiscoveredor suspected, tillhediscoveredhimselfbyhisscandalouspractice.

HehadbeentreatedbyJesushimself,inallexternalthings,asifhehadtruly been a disciple, even investing himwith the character of apostle,sendinghimforthtopreachthegospel,andenduinghimwithmiraculousgiftsoftheSpirit.ForthoughChristknewhim,yethedidnotthenclothehimselfwith the characterofomniscientJudge, and searcherofhearts,but acted the part of a minister of the visible church; (for he was hisFather'sminister;)andthereforerejectedhimnot,tillhehaddiscoveredhimselfbyhisscandalouspractice; therebygivinganexample toguidesandrulersofthevisiblechurch,nottotakeituponthemtoactthepartofsearcherofhearts,buttobeinfluencedintheiradministrationsbywhatisvisibleandopen.—Thereweresomeinstances thenofsuchapostates,aswereesteemedeminentlyfullofthegraceofGod'sSpirit.Aninstanceof thisnatureprobablywasNicolas,oneof thesevendeacons,whowaslooked upon by the Christians in Jerusalem, in the time of thatextraordinarypouringoutoftheSpirit,asamanfulloftheHolyGhost,andwaschosenoutofthemultitudeofChristianstothatoffice,forthatreason;asyoumaysee inActsvi.3,5.Yetheafterwards fellawayand

becametheheadofasectofvileheretics,ofgrosspractices,calledfromhisnamethesectoftheNicolaitans,[Butthroughthesehereticsassumedhisname, itdoesnot follow thathecountenanced theirenormities.SeeCalmet’sDict.Nicolas]Rev.ii.6,and15.

Sointhetimeofthereformationfrompopery,howgreatwasthenumberofthosewhoforawhileseemedtojoinwiththereformers,yetfellawayintothegrossestandmostabsurderrors,andabominablepractices.Andit is particularly observable, that in times of great pouring out of theSpirittorevivereligionintheworld,anumberofthosewhoforawhileseemed to partake in it, have fallen off intowhimsical and extravaganterrors,andgrossenthusiasm,boastingofhighdegreesofspiritualityandperfection,censuringandcondemningothersascarnal.ThusitwaswiththeGnostics intheapostles' times;andthus itwaswithseveralsectsatthereformation,asAnthonyBurgessobservesinhisbookcalledSpiritualRefinings, Part I. Serm. 23. P. 132. "The first worthy reformers, andglorious instrumentsofGod, foundabitter conflictherein, so thattheywereexercisednotonlywith formalists,and traditionarypapistson theoneside,butmenthatpretendedthemselvestobemoreenlightenedthanthe reformerswere, on the other side: hence they called those that didadhere to the Scripture, and would try revelations by it, Literists andVowelists,asmenacquaintedwiththewordsandvowelsoftheScripture,havingnothingoftheSpiritofGod:andwheresoeverinanytownthetruedoctrineof thegospelbrake forth to thedisplacingofpopery,presentlysuch opinions arose, like tares that came up among the good wheat;whereby great divisions were raised, and the reformation madeabominableandodioustotheworld;as if thathadbeenthesuntogiveheatandwarmthtothosewormsandserpentstocrawloutoftheground.HencetheyinveighedagainstLuther,andsaidhehadonlypromulgatedacarnalgospel."—Someof the leadersof thosewildenthusiastshadbeenforawhilehighlyesteemedbythefirstreformers,andpeculiarlydeartothem.—Thus also in England, at the time when vital religion muchprevailed in the days of King Charles I, the interregnum, and OliverCromwell,suchthingsastheseabounded.AndsoinNewEngland,inherpurest days, when vital piety flourished, such kind of things as thesebrokeout.Thereforethedevil'ssowingsuchtaresisnoproofthatatrueworkoftheSpiritofGodisnotgloriouslycarriedon.

IX. It is no argument that awork is not from the Spirit ofGod, that itseemstobepromotedbyministersinsistingverymuchontheterrorsofGod'sholy law,and thatwithagreatdealofpathosandearnestness. Iftherebe reallyahellof suchdreadful andnever-ending torments, as isgenerally supposed, of whichmultitudes are in great danger—and intowhich the greater part of men in christian countries do actually fromgenerationtogenerationfall,forwantofasenseofitsterribleness,andsoforwantoftakingduecaretoavoidit—thenwhyisitnotproperforthosewhohavethecareofsoulstotakegreatpainstomakemensensibleofit?Whyshouldtheynotbe toldasmuchof the truthascanbe?If Iamindangerofgoingtohell,IshouldbegladtoknowasmuchaspossiblyIcanofthedreadfulnessofit.IfIamverypronetoneglectduecaretoavoidit,hedoesmethebestkindness,whodoesmosttorepresenttomethetruthofthecase,thatsetsforthmymiseryanddangerintheliveliestmanner.

Iappealtoeveryone,whetherthisisnottheverycoursetheywouldtakeincaseofexposednesstoanygreattemporalcalamity?Ifanyofyouwhoareheadsoffamiliessawoneofyourchildreninahouseallonfire,andinimminentdangerofbeingsoonconsumedintheflames,yetseemedtobe very insensible of its danger, and neglected to escape after you hadoften called to it—would you go on to speak to it only in a cold andindifferentmanner?Wouldnotyoucryaloud,andcallearnestlytoit,andrepresentthedangeritwasin,anditsownfollyindelaying,inthemostlivelymannerofwhichyouwascapable?Ifyoushouldcontinuetospeakto it only in a cold manner, as you are wont to do in ordinaryconversationaboutindifferentmatters,wouldnotthoseaboutyoubeginto think you were bereft of reason yourself? This is not the way ofmankindintemporalaffairsofgreatmoment, thatrequireearnestheedandgreathaste,andaboutwhichtheyaregreatlyconcerned.Theyarenotwonttospeaktootheroftheirdanger,andwarnthembutalittleorinacoldand indifferentmanner.Nature teachesmen otherwise. Ifwewhohave the care of souls, knew what hell was, had seen the state of thedamned,orbyanyothermeanshadbecomesensiblehowdreadfultheircasewas—andatthesametimeknewthatthegreaterpartofmenwentthither, and saw our hearers not sensible of their danger—it would bemorallyimpossibleforustoavoidmostearnestlysettingbeforethemthedreadfulnessofthatmisery,andtheirgreatexposednesstoit,andevento

cryaloudtothem.

Whenministers preach of hell, and warn sinners to avoid it, in a coldmanner—thoughtheymaysayinwordsthatitisinfinitelyterrible—theycontradictthemselves.Foractions,asIobservedbefore,havealanguageas well as words. If a preacher's words represent the sinner's state asinfinitely dreadful, while his behaviour and manner of speakingcontradictit—showingthatthepreacherdoesnotthinkso—hedefeatshisownpurpose;forthelanguageofhisactions,insuchacase,ismuchmoreeffectualthanthebaresignificationofhiswords.NotthatIthinkthatthelawonlyshouldbepreached:ministersmaypreachotherthingstoolittle.The gospel is to be preached as well as the law, and the law is to bepreached only tomakeway for the gospel, and in order that itmay bepreachedmoreeffectually.Themainworkofministers is topreach thegospel:"Christistheendofthelawforrighteousness."Sothataministerwouldmissitverymuchifheshouldinsistsomuchontheterrorsofthelaw,as to forgethisLord,andneglect topreach thegospel; but yet thelawisverymuchtobeinsistedon,andthepreachingofthegospelisliketobeinvainwithoutit.

Andcertainlysuchearnestnessandaffectioninspeakingisbeautiful,asbecomes the nature and importance of the subject. Not but that theremay be such a thing as an indecent boisterousness in a preacher,somethingbesideswhatnaturally arises from thenature of his subject,and inwhich thematter andmanner donotwell agree together. Sometalkofitasanunreasonablethingtofrightpersonstoheaven;butIthinkit is a reasonable thing to endeavour to fright persons away from hell.They stand upon its brink, and are just ready to fall into it, and aresenselessof theirdanger. Is itnota reasonable thing to frightapersonout of a house on fire? The word fright is commonly used for sudden,causeless fear, or groundless surprise; but surely a just fear, for whichthereisgoodreason,isnottobespokenagainstunderanysuchname.

SECT.II.

What are distinguishing scripture evidences of a work of the Spirit ofGod.

Having shown, in some instances, what are not evidences that a workwrought among a people, is not a work of the Spirit of God, I nowproceed, in thesecondplace,aswasproposed, to showpositively,whatare the sure,distinguishingscriptureevidences andmarksof aworkoftheSpiritofGod,bywhichwemayproceedin judgingofanyoperationwe find in ourselves, or see among a people, without danger of beingmisled.—And in this, as I said before, I shall confinemyself wholly tothosemarkswhicharegivenusbytheapostleinthechapterwhereinismytext,wherethismatterisparticularlyhandled,andmoreplainlyandfullythananywhereelseintheBible.Andinspeakingtothesemarks,IshalltakethemintheorderinwhichIfindtheminthechapter.

I.WhentheoperationissuchastoraisetheiresteemofthatJesuswhowasbornoftheVirgin,andwascrucifiedwithoutthegatesofJerusalem;andseemsmoretoconfirmandestablishtheirmindsinthetruthofwhatthegospeldeclarestousofhisbeingtheSonofGod,andtheSaviourofmen;isasuresignthatitisfromtheSpiritofGod.Thissigntheapostlegivesusinthe2dand3dverses,."HerebyknowyetheSpiritofGod;andevery spirit that confesseth that Jesus Christ is come in the flesh is ofGod;andeveryspiritthatconfessethnotthatJesusChristiscomeintheflesh is not of God." This implies a confessing not only that there wassuch a person who appeared in Palestine, and did and suffered thosethingsthat are recordedofhim,but thathewasChrist, i.e.TheSonofGod,anointedtobeLordandSaviour,asthenameJesusChristimplies.Thatthusmuchisimpliedintheapostle'smeaning,isconfirmedbythe15thverse,where theapostle is stillon thesamesubjectof signsof thetrueSpirit; "Whosoever shall confess thatJesus is theSonofGod,Goddwelleth inhim,andhe inGod."Andit is tobeobservedthatthewordconfess, as it is often used in the New Testament, signifies more thenmerely allowing: it implies an establishing and confirming of a thingbytestimony,anddeclaringitwithmanifestationofesteemandaffection;soMatt. x. 32. "Whosoever thereforeshall confessmebeforemen,himwill I confessalsobeforemyFatherwhich is inheaven."Rom.xv.9. "Iwill confess to thee among theGentiles, and sing unto thy name."AndPhil. ii.11."ThateverytongueshallconfessthatJesusChrist isLord, tothegloryofGodtheFather."Andthatthisistheforceoftheexpression,astheapostleJohnusesitintheplace,isconfirmedinthenextchapter,

ver.1."WhosoeverbelieveththatJesusistheChrist,isbornofGod,andeveryonethatlovethhimthatbegat, lovethhimalsothatisbegottenofhim."Andby thatparallelplaceof theapostlePaul,wherewehave thesamerulegiventodistinguishthetrueSpiritfromallcounterfeits,1Cor.xii.3."WhereforeIgiveyoutounderstandthatnomanspeakingbytheSpiritofGod,callethJesusaccursed;(orwillshowanillormeanesteemofhim;)andthatnomancansaythatJesusistheLord,butbytheHolyGhost."

SothatifthespiritthatisatworkamongapeopleisplainlyobservedtoworksoastoconvincethemofChrist,andleadthemtohim—toconfirmtheirminds in the belief of the history of Christ as he appeared in theflesh—andthatheistheSonofGod,andwassentofGodtosavesinners;thatheistheonlySaviour,andthattheystandingreatneedofhim;andifheseemstobegetinthemhigherandmorehonourablethoughtsofhimthantheyusedtohave,andtoinclinetheiraffectionsmoretohim;itisasuresignthatitisthetrueandrightSpirit;howeverincapablewemaybetodetermine,whetherthatconvictionandaffectionbeinthatmanner,ortothatdegree,astobesavingornot.

But the words of the apostle are remarkable; the person to whom theSpiritgivestestimony,andforwhomheraisestheiresteem,mustbethatJesuswhoappearedintheflesh,andnotanotherChristinhisstead;noranymysticalfantasticalChrist;suchasthelightwithin.ThisthespiritofQuakersextols,whileitdiminishestheiresteemofanddependenceuponanoutwardChrist—orJesusashecameintheflesh—andleadsthemofffromhim;butthespiritthatgivestestimonyforthatJesus,andleadstohim,canbenootherthantheSpiritofGod.

Thedevilhasthemostbitterandimplacableenmityagainstthatperson,especially inhis characterof the Saviour ofmen; hemortally hates thestoryanddoctrineofhisredemption;heneverwouldgoabouttobegetinmen more honourable thoughts of him, and lay greater weight on hisinstructionsandcommands.TheSpirit that inclinesmen'sheartstotheseed of the woman, is not the spirit of the serpent that has such anirreconcileable enmity against him.He that heightensmen's esteem ofthegloriousMichael,thatprinceofangels,isnotthespiritofthedragonthatisatwarwithhim.

II.WhenthespiritthatisatworkoperatesagainsttheinterestsofSatan'skingdom,whichliesinencouragingandestablishingsin,andcherishingmen'sworldly lusts; this is a sure sign that it is a true, andnot a falsespirit.This signwe have given us in the 4th and 5th verses. "Ye are ofGod,littlechildren,andhaveovercomethem;becausegreaterishethatis inyou, thanhe that is in theworld.They areof theworld, thereforespeak they of the world, and the world heareth them."Here is a plainantithesis: it isevident that theapostle isstillcomparing those that areinfluencedbythetwooppositekindsofspirits,thetrueandthefalse,andshowingthedifference;theoneisofGod,andovercomesthespiritoftheworld;theotherisoftheworld,andspeaksandsavoursofthethingsoftheworld.Thespiritofthedevilisherecalled,"hethatisintheworld."Christ says, "Mykingdom isnotof thisworld."But it is otherwisewithSatan'skingdom;heis"thegodofthisworld."

What the apostle means by the world, or "the things that are of theworld,"welearnbyhisownwords,inthe2dchapterofthisepistle,15thand 16thverses. "Lovenot theworld,neither the things that are in theworld:ifanymanlovetheworld,theloveoftheFatherisnotinhim:forallthatisintheworld,thelustoftheflesh,andthelustoftheeyes,andtheprideoflife,isnotoftheFather,butisoftheworld."Sothatbytheworld the apostle evidently means every thing that appertains to theinterest of sin, and comprehends all the corruptions and lusts ofmen,andallthoseactsandobjectsbywhichtheyaregratified.

So that wemay safely determine, fromwhat the apostle says, that thespiritthatisatworkamongstapeople,aftersuchamanner,astolessenmen'sesteemofthepleasures,profits,andhonoursoftheworld,andtotake off their hearts from an eager pursuit after these things; and toengagetheminadeepconcernaboutafuturestateandeternalhappinesswhich the gospel reveals—and puts them upon earnestly seeking thekingdomofGodandhisrighteousness;andthespiritthatconvincesthemofthedreadfulnessofsin, theguilt itbrings,andthemiserytowhichitexposes;mustneedsbetheSpiritofGod.

It is not to be supposed that Satan would convince men of sin, andawakentheconscience;itcannowayservehisend,tomakethatcandle

oftheLordshinethebrighter,andtoopenthemouthofthatvicegerentof God in the soul. It is for his interest, whatever he does, to lullconscience asleep, and keep it quiet. To have that, with its eyes andmouth open in the soul,will tend to clog and hinder all his designs ofdarkness, and evermore todisturbhis affairs, to cross his interest, anddisquiet him, so that he can manage nothing to his mind withoutmolestation.Would thedevil,whenhe isabout toestablishmen in sin,take such a course, in the first place, to enlighten and awaken theconscience to see the dreadfulness of sin, and make them exceedinglyafraidofit,andsensibleoftheirmiserybyreasonoftheirpastsins,andtheir great need of deliverance from their guilt?Would hemake themmore careful, inquisitive, andwatchful todiscernwhat is sinful; and toavoidfuturesins;andsomoreafraidofthedevil'stemptations,andmorecarefultoguardagainstthem?Whatdothosemendowiththeirreason,thatsupposethattheSpiritthatoperatesthus,isthespiritofthedevil?

Possibly some may say, that the devil may even awaken men'sconsciences to deceive them, andmake them think they have been thesubjectsofasavingworkoftheSpiritofGod,whiletheyareindeedstillinthegallofbitterness.Buttothis itmaybereplied, thatthemanwhohasanawakenedconscience,istheleastlikelytobedeceivedofanymanintheworld; it is thedrowsy, insensible,stupidconscience that ismosteasilyblinded.Themoresensibleconscienceisinadiseasedsoul,thelesseasilyisitquietedwithoutarealhealing.Themoresensibleconscienceismadeofthedreadfulnessofsin,andofthegreatnessofaman'sownguilt,thelesslikelyishetorestinhisownrighteousness,ortobepacifiedwithnothing but shadows. Aman that has been thoroughly terrified with asenseofhisowndangerandmisery, isnoteasily flatteredandmade tobelieve himself safe,without any good grounds. To awaken conscience,andconvinceitoftheevilofsin,cannottendtoestablishit,butcertainlytendstomakewayforsinandSatan'sbeingcutout.Therefore this isagoodargumentthattheSpiritthatoperatesthus,cannotbethespiritofthedevil;exceptwesupposethatChristknewnothowtoargue,whotoldthe Pharisees—who supposed that the Spirit bywhich hewrought,wasthespiritofthedevil—thatSatanwouldnotcastoutSatan,Matt.xii.25,26.—And therefore, if we see persons made sensible of the dreadfulnature of sin, and of the displeasure of God against it; of their own

miserable condition as they are in themselves, by reason of sin, andearnestlyconcernedfortheireternalsalvation—andsensibleoftheirneedofGod'spityandhelp,andengagedtoseekitintheuseofthemeansthatGodhasappointed—wemaycertainlyconcludethat it is fromtheSpiritofGod,whatevereffectsthisconcernhasontheirbodies;thoughitcausethemtocryoutaloud,ortoshriek,ortofaint;or,thoughitthrowthemintoconvulsions,orwhateverotherwaythebloodandspiritsaremoved.

The influence of the Spirit of God is yet more abundantly manifest, ifpersonshavetheirheartsdrawnofffromtheworld,andweanedfromtheobjectsoftheirworldlylusts,andtakenofffromworldlypursuits,bythesensetheyhaveoftheexcellencyofdivinethings,andtheaffectiontheyhavetothosespiritualenjoymentsofanotherworld,thatarepromisedinthegospel.

III. The spirit that operates in such a manner, as to cause in men agreaterregardtotheHolyScriptures,andestablishesthemmoreintheirtruth and divinity, is certainly the Spirit of God. This rule the apostlegivesusinthe6thverse:."WeareofGod;hethatknowethGodhearethus; he that is not ofGod heareth not us: hereby knowwe the spirit oftruth,andthespiritoferror."WeareofGod;thatis,"WetheapostlesaresentforthofGod,andappointedbyhimtoteachtheworld,andtodeliverthose doctrine and instructions, which are to be their rule; he thatknoweth God, heareth us," &c.—The apostle's argument here equallyreachesallthat inthesamesenseareofGod;that is,all thosethatGodhasappointedand inspired todeliver tohischurch its ruleof faithandpractice;alltheprophetsandapostles,whosedoctrineGodhasmadethefoundationonwhichhehasbuilthischurch,asinEph.ii.20.inaword,allthepenmenoftheHolyScriptures.ThedevilneverwouldattempttobegetinpersonsaregardtothatdivinewordwhichGodhasgiventobethegreatandstandingruleforthedirectionofhischurchinallreligiousmatters, andall concernsof their souls, in all ages.AspiritofdelusionwillnotinclinepersonstoseekdirectionatthemouthofGod.Tothelawand to the testimony, is never the cry of those evil spirits that have nolightinthem;foritisGod'sowndirectiontodiscovertheirdelusions.Isa.viii.19,20."Andwhentheyshallsayuntoyou,Seekuntothemthathavefamiliarspirits,anduntowizardsthatpeepandthatmutter:shouldnota

peopleseekuntotheirGod?Forthelivingtothedead?Tothelawandtothetestimony;iftheyspeaknotaccordingtothisword,itisbecausethereis no light in them." The devil does not say the same as Abrahamdid,"TheyhaveMosesandtheprophets, let themhearthem:"northesamethatthevoicefromheavendidconcerningChrist,"Hearyehim."Wouldthespiritoferror,inordertodeceivemen,begetinthemahighopinionof the infallible rule, and incline them to thinkmuchof it, andbe veryconversantwithit?Wouldtheprinceofdarkness,inordertopromotehiskingdomofdarkness, leadmen to the sun?ThedevilhasevershownamortalspiteandhatredtowardsthatholybooktheBible:hehasdoneallin his power to extinguish that light; and to drawmen off from it: heknows it to be that light by which his kingdom of darkness is to beoverthrown.Hehashadformanyagesexperienceofitspowertodefeathis purposes, and baffle his designs: it is his constant plague. It is themainweaponwhichMichaelusesinhiswarwithhim:itistheswordoftheSpirit,thatpierceshimandconquershim.Itisthatgreatandstrongsword, with which God punishes Leviathan, that crooked serpent. It isthatsharpswordthatwereadof,Rev.xix. 15.Thatproceedsoutof themouthof him that sat on thehorse,withwhichhe smiteshis enemies.Every text is adart to torment theold serpent.Hehas felt the stingingsmartthousandsoftimes;thereforeheisengagedagainsttheBible,andhateseverywordinit:andwemaybesurethatheneverwillattempttoraisepersons' esteem of it, or affection to it. And accordinglywe see itcommoninenthusiasts,thattheydepreciatethiswrittenrule,andsetupthelightwithinorsomeotherruleaboveit.

IV. Another rule to judge of spirits may be drawn from thosecompellations given to theopposite spirits, in the lastwords of the6thverse,."Thespiritoftruthandthespiritoferror."Thesewordsexhibitthetwo opposite characters of the Spirit of God, and other spirits thatcounterfeithisoperations.Andtherefore, ifbyobserving themannerofthe operation of a spirit that is atwork among a people,we see that itoperatesasaspiritoftruth,leadingpersonstotruth,convincingthemofthosethingsthataretrue,wemaysafelydeterminethatitisarightandtruespirit.Forinstance,ifweobservethatthespiritatworkmakesmenmoresensiblethantheyusedtobe,thatthereisaGod,andthatheisagreatandsin-hatingGod;thatlifeisshort,andveryuncertain;andthat

there is another world; that they have immortal souls, and must giveaccount of themselves toGod, that they are exceeding sinful by natureandpractice;thattheyarehelplessinthemselves;andconfirmstheminother things that are agreeable to some sound doctrine; the spirit thatworksthusoperatesasaspiritoftruth;herepresentsthingsastheytrulyare. He brings men to the light; for whatever makes truth manifest islight; as the apostle Paul observes, Eph. v. 13. "But all things that arereproved(ordiscovered,asitisinthemargin)aremademanifestbythelight;forwhatsoeverdothmakemanifestislight."Andthereforewemayconclude,thatitisnotthespiritofdarknessthatdoththusdiscoverandmakemanifestthetruth.ChristtellsusthatSatanisaliar,andthefatherof lies; and his kingdom is a kingdom of darkness. It is upheld andpromoted only by darkness and error. Satan has all his power ofdominion by darkness. Hence we read of the power of darkness. Lukexxii.53.AndCol.i.13.Anddevilsarecalled"therulersofthedarknessofthisworld."Whateverspiritremovesourdarkness,andbringsustothelight, undeceives us, and, by convincing us of the truth, doth us akindness. If I ambrought to a sight of truth, and ammade sensible ofthings as they really are, my duty is immediately to thank God for it,withoutstandingfirsttoinquirebywhatmeansIhavesuchabenefit.

V.IfthespiritthatisatworkamongapeopleoperatesasaspiritoflovetoGodandman,itisasuresignthatitistheSpiritofGod.Thissigntheapostle insists upon from the 6th verse to the end of the chapter."Beloved, letus loveoneanother; for love isofGod,andeveryonethatlovethisbornofGod,andknowethGod:hethatlovethnot,knowethnotGod; for God is love," &c. Here it is evident, that the apostle is stillcomparingthosetwosortsofpersonsthatareinfluencedbytheoppositekindsofspirits;andmentionsloveasamarkbywhichwemayknowwhohas the true spirit: but this is especially evident by the 12th and 13thverses. "If we love one another, God dwelleth in us, and his love isperfected in us: hereby know we that we dwell in him, and he in us,becausehehathgivenusofhisSpirit."IntheseversesloveisspokenofasifitwerethatwhereintheverynatureoftheHolySpiritconsisted;or,asifdivinelovedwellinginus,andtheSpiritofGoddwellinginus,werethesame thing; as it is also in the last twoversesof the foregoing chapter,andinthe16thverse.ofthischapter.Thereforethislastmarkwhichthe

apostlegivesofthetrueSpiritheseemstospeakofasthemosteminent:and so insists muchmore largely upon it, than upon all the rest; andspeaksexpresslyofbothlovetoGodandmen;oflovetomeninthe7th,11th, and 12th verses;. and of love to God, in the 17th, 18th, and 19thverses.;andofbothtogether,inthelasttwoverses;andoflovetomen,asarisingfromlovetoGod,intheselasttwoverses.

Therefore,whenthespiritthatisatworkamongstthepeople,tendsthisway,andbringsmanyofthemtohighandexaltingthoughtsoftheDivineBeing, and his glorious perfections; and works in them an admiring,delightfulsenseoftheexcellencyofJesusChrist;representinghimasthechiefamongtenthousand,andaltogetherlovely,andmakeshimpreciousto the soul; winning and drawing the heart with those motives andincitements to love, of which the apostle speaks in that passage ofScriptureweareupon,viz.Thewonderful,freeloveofGodingivinghisonly-begottenSontodieforus,andthewonderfuldyingloveofChristtous,who had no love to him, but were his enemies;must needs be theSpirit of God, as ver. 9, 10. "In this was manifested the love of Godtowardsus,becauseGodsenthisonlybegottenSon into theworld, thatwemightlivethroughhim.Hereinislove;notthatwelovedGod,butthathelovedus,andsenthisSontobethepropitiationforoursins."Andver.16."Andwehaveknown,andbelieved,thelovethatGodhathtous."Andver.19."Welovehimbecausehefirstlovedus."Thespiritthatexcitestoloveonthesemotives,andmakestheattributesofGodasrevealedinthegospel,andmanifestedinChrist,delightfulobjectsofcontemplation;andmakes the soul to long after God and Christ—after their presence andcommunion, acquaintance with them, and conformity to them—and tolive so as toplease andhonour them; the spirit that quells contentionsamongmen,andgivesaspiritofpeaceandgoodwill, excites toactsofoutward kindness, and earnest desires of the salvation of souls-andcausesadelightinthosethatappearasthechildrenGod,andfollowersofChrist; I say,whena spirit operates after thismanner amongapeople,thereisthehighestkindofevidenceoftheinfluenceofatrueanddivinespirit.

Indeed there is a counterfeit love, that often appears among thosewhoare led by a spirit of delusion. There is commonly in the wildest

enthusiasts, a kind of union and affection, arising from self-love,occasionedby their agreeing in those thingswherein they greatlydifferfromallothers,andfromwhichtheyareobjectsoftheridiculeofalltherestofmankind.Thisnaturallywillcausethemsomuchthemoretoprizethosepeculiaritiesthatmakethemtheobjectsofothers'contempt.ThustheancientGnostics,andthewildfanaticsthatappearedatthebeginningofthereformation,boastedoftheirgreatloveonetoanother;onesectofthem,inparticular,callingthemselvesthefamilyoflove.Butthisisquiteanotherthing,thanthatchristianloveIhavejustdescribed:itisonlytheworkingofanaturalself-love,andnotruebenevolence,anymorethattheunionandfriendshipwhichmaybeamongacompanyofpirates,thatareatwarwithalltherestoftheworld.Thereisenoughsaidinthispassageofthenatureofatrulychristianlove,thoroughlytodistinguishitfromallsuch counterfeits. It is love that arises from apprehension of thewonderfulrichesofthefreegraceandsovereigntyofGod'slovetous,inChristJesus;beingattendedwithasenseofourownutterunworthiness,as in ourselves the enemies and haters of God and Christ, and with arenunciationofallourownexcellencyandrighteousness.Seever.9,10,11, and 19. The surest character of true divine supernatural love—distinguishingitfromcounterfeitsthatarisefromanaturalself-love—is,that the christian virtue of humility shines in it; that which above allothers renounces, abases, and annihilates what we term self. Christianlove,ortruecharity,isanhumblelove.1Cor.xiii.4,5."Charityvauntethnotitself, isnotpuffedup,dothnotbehaveitselfunseemly,seekethnotherown,isnoteasilyprovoked."Whenthereforeweseeloveinpersonsattended with a sense of their own littleness, vileness, weakness, andutter insufficiency; and so with self-diffidence, self-emptiness, self-renunciation,andpovertyofspirit; theseare themanifest tokensof theSpiritofGod.

He that thus dwells in love, dwells in God, and God in him.What theapostle speaksof asagreat evidenceof the trueSpirit, isGod's loveorChrist'slove;asver.12.—"hisloveisperfectedinus."Whatkindof lovethat is,wemayseebest inwhatappeared inChrist'sexample.The lovethatappearedinthatLambofGod,wasnotonlyalovetofriends,buttoenemies,anda loveattendedwithameekandhumble spirit. "Learnofme,"sayshe,"forIammeekandlowlyinheart."—Loveandhumilityare

twothingsthemostcontrarytothespiritofthedevil,ofanythingintheworld; for the character of that evil spirit, above all things, consists inprideandmalice.

ThusIhavespokenparticularlytotheseveralmarkstheapostlegivesusofaworkofthetrueSpirit.Therearesomeofthesethingswhichthedevilwouldnotdoifhecould:thushewouldnotawakentheconscience,andmakemensensibleoftheirmiserablestatebyreasonofsin,andsensibleof their great need of a Saviour; and hewould not confirmmen in thebelief thatJesus is theSonofGod, and theSaviourof sinners, or raisemen's valueandesteemofhim:hewouldnotbeget inmen'sminds anopinionofthenecessity,usefulness,andtruthoftheHolyScriptures,orincline them tomakemuch use of them; nor would he showmen thetruth,inthingsthatconcerntheirsouls'interest;toundeceivethem,andlead themoutofdarkness into light, and give thema viewof things astheyreallyare.Andthereareotherthingsthatthedevilneithercannorwilldo;hewillnotgivemenaspiritofdivinelove,orchristianhumilityand poverty of spirit; nor could he if he would. He cannot give thosethingshehasnothimself:thesethingsareascontraryaspossibletohisnature. And therefore when there is an extraordinary influence oroperationappearingonthemindsofapeople,ifthesethingsarefoundinit,wearesafe indeterminingthat it istheworkofGod,whateverothercircumstances itmaybe attendedwith,whatever instruments areused,whatevermethodsare takentopromote it;whatevermeansasovereignGod, whose judgments are a great deep, employs to carry it on; andwhatevermotiontheremaybeoftheanimalspirits,whatevereffectsmaybewroughtonmen'sbodies.Thesemarks,thattheapostlehasgivenus,aresufficienttostandalone,andsupportthemselves.Theyplainlyshowthe fingerofGod, and are sufficient to outweigh a thousand such littleobjections,asmanymakefromoddities,irregularities,errorsinconduct,andthedelusionsandscandalsofsomeprofessors.

Butheresomemayobjecttothesufficiencyofthemarksgiven,whattheapostlePaulsaysin2Cor.xi.13,14."Forsucharefalseapostles,deceitfulworkers, transforming themselves into the apostles of Christ; and nomarvel,forSatanhimselfistransformedintoanangeloflight."

TowhichIanswer,thatthiscanbenoobjectionagainstthesufficiencyof

thesemarks to distinguish the true from the false spirit, in those falseapostlesandprophets,inwhomthedevilwastransformedintoanangeloflight,becauseitisprincipallywithaviewtothemthattheapostlegivesthesemarks;asappearsbythewordsofthetext,"Believenoteveryspirit,but try the spirits,whether they are ofGod;" and this is the reason hegives, because many false prophets are gone out into the world: viz."There aremany gone out into theworldwho are theministers of thedevil,whotransformthemselves intotheprophetsofGod, inwhomthespiritof thedevil is transformedintoanangelof light; thereforetrythespirits by these rules that I shall give you, that you may be able todistinguish the true spirit from the false, under such a craftydisguise."ThosefalseprophetstheapostleJohnspeaksof,aredoubtlessthesamesort of men with those false apostles, and deceitful workers, that theapostlePaulspeaksof,inwhomthedevilwastransformedintoanangelof light: and therefore wemay be sure that thesemarks are especiallyadaptedtodistinguishbetweenthetrueSpirit,andthedeviltransformedintoanangeloflight,becausetheyaregivenespeciallyforthatend;thatistheapostle'sdeclaredpurposeanddesign,togivemarksbywhichthetrueSpiritmaybedistinguishedfromthatsortofcounterfeits.

And if we look over what is said about these false prophets, and falseapostles,(asthereismuchsaidaboutthemintheNewTestament,)andtakenotice inwhatmanner the devilwas transformed into an angel oflight in them, we shall not find any thing that in the least injures thesufficiency of these marks to distinguish the true Spirit from suchcounterfeits.Thedeviltransformedhimselfintoanangeloflight,astherewas in them a show, and great boast, of extraordinary knowledge indivinethings;Col.ii.8.1.Tim.i.6,7.andchap.vi.3-5.2Tim.ii.14-18.Tit.i.10,16.HencetheirfollowerscalledthemselvesGnostics,fromtheirgreat pretended knowledge: and the devil in them mimicked themiraculous gifts of the Holy Spirit, in visions, revelations, prophecies,miracles,&c.Hencetheyarecalledfalseapostles,andfalseprophets:seeMatt.xxiv.24.Again,therewasafalseshowof,andlyingpretensionsto,great holiness and devotion in words: Rom. xvi. 17, 18. Ephes. iv. 14.Hence they are called deceitful workers, and wells and clouds withoutwater.2Cor.xi.13.2Pet.ii.17.Jude12.Therewasalsointhemashowofextraordinarypietyandrighteousnessintheirsuperstitiousworship:Col.

ii.16-23.Sotheyhadafalse,proud,andbitterzeal:Gal.iv.17,18.1Tim.i.6.andchap.vi.4,5.Andlikewiseafalseshowofhumility,inaffectingan extraordinary outward meanness and dejection, when indeed theywere"vainlypuffedupintheirfleshlymind:"andmadearighteousnessoftheirhumility,andwereexceedinglyliftedupwiththeireminentpiety:Col. ii. 18,23.Buthowdosuch thingsas these in the least injurethosethings that havebeenmentioned as thedistinguishing evidencesof thetrueSpirit?—Besidessuchvainshowswhichmaybefromthedevil,therearecommoninfluencesoftheSpirit,whichareoftenmistakenforsavinggrace; but these are out of the question, because though they are notsaving,yetaretheworkofthetrueSpirit.

HavingthusfulfilledwhatIatfirstproposed,inconsideringwhatarethecertain,distinguishingmarks,bywhichwemaysafelyproceedinjudgingofanyworkthatfallsunderourobservation,whetheritbetheworkoftheSpiritofGodorno;InowproceedtotheApplication.

SECT.III.

Practicalinferences.

I.Fromwhathasbeensaid,Iwillventuretodrawthisinference,viz.Thatthe extraordinary influence that has lately appeared, causing anuncommon concern and engagedness of mind about the things ofreligion,isundoubtedly,inthegeneral,fromtheSpiritofGod.Therearebut two things that need to be known in order to such a work's beingjudgedof,viz.Factsandrules.TherulesofthewordofGodwehavehadlaidbeforeus;andastofacts,therearebuttwowaysthatwecancomeatthem,soastobeinacapacitytocomparethemwiththerules,eitherbyour own observation, or by information from others who have hadopportunitytoobservethem.

Asto thiswork, therearemanythingsconcerning it thatarenotorious,andwhich,unlesstheapostleJohnwasoutinhisrules,aresufficienttodetermineittobeingeneraltheworkofGod.TheSpiritthatisatwork,takesoffpersons'mindsfromthevanitiesoftheworld,andengagestheminadeepconcernabouteternalhappiness,andputsthemuponearnestly

seeking their salvation, and convinces them of the dreadfulness of sin,and of their own guilty and miserable state as they are by nature. Itawakensmen'sconsciences,andmakesthemsensibleofthedreadfulnessofGod's anger, and causes in themagreatdesire andearnest careandendeavour to obtain his favour. It puts them upon a more diligentimprovement of the means of grace which God has appointed;accompaniedwithagreaterregardtothewordofGod,adesireofhearingandreadingit,andofbeingmoreconversantwithitthantheyusedtobe.Anditisnotoriouslymanifest, thatthespiritthat isatwork, ingeneral,operates as a spirit of truth, making persons more sensible of what isreally true in those things that concern their eternal salvation: as, thattheymust die, and that life is very short and uncertain; that there is agreat sin-hating God, to whom they are accountable, and who will fixthem in an eternal state in anotherworld; and that they stand in greatneedofaSaviour. Itmakespersonsmoresensibleof thevalueofJesuswho was crucified, and their need of him; and that it puts themuponearnestly seeking an interest in him. It cannot be but that these thingsshouldbeapparenttopeopleingeneralthroughtheland;forthesethingsarenotdoneinacorner;theworkhasnotbeenconfinedtoafewtowns,in someremoterparts,buthasbeencarriedon inmanyplacesall overtheland,andinmostoftheprincipal,thepopulous,andpublicplacesinit. Christ in this respect haswrought amongst us, in the samemannerthathewroughthismiracles inJudea. Ithasnowbeencontinued foraconsiderabletime;sothattherehasbeenagreatopportunitytoobservethemannerofthework.Andallsuchashavebeenveryconversantwiththesubjectsofit,seeagreatdealmore,that,bytherulesoftheapostle,doesclearlyandcertainlyshowittobetheworkofGod.

AndhereIwouldobserve,thatthenatureandtendencyofaspiritthatisatwork,maybedeterminedwithmuchgreatercertainty,andlessdangerofbeingimposedupon,whenitisobservedinagreatmultitudeofpeopleofallsorts,andinvariousplaces, thanwhen it isonlyseen ina few, insomeparticularplace,thathavebeenmuchconversantonewithanother.Afewparticularpersonsmayagreetoputacheatuponothers,byafalsepretence,andprofessingthingsofwhichtheyneverwereconscious.Butwhentheworkis spreadovergreatpartsofacountry, inplacesdistantfrom one another, among people of all sorts and of all ages, and in

multitudespossessedofasoundmind,goodunderstanding,andknownintegrity;therewouldbethegreatestabsurdityinsupposing,fromalltheobservationthatcanbemadebyallthatisheardfromandseeninthem—formanymonthstogether,andbythosewhoaremostintimatewiththemin these affairs, and have long been acquainted with them—that yet itcannot be determined what kind of influence the operation they areunder, has upon people's minds, can it not be determined whether ittendstoawakentheirconsciences,ortostupifythem;whetheritinclinesthem more to seek their salvation, or neglect it; whether it seems toconfirm them in a belief of the Scriptures, or to lead them to deism;whetheritmakesthemhavemoreregardforthegreattruthsofreligion,orless?

Andhereitistobeobserved,thatforpersonstoprofessthattheyaresoconvincedofcertaindivinetruths,astoesteemandlovetheminasavingmanner; and for them to profess, that they are more convinced orconfirmedinthetruthofthem,thantheyusedtobe,andfindthattheyhaveagreaterregardtothemthantheyhadbefore,aretwoverydifferentthings.Personsofhonestyandcommonsense,havemuchgreaterrighttodemand credit to be given to the latter profession, than to the former.Indeed in the former, it is less likely thatapeople ingeneral shouldbedeceived, than some particular persons. But whether persons'convictions,andthealterationintheirdispositionsandaffections,beinadegreeandmannerthatissaving,isbesidethepresentquestion.Iftherebe such effects on people's judgments, dispositions, and affections, ashave been spoken of, whether they be in a degree andmanner that issavingorno,itisneverthelessasignoftheinfluenceoftheSpiritofGod.ScripturerulesservetodistinguishthecommoninfluencesoftheSpiritofGod,aswellasthosethataresaving,fromtheinfluenceofothercauses.

And as, by the providence of God, I have for some months past beenmuchamongstthosewhohavebeenthesubjectsoftheworkinquestion;and particularly, have been in the way of seeing and observing thoseextraordinary things with which many persons have been offended;—suchaspersons'cryingoutaloud,shrieking,beingputintogreatagoniesofbody,&c.—andhaveseenthemannerandissueofsuchoperations,andthe fruits of them, for several months together; many of them being

personswithwhomIhavebeenintimatelyacquaintedinsoulconcerns,beforeandsince;soIlookuponmyselfcalledonthisoccasiontogivemytestimony, that—so far as the nature and tendency of such a work iscapableof fallingunder theobservationofaby-stander, towhomthosethathavebeenthesubjectsofithaveendeavouredtoopentheirhearts,orcanbecomeatbydiligentandparticularinquiry—thisworkhasallthosemarks that have been pointed out. And this has been the case in verymanyinstances,ineveryarticle;andinmanyothers,allthosemarkshaveappearedinaverygreatdegree.

The subjects of these uncommon appearances, have been of two sorts;either those who have been in great distress from an apprehension oftheir sin and misery; or those who have been overcome with a sweetsenseofthegreatness,wonderfulness,andexcellencyofdivinethings.

Ofthemultitudeofthoseoftheformersort,thatIhavehadopportunityto observe, there have been very few, but their distress has arisenapparentlyfromrealproperconviction,andbeinginadegreesensibleofthatwhichwasthetruth.AndthoughIdonotsuppose,whensuchthingswere observed to be common, that personshave laid themselvesunderthoseviolentrestraintstoavoidoutwardmanifestationsoftheirdistress,thatperhaps theyotherwisewouldhavedone; yet therehavebeenveryfewinwhomtherehasbeenanyappearanceoffeigningoraffectingsuchmanifestations,andverymanyforwhomitwouldhavebeenundoubtedlyutterly impossible for them to avoid them. Generally, in these agoniestheyhaveappearedtobeintheperfectexerciseoftheirreason;andthoseof themwhocouldspeak,havebeenwellable togiveanaccountof thecircumstancesoftheirmind,andthecauseoftheirdistress,atthetime,andwereabletoremember,andgiveanaccountofitafterwards.Ihaveknowaveryfewinstancesofthose,who,intheirgreatextremity,haveforashortspacebeendeprived, insomemeasure,oftheuseofreason;butamong the many hundreds, and it may be thousands, that have latelybeenbroughttosuchagonies,Ineveryetknewonelastinglydeprivedoftheirreason.InsomethatIhaveknown,melancholyhasevidentlybeenmixed;andwhenitisso,thedifferenceisveryapparent;theirdistressesareofanotherkind,andoperatequiteafteranothermanner,thanwhentheirdistressisfrommereconviction.Itisnottruthonlythatdistresses

them,butmanyvainshadowsandnotionsthatwillnotgiveplaceeitherto Scripture or reason. Some in their great distress have not beenwellabletogiveanaccountofthemselves,ortodeclarethesensetheyhaveofthings,ortoexplainthemannerandcauseoftheirtroubletoothers,thatyetIhavehadnoreasontothinkwerenotunderproperconvictions,andinwhomtherehasbeenmanifestedagoodissue.Butthiswillnotbeatallwondered at, by those who have had much to do with souls underspiritual difficulties: some things of which they are sensible, arealtogethernewtothem;their ideasandinwardsensationsarenew,andwhat they therefore know not how to express in words. Somewho, onfirstinquiry,saidtheyknewnotwhatwasthematterwiththem,haveonbeing particularly examined and interrogated, been able to representtheir case, though of themselves they could not find expressions andformsofspeechtodoit.

Somesuppose, thatterrorsproducingsucheffectsareonlya fright.Butcertainlythereoughttobeadistinctionmadebetweenaverygreatfear,orextremedistressarisingfromanapprehensionofsomedreadfultruth—acausefullyproportionabletosuchaneffect—andaneedless,causelessfright.Thelatterisoftwokinds;either,first,whenpersonsareterrifiedwiththatwhichisnotthetruth;(ofwhichIhaveseenveryfewinstancesunlessincaseofmelancholy;)or,secondly,whentheyareinafrightfromsometerribleoutwardappearanceandnoise,andageneralnotionthencearising.Theseapprehend,thatthereissomethingorotherterrible, theyknow not what; without having in their minds any particular truthwhatever. Of such a kind of fright I have seen very little appearance,amongeitheroldoryoung.

Thosewhoareinsuchextremity,commonlyexpressagreatsenseoftheirexceeding wickedness, the multitude and aggravations of their actualsins; theirdreadfulpollution, enmity, andperverseness; their obstinacyandhardnessofheart;asenseoftheirgreatguiltinthesightofGod;andthe dreadfulness of the punishment due to sin. Very often they have alively ideaof thehorriblepitof eternalmisery; andat the same time itappears to them that the great God who has them in his hands, isexceedinglyangry,andhiswrathappearsamazinglyterribletothem.Godappearstothemsomuchprovoked,andhisgreatwrathsoincreased;that

they are apprehensive of great danger, and that he will not bear withthem any longer; but will now forthwith cut them off, and send themdown to thedreadfulpit theyhave inview;at the same time seeing norefuge.Theyseemoreandmoreofthevanityofeverythingtheyusetotrust to, andwithwhich they flattered themselves, till theyarebroughtwholly to despair in all, and to see that they are at the disposal of themerewilloftheGodwhoissoangrywiththem.Verymany,inthemidstof theirextremity,havebeenbrought toanextraordinarysenseof theirfully deserving that wrath, and the destruction which was then beforetheir eyes. They feared everymoment, that it would be executed uponthem;theyhavebeengreatlyconvincedthatthiswouldbealtogetherjust,and that God is indeed absolutely sovereign. Very often, some text ofScripture expressing God's sovereignty, has been set home upon theirminds, whereby they have been calmed. They have been brought, as itwere,tolieatGod'sfeet;andaftergreatagonies,alittlebeforelighthasarisen, theyhavebeencomposedandquiet, insubmissiontoa justandsovereign God; but their bodily strength much spent. Sometimes theirlives,toappearance,werealmostgone;andthenlighthasappeared,anda glorious Redeemer, with his wonderful, all-sufficient grace, has beenrepresented to them often, in some sweet invitation of Scripture.Sometimes the light comes in suddenly, sometimes more gradually,fillingtheirsoulswithlove,admiration,joy,andselfabasement:drawingforththeirheartsaftertheexcellentlovelyRedeemer,andlongingstoliein thedustbeforehim; and that othersmight behold, embrace, andbedeliveredbyhim.Theyhadlongingstolivetohisglory;butweresensiblethattheycandonothingofthemselves,appearingvileintheirowneyes,andhavingmuchjealousyovertheirownhearts.Andalltheappearancesofarealchangeofhearthavefollowed;andgracehasacted,fromtimetotime, after the same manner that is used to act in those that wereconvertedformerly,withthelikedifficulties,temptations,buffetings,andcomforts; excepting that in many, the light and comfort have been inhigherdegreesthanordinary.Manyveryyoungchildrenhavebeenthuswrought upon. There have been some instances very much like those(Marki.26.andchap.ix.26.)ofwhomweread,that"whenthedevilhadcriedwitha loudvoice,andrent themsore,hecameoutof them."Andprobablythoseinstancesweredesignedforatypeofsuchthingsasthese.Somehaveseveralturnsofgreatagonies,beforetheyaredelivered;and

others have been in such distress, which has passed off, and nodeliveranceatallhasfollowed.

Some object against it as great confusion, when there is a numbertogether insuchcircumstancesmakinganoise;andsay,Godcannotbetheauthorofit;becauseheistheGodoforder,notofconfusion.Butletitbeconsidered,what is thepropernotionof confusion,but thebreakingthat order of things, whereby they are properly disposed, and dulydirectedtotheirend,sothattheorderanddueconnexionofmeansbeingbroken, they fail of their end. Now the conviction of sinners for theirconversionistheobtainingoftheendofreligiousmeans.NotbutthatIthink the persons thus extraordinarily moved, should endeavour torefrainfromsuchoutwardmanifestations,whattheywellcan,andshouldrefraintotheirutmost,atthetimeoftheirsolemnworship.ButifGodispleasedtoconvincetheconsciencesofpersons,sothattheycannotavoidgreatoutwardmanifestations,eventointerruptingandbreakingoffthosepublicmeanstheywereattending,Idonotthinkthisisconfusion,oranunhappy interruption, anymore than if a company shouldmeet on thefield topray forrain,andshouldbebrokenoff from their exercisebyaplentifulshower.WouldtoGodthatallthepublicassembliesinthelandwerebrokenoff from theirpublic exerciseswith such confusion as thisthe next sabbath day!We need not be sorry for breaking the order ofmeans,byobtaining theend towhich that order is directed.Hewho isgoingtofetchatreasure,neednotbesorrythatheisstopped,bymeetingthetreasureinthemidstofhisjourney.

Besidesthosewhoareovercomewithconvictionanddistress,Ihaveseenmanyoflate,whohavehadtheirbodilystrengthtakenawaywithasenseofthegloriousexcellencyoftheRedeemer,andthewondersofhisdyinglove;withaveryuncommonsenseof theirownlittlenessandexceedingvilenessattendingit,withallexpressionsandappearancesofthegreatestabasement and abhorrence of themselves. Not only new converts, butmanywhowere,aswehope,formerlyconverted,havehadtheirloveandjoy attendedwith a floodof tears, anda great appearanceof contritionandhumiliation,especiallyfortheirhavinglivednomoretoGod'sglorysincetheirconversion.Thesehavehadafargreatersightoftheirvileness,and the evil of their hearts, than ever they had; with an exceeding

earnestnessofdesiretolivebetterforthetimetocome,butattendedwithgreaterself-diffidencethanever:andmanyhavebeenovercomewithpityto thesoulsofothers,and longing for theirsalvation.—Andmanyotherthings Imightmention, in this extraordinarywork, answering to everyone of thosemarkswhich have been insisted on. So that if the apostleJohnknewhow togive signsofaworkof the trueSpirit, this is suchawork.

ProvidencehascastmylotinaplacewheretheworkofGodhasformerlybeencarriedon.Ihadthehappinesstobesettledinthatplacetwoyearswith the venerable Stoddard; and was then acquainted with a numberwho,during thatseason,werewroughtuponunderhisministry. Ihavebeen intimately acquainted with the experiences of many others whowerewroughtuponunderhisministry,before thatperiod, inamanneragreeabletothedoctrineofallorthodoxdivines.Andoflate,aworkhasbeencarriedonthere,withverymuchofuncommonoperations;butitisevidently thesamework thatwascarriedon there, indifferentperiods,though attendedwith some new circumstances. And certainly wemustthrowbyalltalkofconversionandchristianexperience;andnotonlyso,butwemustthrowbyourBibles,andgiveuprevealedreligion;ifthisbenot in general the work of God. Not that I suppose the degree of theSpirit's influence is to be determined by the degree of effect onmen'sbodies; or, that those are always the best experiences which have thegreatestinfluenceonthebody.Andastotheimprudencies,irregularities,and mixture of delusion that has been observed; it is not at all to bewondered at, that a reformation, after a long-continued and almostuniversaldeadness,shouldatfirst,whentherevival isnew,beattendedwithsuchthings.InthefirstcreationGoddidnotmakeacompleteworldatonce;buttherewasagreatdealofimperfection,darkness,andmixtureof chaosandconfusion, afterGod first said, "Let therebe light,"beforethewholestoodforthinperfectform.WhenGodatfirstbeganhisgreatworkforthedeliveranceofhispeople,aftertheirlong-continuedbondageinEgypt,therewerefalsewondersmixedwiththetrueforawhile;whichhardened the unbelieving Egyptians, and made them to doubt of thedivinityofthewholework.WhenthechildrenofIsraelfirstwenttobringupthearkofGod,afterithadbeenneglected,andhadbeenlongabsent,theysoughtnottheLordafterthedueorder,1Chron.xv.13.Atthetime

whenthesonsofGodcametopresentthemselvesbeforetheLord,Satancame also among them.AndSolomon's ships,when they brought gold,and silver, andpearls, alsobrought apes andpeacocks.When day-lightfirstappearsafteranightofdarkness,wemustexpecttohavedarknessmixtwithlightforawhile,andnothaveperfectdayandthesunrisenatonce.Thefruitsoftheeartharefirstgreenbeforetheyareripe,andcometo their proper perfection gradually; and so, Christ tells us, is thekingdomofGod.Markiv.26,27,28."SoisthekingdomofGod;asifamanshould cast seed into theground,and should sleep, and risenightandday;andtheseedshouldspringandgrowup,heknowethnothow:fortheearthbringethforthfruitofherself; first theblade, thentheear,afterthatthefullcornintheear."

Theimprudencesanderrorsthathaveattendedthiswork,arethelesstobewonderedat,ifitbeconsidered,thatchieflyyoungpersonshavebeenthesubjectsofit,whohavelesssteadinessandexperience,andbeinginthe heat of youth, aremuchmore ready to run to extremes. Satanwillkeepmensecureaslongashecan;butwhenhecandothatnolonger,heoften endeavours to drive them to extremes, and so to dishonourGod,andwoundreligioninthatway.Anddoubtlessithasbeenoneoccasionofmuch misconduct, that in many places, people see plainly that theirministershaveanillopinionofthework;andtherefore,withjustreason,durst not apply themselves to them as their guides in it; and so arewithoutguides.-Nowonderthenthatwhenapeopleareassheepwithoutashepherd,theywanderoutoftheway.Apeopleinsuchcircumstances,stand in great and continual need of guides, and their guides stand incontinualneedofmuchmorewisdomthantheyhaveoftheirown.Andifapeoplehaveministersthatfavourthework,andrejoiceinit,yetitisnotto be expected that either the people orministers should know sowellhow to conduct themselves in such an extraordinary state of things—while it isnew, andwhat theyneverhadanyexperienceofbefore, andtimetoseetheirtendency,consequences,andissue.Thehappyinfluenceofexperienceisverymanifestatthisday,inthepeopleamongwhomGodhassettledmyabode.

Theworkwhichhasbeencarriedontherethisyear,hasbeenmuchpurerthanthatwhichwaswroughttheresixyearsbefore:ithasseemedtobe

morepurely spiritual; free fromnatural and corruptmixtures, and anything savouring of enthusiastic wildness and extravagance. It haswroughtmorebydeephumiliationandabasementbeforeGodandmen;andtheyhavebeenmuchfreerfromimprudencesandirregularities.Andparticularly therehasbeena remarkabledifference in this respect, thatwhereas many before, in their comforts and rejoicings, did too muchforget their distance from God, and were ready in their conversationtogetherofthethingsofGod,andoftheirownexperiences,totalkwithtoomuchlightness;butnowtheyseemtohavenodispositionthatway,butrejoicewithamoresolemn,reverential,humble joy,asGoddirects.(Psal. ii. 11.)Notbecause the joy isnotasgreat,and inmany instancesmuch greater.Many among uswhowerewrought upon in that formerseason,havenowhadmuchgreater communications fromheaven thanthey had then. Their rejoicing operates in another manner; it abasesthem, breaks their hearts, and brings them into the dust. When theyspeakoftheirjoys,itisnotwithlaughter,butafloodoftears.Thusthosethat laughedbefore,weepnow,andyetby theirunited testimony, theirjoyisvastlypurerandsweeterthanthatwhichbeforedidmoreraisetheiranimalspirits.TheyarenowmorelikeJacob,whenGodappearedtohimatBethel,whenhesawtheladderthatreachedtoheaven,andsaid,"Howdreadfulisthisplace!"AndlikeMoses,whenGodshowedhimhisgloryonthemount,whenhemadehasteand"bowedhimselfuntotheearth."

II.Letusallbehencewarned,bynomeanstooppose,ordoanythingintheleasttoclogorhinder,thework;but,onthecontrary,doourutmosttopromoteit.NowChristiscomedownfromheaveninaremarkableandwonderful work of his Spirit, it becomes all his professed disciples toacknowledgehim,andgivehimhonour.

TheexampleoftheJewsinChrist'sandtheapostles'times,isenoughtobeget in those who do not acknowledge this work, a great jealousy ofthemselves,andtomakethemexceedingcautiousofwhattheysayordo.Christthenwasintheworld,andtheworldknewhimnot:hecametohisown professing people, and his own received him not. That coming ofChristhadbeenmuchspokenofinthepropheciesofScripturewhichtheyhadintheirhands,andithadbeenlongexpected;andyetbecauseChristcame inamanner theydidnot expect, andwhichwasnot agreeable to

their carnal reason, they would not own him. Nay, they opposed him,countedhimamadman,andpronouncedthespiritthathewroughtbytobe the spirit of the devil. They stood andwondered at the great thingsdone,andknewnotwhattomakeofthem;butyettheymetwithsomanystumbling-blocks,thattheyfinallycouldnotacknowledgehim.AndwhentheSpiritofGodcame tobepouredout sowonderfully in theapostles'days, they looked upon it as confusion and distraction. They wereastonished by what they saw and heard, but not convinced. Andespecially was the work of God then rejected by those that were mostconceited of their own understanding and knowledge, agreeable to Isa.xxix. 14. "Therefore, behold, I will proceed to do a marvellous workamongst this people, even a marvellous work and a wonder; for thewisdom of their wisemen shall perish, and the understanding of theirprudentmen shall be hid." Andmany who had been in reputation forreligionandpiety,hadagreatspiteagainstthework,becausetheysawittended to diminish their honour, and to reproach their formality andlukewarmness. Some, upon these accounts, maliciously and openlyopposedandreproachedtheworkof theSpiritofGod,andcalled it thework of the devil, against inward conviction, and so were guilty of theunpardonablesinagainsttheHolyGhost.

There isanother, a spiritual comingofChrist, to setuphiskingdom intheworld, that is asmuch spokenof in scriptureprophecyas that firstcoming,andwhichhaslongbeenexpectedbythechurchofGod.Wehavereasontothink,fromwhatissaidofthis,thatitwillbe,inmanyrespects,parallelwiththeother.Andcertainly,thatlowstateintowhichthevisiblechurchofGodhas latelybeensunk isveryparallelwith thestateof theJewishchurch,whenChrist came; and therefore nowonder at all, thatwhenChristcomes,hisworkshouldappearastrangeworktomost;yea,itwouldbewonder if itshouldbeotherwise.WhetherthepresentworkbethebeginningofthatgreatandfrequentlypredictedcomingofChristtosetuphiskingdom,ornot,itisevident,fromwhathasbeensaid,thatit isaworkof thesameSpirit,andof thesamenature.And there isnoreason to doubt, but that the conduct of personswho continue long torefuseacknowledgingChristinthework—especiallythosewhoaresettobeteachersinhischurch—willbeinlikemannerprovokingtoGod,asitwas in the Jews of old, while refusing to acknowledge Christ;

notwithstandingwhattheymaypleadofthegreatstumbling-blocksthatareintheway,andthecausetheyhavetodoubtofthework.Theteachersof theJewishchurch found innumerablestumbling-blocks, thatwere totheminsuperable.ManythingsappearedinChrist,andintheworkoftheSpirit after his ascension, which were exceeding strange to them; theyseemedassuredthattheyhadjustcausefortheirscruples.ChristandhisworkweretotheJewsastumbling-block;"Butblessedishe,"saysChrist,"whosoevershallnotbeoffendedinme.[Lukevii.23]"Asstrangeandasunexpected as the manner of Christ's appearance was, yet he had notbeen long in Judea working miracles, before all those who hadopportunity to observe, and yet refused to acknowledge him, broughtfearfulguiltuponthemselvesinthesightofGod;andChristcondemnedthem, that though "they could discern the face of the sky, and of theearth,yettheycouldnotdiscernthesignsofthosetimes:andwhy,"sayshe,"evenofyourselves,judgeyenotwhatisright?"Lukexii.Atthelatterend.

It isnot tobesupposedthat thegreatJehovahhadbowedtheheavens,andappearedherenowforsolongatime,insuchagloriousworkofhispowerandgrace in soextensiveamanner, in themostpublicplacesofthe land,and inalmostallpartsof it—withoutgivingsuchevidencesofhispresence,thatgreatnumbers,andevenmanyteachersinhischurch,can remain guiltless in his sight, without ever receiving andacknowledginghim,andgivinghimhonour,andappearingtorejoice inhisgraciouspresence;orwithoutsomuchasoncegivinghimthanksforsogloriousandblessedaworkofhis grace,whereinhis goodness doesmore appear, than if he had bestowed on us all the temporal blessingsthat the world affords. A long-continued silence in such a case isundoubtedlyprovokingtoGod;especiallyinministers.Itisasecretkindaopposition, thatreallytends tohinder thework.SuchsilentministersstandinthewayoftheworkofGod,asChristsaidofold,"Hethatisnotwithusisagainstus."Thosewhostandwonderingatthisstrangework,notknowingwhattomakeof it,andrefusingtoreceive it—andreadyitmaybesometimes tospeakcontemptiblyof it,aswas thecasewith theJewsofoldwoulddowelltoconsider,andtotrembleatSt.Paul'swordsto them, Acts xiii. 40, 41. "Beware therefore lest that come upon you,whichisspokenofintheprophets,Behold,yedespisers,andwonder,and

perish;forIworkaworkinyourdays,whichyoushallinnowisebelieve,thoughamandeclareituntoyou."Thosewhocannotbelievetheworktobe true, because of the extraordinary degree andmanner of it, shouldconsider how it was with the unbelieving lord in Samaria, who said,"Behold, if the Lord shouldmakewindows in heaven,might this thingbe?"TowhomElishasaid,"Behold,thoushaltseeitwiththineeyes,butshaltnot eat thereof. [2Kings vii. 19.] "Let all towhom thiswork is acloudanddarkness—asthepillarofcloudandfirewastotheEgyptians—take heed that it be not their destruction, while it gives light to God'sIsrael.

I would entreat those who quiet themselves, that they proceed on aprincipleofprudence,andarewaitingtoseetheissueofthingsandwhatfruitsthosethatarethesubjectsofthisworkwillbringforthintheirlivesandconversations—toconsider,whetherthiswilljustifyalongrefrainingform acknowledging Christ when he appears so wonderfully andgraciouslypresentintheland.Itisprobablethatmanyofthosewhoarethuswaiting, know not forwhat they arewaiting. If theywait to see aworkofGodwithoutdifficultiesandstumbling-blocks,itwillbelikethefool'swaitingattheriversidetohavethewaterallrunby.AworkofGodwithoutstumbling-blocks isnever tobeexpected."Itmustneedbethatoffences come." There never yet was any greatmanifestation that Godmadeofhimselftotheworld,withoutmanydifficultiesattendingit.ItiswiththeworksofGod,aswithhisword:theyseematfirstfullofthingsthat are strange, inconsistent, and difficult to the carnal unbelievingheartsofmen.Christandhisworkalwayswas,andalwayswillbe,astoneofstumbling,androckofoffence,aginandasnaretomany.TheprophetHosea, (chap. xiv.) speaking of a glorious revival of religion in God'schurch—whenGodwouldbeasthedewuntoIsrael,whoshouldgrowasthe lily, and cast forth his roots as Lebanon, whose branches shouldspread,&c.—concludes all thus; "Who iswise, and he shall understandthesethings?Prudent,andheshallknowthem?ForthewaysoftheLordareright,andthejustshallwalkinthem:butthetransgressorsshallfalltherein."

Itisprobablethatthestumbling-blocksthatnowattendthiswork,willinsome respectsbe increased, andnotdiminished.Weprobably shall see

more instancesofapostacyandgross iniquityamongprofessors.And ifonekindofstumbling-blocksareremoved,itistobeexpectedthatotherswill come. It is with Christ's works as it was with his parables; thingsthataredifficulttomen'sdarkmindsareorderedofpurpose,forthetrialoftheirdispositionsandspiritualsense;andthatthoseofcorruptmindsandofanunbelieving,perverse,cavillingspirit,"seeingmightseeandnotunderstand." Thosewho are nowwaiting to see the issue of thiswork,thinktheyshallbebetterabletodeterminebyandby;butprobablymanyofthemaremistaken.TheJewsthatsawChrist'smiracles,waitedtoseebetter evidences of his being the Messiah; they wanted a sign fromheaven;buttheywaitedinvain;theirstumbling-blocksdidnotdiminish,but increase.They found no end to them, and soweremore andmorehardened in unbelief. Many have been praying for that gloriousreformationspokenof inScripture,whoknewnotwhat theyhavebeenprayingfor,(asitwaswiththeJewswhentheyprayedforthecomingofChrist,)andwho,ifitshouldcome,wouldnotacknowledgeorreceiveit.

This pretended prudence, in persons waiting so long before theyacknowledged this work, will probably in the end prove the greatestimprudence.Herebytheywillfailofanyshareofsogreatablessing,andwillmissthemostpreciousopportunityofobtainingdivine light,grace,and comfort, heavenly and eternal benefits, thatGod ever gave inNewEngland. While the glorious fountain is set open in so wonderful amanner,andmultitudesflocktoitandreceivearichsupplyforthewantsof their souls, they stand at a distance, doubting, wondering, andreceivingnothing,andareliketocontinuethustillthepreciousseasonispast.—Itisindeedtobewonderedat,thatthosewhohavedoubtedofthework, which has been attended with such uncommon externalappearances, should be easy in their doubts, without taking thoroughpainstoinformthemselves,bygoingwheresuchthingshavebeentobeseen, narrowly observing and diligently inquiring into them; notcontentingthemselveswithobservingtwoorthreeinstances,norrestingtilltheywerefullyinformedbytheirownobservation.Idonotdoubtbutthat if this course had been taken, it would have convinced all whosemindsarenot shutupagainst conviction.Howgreatlyhave theyerred,whoonlyfromtheuncertainreproofsofothers,haveventured tospeakslightlyof these things!ThatcautionofanunbelievingJewmight teach

themmore prudence, Acts v. 38, 39. "Refrain from thesemen and letthem alone; for if this counsel or this work be ofmen, it will come tonought;butifitbeofGod,yecannotoverthrowit;lesthaplyyebefoundtofight againstGod."Whetherwhat has been said in this discourse beenoughtoproduceconviction, that this is theworkofGodornot;yet Ihope that for the future, they will at least hearken to the caution ofGamaliel,nowmentioned;soasnottoopposeit,orsayanythingwhichhasevenanindirecttendencytobringitintodiscredit,lesttheyshouldbefoundopposersoftheHolyGhost.Thereisnokindofsinssohurtfulanddangerous to the souls of men, as those committed against the HolyGhost.WehadbetterspeakagainstGodtheFather,or theSon,thantospeakagainsttheHolySpirit inhisgraciousoperationsontheheartsofmen. Nothing will so much tend for ever to prevent our having anybenefitofhisoperationsonourownsouls.

Iftherebeanywhostillresolutelygoontospeakcontemptiblyof thesethings, Iwould beg of them to take heed that they be not guilty of theunpardonablesin.WhentheHolySpirit ismuchpouredout,andmen'slusts, lukewarmness, and hypocrisy are reproached by its powerfuloperations, then is the most likely time of any, for this sin to becommitted.Iftheworkgoeson,itiswellifamongthemanythatshowanenmity against it, some be not guilty of this sin, if none have beenalready.Thosewhomaliciouslyopposeandreproachthiswork,andcallittheworkof thedevil,wantbutone thing of theunpardonable sin, andthat is, doing it against inward conviction. And though some are soprudent,asnotopenly toopposeandreproach thiswork,yet it is tobefeared—atthisday,whentheLordisgoingforthsogloriouslyagainsthisenemies—thatmanywhoaresilentandinactive,especiallyministers,willbring that curseof the angel of theLord upon themselves, Judg. v. 23."Curse ye Meroz, said the angel of the Lord, curse ye bitterly theinhabitantsthereof;becausetheycamenottothehelpoftheLord,tothehelpoftheLordagainstthemighty."

SincethegreatGodhascomedownfromheaven,andmanifestedhimselfinsowonderfulamannerinthisland,itisvainforanyofustoexpectanyother than to be greatly affected by it in our spiritual state andcircumstances,respectingthefavourofGod,onewayorother.Thosewho

do not become more happy by it, will become far more guilty andmiserable.Itisalwaysso;suchaseasonasprovesanacceptableyear,andatimeofgreatfavourtothemwhoacceptandimproveit,provesadayofvengeancetoothers.Isa. lix.2.WhenGodsendsforthhisword, itshallnotreturntohimvoid;muchlesshisSpirit.WhenChristwasuponearthinJudea,manyslightedandrejectedhim;butitprovedintheissuetobenomatterof indifferenceto them.Godmadeall thatpeople to feel thatChristhadbeenamongthem;thosewhodidnotfeelittotheircomfort,felt it to theirgreat sorrow.WhenGodonlysent theprophetEzekiel tothe children of Israel, he declared that whether they would hear orwhethertheywouldforbear,yettheyshouldknowthattherehadbeenaprophetamong them;howmuchmoremaywe suppose thatwhenGodhasappearedsowonderfullyinthisland,thathewillmakeeveryonetoknowthatthegreatJehovahhadbeeninNewEngland.—Icomenow,inthelastplace,

III.Toapplymyselftothosewhoarethefriendsofthiswork,whohavebeen partakers of it, and are zealous to promote it. Let me earnestlyexhort such to give diligent heed to themselves to avoid all errors andmisconduct,andwhatevermaydarkenandobscurethework;andtogiveno occasion to those who stand ready to reproach it. The apostle wascareful to cut off occasion from those that desired occasion. The sameapostle exhortsTitus, tomaintain a strict care andwatch over himself,that both his preaching and behaviourmight be such as "could not becondemned; that he who was of the contrary part might be ashamed,havingnoevilthingtosayofthem,"Tit.ii.7,8.Wehadneedtobewiseasserpentsandharmlessasdoves.Itisofnosmallconsequencethatweshouldat thisdaybehaveourselves innocentlyandprudently.Wemustexpect that the great enemy of this work will especially try his utmostwithus;andhewillespecially triumph ifhecanprevail inany thing toblindandmisleadus.Heknowsitwilldomoretofurtherhispurposeandinterest than if he prevailed against a hundred others.Wehadneed towatch and pray, for we are but little children; this roaring lion is toostrongforus,andthisoldserpenttoosubtleforus.

Humilityandself-diffidence,andanentiredependenceonourLordJesusChrist, will be our best defense. Let us thereforemaintain the strictest

watch against spiritual pride, or being lifted up with extraordinaryexperiencesandcomforts,andthehighfavoursofheaven,thatanyofusmayhavereceived.Wehadneed,aftersuchfavours,inaspecialmannerto keep a strict and jealous eye upon our ownhearts, lest there shouldarise self-exalting reflections upon what we have received, and highthoughtsofourselves,asbeingnowsomeof themosteminentofsaintsand peculiar favourites of heaven, and that the secret of the Lord isespecially with us. Let us not presume, that we above all are fit to beadvancedasthegreatinstructorsandcensorsofthisevilgeneration;and,inahighconceitofourownwisdomanddiscerning,assumetoourselvestheairsofprophets,orextraordinaryambassadorsofheaven.Whenwehave great discoveries of Godmade to our souls, we should not shinebrightinourowneyes.Moses,whenhehadbeenconversingwithGodinthemount, thoughhis faceshonesoas todazzle theeyesofAaronandthepeople,yethedidnotshineinhisowneyes;"hewistnotthathisfaceshone."Letnone think themselvesout ofdangerof this spiritualpride,evenintheirbestframes.GodsawthattheapostlePaul(thoughprobablythemosteminentsaintthateverlived)wasnotoutofdangerofit,nonotwhen he had just been conversingwithGod in the third heaven: see 2Cor.xii.7.Prideistheworstviperintheheart;itisthefirstsinthateverenteredintotheuniverse,lieslowestofallinthefoundationofthewholebuildingofsin,andisthemostsecret,deceitful,andunsearchableinitsways of working, of any lusts whatever. It is ready to mix with everything; and nothing is so hateful to God, contrary to the spirit of thegospel,orofsodangerousconsequence;andthereisnoonesinthatdoessomuchletinthedevilintotheheartsofthesaints,andexposethemtohis delusions. I have seen it in many instances, and that in eminentsaints.Thedevilhascome inat thisdoorpresentlyafter someeminentexperience and extraordinary communion with God, and has woefullydeluded and led them astray, till God hasmercifully opened their eyesand delivered them; and they themselves have afterwards been madesensiblethatitwaspridethatbetrayedthem.

SomeofthetruefriendsoftheworkofGod'sSpirithaveerredingivingtoomuch heed to impulses and strong impressions on theirminds, asthough they were immediate significations from heaven to them, ofsomethingthatshouldcometopass,orsomething that itwas themind

andwillofGodthattheyshoulddo,whichwasnotsignifiedorrevealedanywhereintheBiblewithoutthoseimpulses.Theseimpressions,iftheyaretrulyfromtheSpiritofGod,areofaquitedifferentnaturefromhisgracious influencesontheheartsof thesaints: theyareof thenatureoftheextraordinarygiftsoftheSpirit,andareproperlyinspiration,suchasthe prophets and apostles and others had of old; which the apostledistinguishesfromthegraceoftheSpirit,1Cor.xiii.

Onereasonwhysomehavebeenreadytolayweightonsuchimpulses,isanopiniontheyhavehad,thatthegloryoftheapproachinghappydaysofthechurchwouldpartlyconsist inrestoring thoseextraordinarygiftsofthe Spirit. This opinion, I believe, arises partly through want of dulyconsidering and comparing the nature and value of those two kinds ofinfluences of the Spirit, viz. Those that are ordinary and gracious, andthose that are extraordinary andmiraculous.The former are by far themostexcellentandglorious;astheapostlelargelyshows.(1Cor.xii.31,.&c.)SpeakingoftheextraordinarygiftsoftheSpirit,hesays,"Butcovetearnestlythebestgifts;andyetIshowyouamoreexcellentway;" i.e.amoreexcellentwayoftheinfluenceoftheSpirit.Andthenhegoeson,inthenextchapter,toshowwhatthatmoreexcellentwayis,eventhegraceof the Spirit, which summarily consists in charity, or divine love. Andthroughout that chapter he shows the great preference of that aboveinspiration.Godcommunicateshisownnaturetothesoulinsavinggraceintheheart,morethaninallmiraculousgifts.TheblessedimageofGodconsistsinthatandnotinthese.Theexcellency,happiness,andgloryofthesoul, immediatelyconsists in the former.That isa rootwhichbearsinfinitely more excellent fruit. Salvation and the eternal enjoyment ofGodispromisedtodivinegrace,butnottoinspiration.Amanmayhavethoseextraordinarygifts,andyetbeabominable toGod,andgotohell.ThespiritualandeternallifeofthesoulconsistsinthegraceoftheSpirit,which God bestows only on his favourites and dear children. He hassometimesthrownouttheotherasitweretodogsandswine,ashedidtoBalaam, Saul, and Judas; and somewho, in the primitive times of thechristian church, committed the unpardonable sin. (Heb. vi.) Manywicked men at the day of the judgment will plead, "Have we notprophesiedinthyname,andinthynamecastoutdevils,andinthynamedonemanywonderfulworks."Thegreatestprivilegeoftheprophetsand

apostles, was not their being inspired and working miracles, but theireminent holiness. The grace that was in their hearts, was a thousandtimes more their dignity and honour, than their miraculous gifts. Thethings in which we find David comforting himself, are not his being aking, or a prophet, but the holy influences of the Spirit of God in hisheart,communicatingtohimdivinelight,love,andjoy.TheapostlePaulabounded in visions, revelations, and miraculous gifts, above all theapostles;butyetheesteemsall thingsbut loss for theexcellencyof thespiritual knowledge of Christ. It was not the gifts but the grace of theapostles, that was the proper evidence of their names being written inheaven; inwhichChristdirects themtorejoice,muchmore than in thedevils being subject to them. To have grace in the heart, is a higherprivilege than the blessedVirginherself had, in having the body of thesecondpersonintheTrinityconceivedinherwomb,bythepoweroftheHighestovershadowingher:Lukexi.27,28."And itcametopassashespakethesethings,acertainwomanofthecompanyliftuphervoice,andsaiduntohim;Blessedisthewombthatbarethee,andthepapsthatthouhastsucked!Buthesaid,Yea,ratherblessedaretheythathearthewordofGodandkeepit."Seealsotothesamepurpose,Matt.xii.47,.&c.TheinfluenceoftheHolySpirit,ordivinecharityintheheart,isthegreatestprivilegeandgloryofthehighestarchangelinheaven;yea,thisistheverything by which the creature has fellowship with God himself, with theFatherandtheSon,intheirbeautyandhappiness.Herebythesaintsaremade partakers of the divine nature, and have Christ's joy fulfilled inthemselves.

TheordinarysanctifyinginfluencesoftheSpiritofGodaretheendofallextraordinarygifts, as theapostle shows,Ephes. iv. 11, 12, 13.They aregood fornothing, any further than as they are subordinate to this end;they will be so far from profiting any without it, that they will onlyaggravatetheirmisery.Thisis,astheapostleobserves,themostexcellentway ofGod's communicating his Spirit to his church, it is the greatestgloryof the church in all ages. This glory iswhatmakes the churchonearthmost likethechurchinheaven,whenprophecy,andtongues,andothermiraculous gifts, cease.AndGod communicateshis Spirit only inthatmoreexcellentwayofwhichtheapostlespeaks,viz.charityordivinelove,"whichneverfaileth."Thereforethegloryoftheapproachinghappy

state of the church does not at all require these extraordinary gifts. Asthat state of the church will be nearest of any to its perfect state inheaven, so I believe itwill be like it in this, that all extraordinary giftsshallhaveceasedandvanishedaway;andall thosestars,andthemoonwiththereflectedlighttheygaveinthenight,orinadarkseason,shallbeswallowedupinthesunofdivinelove.Theapostlespeaksofthesegiftsofinspirationaschildishthings,incomparisonoftheinfluenceoftheSpiritin divine love; things given to the church only to support it in itsminority, till the church should have a complete standing ruleestablished,andalltheordinarymeansofgraceshouldbesettled;butasthingsthatshouldcease,asthechurchadvancedtothestateofmanhood.1Cor.xiii.11."WhenIwasachild,Ispakeasachild,Iunderstoodasachild,Ithoughtasachild;butwhenIbecameaman,Iputawaychildishthings;"comparedwiththethreeprecedingverses.

When the apostle, in this chapter, speaks of prophecies, tongues, andrevelations ceasing, and vanishing away in the church—when thechristianchurchshouldbeadvancedfromastateofminoritytoastateofmanhood—heseemstohaverespecttoitscomingtoanadultstateinthisworld, aswell as in heaven; for he speaks of such a state ofmanhood,whereinthosethreethings,Faith,Hope,andCharity,shouldremainaftermiracles and revelation had ceased; as in the last verse,. and "nowabideth (menei, remaineth)Faith,Hope, andCharity, these three." Theapostle'smannerofspeakinghereshowsanevidentreferencetowhathehad just been sayingbefore; andhere is amanifest antithesis, betweenremaining,andthatfailing,ceasing,andvanishingaway,spokenofinthe8thverse.Theapostlehadbeenshowinghowallthosegiftsofinspiration,which were the leading-strings of the christian church in its infancy,shouldvanishaway,whenthechurchcametoastateofmanhood.Thenhe returns to observe, what things remain after those had failed andceased; and he observes that those three things shall remain in thechurch, Faith, Hope, and Charity: and therefore the adult state of thechurchhe speaksof, is themoreperfectoneatwhich it shall arriveonearth, especially in the latter ages of theworld.And thiswas themoreproperlyobservedtothechurchatCorinth,upontwoaccounts;becausetheapostlehadbeforeobservedtothatchurch,thattheywereinastateofinfancy,chap.iii.1,2.Andbecausethatchurchseemsaboveallothers

tohaveaboundedwithmiraculousgifts.Whentheexpectedgloriousstateofthechurchcomes,theincreaseoflightshallbesogreatthatitwillinsomerespectanswerwhatissaid,ver.12.ofseeingfacetoface.(SeeIsa.xxiv.23.andxxv.7.)

Therefore I donot expect a restoration of thesemiraculous gifts in theapproachingglorioustimesofthechurch,nordoIdesireit.Itappearstome, that it would add nothing to the glory of those times, but ratherdiminishfromit.Formypart,Ihadratherenjoythesweetinfluencesofthe Spirit, showing Christ's spiritual divine beauty, infinite grace, anddying love, drawing forth the holy exercises of faith, divine love, sweetcomplacence, and humble joy in God, one quarter of an hour, than tohavepropheticalvisionsandrevelationsthewholeyear.Itappearstomemuchmore probable that God should give immediate revelation to hissaints in the dark times of prophecy, than now in the approach of themostgloriousandperfectstateofhischurchonearth.Itdoesnotappeartomethatthereisanyneedofthoseextraordinarygiftstointroducethishappy state, and set up the kingdomofGod through theworld; I haveseensomuchofthepowerofGodinamoreexcellentway,astoconvincemethatGodcaneasilydoitwithout.

IwouldthereforeentreatthepeopleofGodtobeverycautioushowtheygiveheed to such things. Ihave seen them fail in verymany instances,andknowbyexperiencethatimpressionsbeingmadewithgreatpower,and upon theminds of true, yea eminent,—saints even in themidst ofextraordinary exercises of grace, and sweet communion with God, andattendedwithtextsofScripturestronglyimpressedonthemind—arenosure signs of their being revelations from heaven. I have known suchimpressions fail, in some instances, attended with all thesecircumstances.TheywholeavethesurewordofprophecywhichGodhasgivenusasalightshininginadarkplace—tofollowsuchimpressionsandimpulses, leave the guidance of the polar star, to follow a Jack with alantern. No wonder therefore that sometimes they are led into woefulextravagancies.

Moreover, seeing inspiration is not to be expected, let us not despisehuman learning.Theywhoassert thathuman learning is of little ornouseintheworkoftheministry,donotwellconsiderwhattheysay;ifthey

did,theywouldnotsayit.ByhumanlearningImean,andsupposeothersmean, the improvementof commonknowledgebyhuman and outwardmeans.Andthereforetosay,thathumanlearningisofnouse,isasmuchas to say that the education of a child, or that the common knowledgewhichagrownmanhasmorethanalittlechild,isofnouse.Atthisrate,achildoffouryearsoldisasfitforateacherinthechurchofGod,withthesamedegreeofgrace—andcapableofdoingasmuchtoadvancethekingdomofChrist, by his instruction—as a very knowingman of thirtyyears of age. If adult persons have greater ability and advantage to doservice, because they have more knowledge than a little child, thendoubtlessiftheyhavemorehumanknowledgestill,withthesamedegreeofgrace,theywouldhavestillgreaterabilityandadvantagetodoservice.An increase of knowledge, without doubt, increases aman's advantageeithertodogoodorhurt,accordingasheisdisposed.Itistoomanifesttobe denied, that God made great use of human learning in the apostlePaul,ashealsodidinMosesandSolomon.

Andifknowledge,obtainedbyhumanmeans,isnottobedespised,thenitwill follow that themeansofobtaining itarenot tobeneglected,viz.study;andthatthisisofgreatuseinordertoapreparationforpubliclyinstructing others. And though having the heart full of the powerfulinfluencesoftheSpiritofGod,mayatsometimeenablepersonstospeakprofitably,yea, veryexcellently,without study;yet thiswillnotwarrantus needlessly to cast ourselves down from the pinnacle of the temple,dependinguponitthattheangeloftheLordwillbearusup,andkeepusfromdashingour footagainsta stone,when there isanotherway togodown,thoughitbenotsoquick.AndIwouldpray,thatmethod,inpublicdiscourses, which tends greatly to help both the understanding andmemory,maynotbewhollyneglected.

AnotherthingIwouldbegthedearchildrenofGodmorefullytoconsiderof, is,howfar,anduponwhatgrounds, therulesof theHolyScriptureswilltrulyjustifytheirpassingcensuresuponotherprofessingChristians,ashypocrites,and ignorantof real religion.Weall know that there is ajudgingandcensuringofsomesortorother,thattheScriptureveryoftenand very strictly forbids. I desire that those rules of Scripture may belooked into, and thoroughly weighed; and that it may be considered

whetherour taking it uponus todiscern the state of other and topasssentenceuponthemaswickedmen,thoughprofessingChristians,andofagoodvisibleconversation—benotreallyforbiddenbyChristintheNewTestament.If itbe,thendoubtlessthedisciplesofChristoughttoavoidthis practice, however sufficient they may think themselves for it, orhoweverneedful,orofgoodtendency,theymaythinkit. It isplainthatthesortofjudgmentwhichGodclaimsashisprerogative,whateverthatbe, is forbidden. We know that a certain judging of the hearts of thechildrenofmen, isoftenspokenofasthegreatprerogativeofGod,andwhichbelongsonly tohim;as in 1Kingsviii.39. "Forgive,anddo,andgiveuntoeverymanaccordingtohisways,whoseheartthouknowest;forthou,eventhouonly,knowesttheheartsofallthechildrenofmen."Andifweexamine,weshallfindthatthejudgingofheartswhichisspokenofas God's prerogative, relates not only to the aims and dispositions ofmen'sheartsinparticularactions,butchieflytothestateoftheirheartsastheprofessorsofreligion,andwithregardtothatprofession.Thiswillappear verymanifest by lookingover the following scriptures; 1Chron.xxviii.9.Psal.vii.9,10,11.Psal.xxvi.Throughout.Prov.xvi.2.andxvii.3.andxxi.2.Jobii.23,24,25.Rev.ii.22,23.ThatsortofjudgingwhichisGod'sproperbusiness,isforbidden,asRom.xiv.4."Whoartthouthatjudgestanotherman'sservant?Tohisownmasterhestandethorfalleth.""Thereisonelawgiverthat isabletosaveordestroy;whoarethouthatjudgestanother?"2Cor.iv.3,4."Butwithmeitisaverysmallthing,thatI shouldbe judgedof you, or ofman's judgment; yea I judgenotmineownself;buthethatjudgethmeistheLord."

Again,whatsoeverkindofjudgingistheproperworkandbusinessofthedayof judgment, iswhatweareforbidden,asin1Cor. iv.5."Thereforejudgenothingbeforethetime,untiltheLordcome;whobothwillbringto light the hidden things of darkness, and will make manifest thecounselsoftheheart;andthenshalleverymanhavepraiseofGod."Buttodistinguishhypocrites,thathavetheformofgodlinessandthevisibleconversation of godlymen, from true saints; or, to separate the sheepfromthegoats, is theproperbusinessof thedayof judgment;yea, it isrepresentedasthemainbusinessandendofthatday.Theythereforedogreatlyerrwhotakeituponthempositivelytodeterminewhoaresincere,and who are not-to draw the dividing line between true saints and

hypocrites,andtoseparatebetweensheepandgoats,settingtheoneonthe righthandand theotheron the left—and todistinguishandgatheroutthetaresfromamongstthewheat.Manyoftheservantsoftheownerofthefieldareveryreadytothinkthemselvessufficientforthis,andareforwardtooffertheirservicetothisend;buttheirLordsays,"May, lestwhile ye gather up the tares, ye root up also thewheatwith them. Letbothgrowtogetheruntiltheharvest;"andinthetimeoftheharvestIwilltake care to see a thorough separationmade; asMatt. xiii. 28, 29, 30.Agreeably to that forementionedprohibitionof the apostle, 1Cor. iv. 5."Judge nothing before the time." In this parable, by the servants whohavethecareofthefruitofthefield,isdoubtlessmeantthesamewiththeservantswhohavethecareofthefruitofthevineyard,Lukexx.Andwhoare elsewhere represented as servants of the Lord of the harvest,appointedaslabourersinhisharvest.Theseweknowareministersofthegospel.Nowisthatparableinthe13thofMatthewfulfilled:"Whilemensleep," (duringa long sleepy,dead time in the church,) "theenemyhassowedtares;"nowisthetime"whenthebladeissprungup,"andreligionisreviving;andnowsomeoftheservantswhohavethecareofthefieldsay,"Letusgoandgatherupthetares."—Iknowthereisagreataptnessin men who suppose they have had some experience of the power ofreligion,tothinkthemselvessufficienttodiscernanddeterminethestateofothers by a little conversationwith them; and experience has taughtmethatthisisanerror.Ioncedidnotimaginethattheheartofmanhadbeensounsearchableasitis.

Iamlesscharitable,and lessuncharitable thanonce Iwas. I findmorethings in wicked men that may counterfeit, and make a fair show of,piety; and more ways that the remaining corruption of the godly maymakethemappearlikecarnalmen,formalists,anddeadhypocrites,thanonceIknewof.ThelongerIlive,thelessIwonderthatGodchallengesitashisprerogativetotrytheheartsofthechildrenofmen,anddirectsthatthisbusinessshouldbeletalonetillharvest.IdesiretoadorethewisdomofGod,andhisgoodnesstomeandmyfellow-creatures,thathehasnotcommittedthisgreatbusiness into thehandsofsuchapoor,weak,anddim-sighted creature—one of so much blindness, pride, partiality,prejudice, and deceitfulness of heart—but has committed it into thehandsofoneinfinitelyfitterforit,andhasmadeithisprerogative.

Thetalkofsomepersons,andtheaccounttheygiveoftheirexperiences,isexceedinglysatisfying,andsuchasforbidsandbanishesthethoughtoftheirbeinganyotherthanthepreciouschildrenofGod.Itobliges,andasitwereforces,fullcharity;butyetwemustallowtheScripturestostandgoodthatspeakofeverythinginthesaint,belongingtothespiritualanddivinelife,ashidden.(Col.iii.3,4..)Theirfoodisthehiddenmanna;theyhavemeat to eat that others know not of; a stranger intermeddles notwith their joys. The heart in which they possess their divinedistinguishing ornaments, is the hidden man, and in the sight of Godonly,1Pet.iii.4.Theirnewname,whichChristhasgiventhem,nomanknowsbuthethatreceivesit,Rev.ii.17.ThepraiseofthetrueIsraelites,whosecircumcisionisthatoftheheart,isnotofmenbutofGod,Rom.ii.29.thatis,theycanbecertainlyknownanddiscernedtobeIsraelites,soastohavethehonourthatbelongstosuch,onlyofGod;asappearsbytheuseofthelikeexpressionbythesameapostle,1Cor.iv.5.Herehespeaksof its beingGod's prerogative to judgewho are upright Christians, andwhathewilldoatthedayofjudgment,adding,"andthenshalleverymanhavepraiseofGod."

TheinstanceofJudasisremarkable;whomthoughhehadbeensomuchamongst the restof thedisciples, allpersonsof true experience, yethisassociatesnever seemed tohaveentertaineda thought ofhis being anyother than a true disciple, till he discovered himself by his scandalouspractice.—And the instanceofAhitophel is also very remarkable;Daviddidnot suspecthim, though sowise andholy aman, so great adivine,andhadsuchagreatacquaintancewithScripture.Heknewmorethanallhis teachers,more than the ancients,was grownold in experience, andwasinthegreatestripenessofhisjudgment.Hewasagreatprophet,andwas intimately acquaintedwithAhitophel, he being his familiar friend,and most intimate companion in religious and spiritual concerns. YetDavidnotonlyneverdiscoveredhim tobeahypocrite,but relieduponhimas a true saint.He relishedhis religiousdiscourse, itwas sweet tohimandhe countedhiman eminent saint; so thathemadehimaboveanyothermanhisguideandcounsellor insoulmatters;butyethewasnot only no saint, but a notoriously wicked man, a murderous, vilewretch. Psal. lv. 11-14. "Wickedness is in themidst thereof; deceit andguile depart not from her streets: for it was not an open enemy that

reproachedme, thenIcouldhaveborne it;neitherwas ithe thathatedme, thatdidmagnifyhimself againstme, then Iwouldhavehidmyselffrom him: but it was thou, a man mine equal, my guide and mineacquaintance:wetooksweetcounseltogether,andwalkeduntothehouseofGodincompany."

Tosupposethatmenhaveabilityandrightdodeterminethestateofthesouls of visibleChristians, and so tomake an open separationbetweensaintsandhypocrites,thattruesaintsmaybeofonevisiblecompany,andhypocritesofanother,separatedbyapartitionthatmenmake,carriesinit an inconsistency: for it supposes that God has given men power tomake another visible church, within his visible church; for by visibleChristians or visible saints is meant, persons who have a right to bereceivedassuchintheeyeofapubliccharity.Nonecanhavearighttoexclude any one of this visible church but in the way of that regularecclesiasticalproceeding,whichGodhasestablishedinhisvisiblechurch.—IbegofthosewhohaveatruezealforpromotingthisworkofGod,welltoconsider thesethings. Iampersuaded, thatasmanyof themashavemuchtodowithsouls, if theydonothearkentomenow,willbeof thesamemindwhentheyhavehadmoreexperience.

AndanotherthingthatIwouldentreatthezealousfriendsofthisgloriousworkofGodtoavoid,ismanagingthecontroversywithopposerswithtoomuch heat, and appearance of an angry zeal; and particularly insistingvery much in public prayer and preaching, on the persecution ofopposers.Iftheirpersecutionweretentimessogreatasitis,methinksitwouldnotbebesttosaysomuchaboutit.IfitbecomesChristianstobelike lambs,notapt tocomplainandcrywhen theyarehurt; itbecomesthemtobedumbandnottoopentheirmouth,aftertheexampleofourdearRedeemer; and not to be like swine, that are apt to scream aloudwhen they are touched.We shouldnot be readypresently to think andspeakoftirefromheaven,whentheSamaritansopposeus,andwillnotreceive us into their villages. God's zealousministers would do well tothinkofthedirectiontheapostlePaulgavetoazealousminister,2Tim.ii.24-26."AndtheservantoftheLordmustnotstrive,butbegentleuntoallmen,apttoteach,patient,inmeeknessinstructingthosethatopposethemselves; if God peradventure will give them repentance, to the

acknowledgingofthetruth;andthattheymayrecoverthemselvesoutofthesnareofthedevil,whoaretakencaptivebyhimathiswill."

IwouldhumblyrecommendtothosethatlovetheLordJesusChrist,andwouldadvancehiskingdom,agoodattendance to thatexcellent ruleofprudence which Christ has left us,Matt. ix. 16, 17. "Noman putteth apieceofnewclothintoanoldgarment;forthatwhichisputintofillitup,takethfromthegarment,andtherentismadeworse.Neitherdomenputnewwine into old bottles; else the bottles break and thewine runnethout,andthebottlesperish.Buttheyputnewwineintonewbottles,andbotharepreserved."Iamafraidthewineisnowrunningoutinsomepartof this land, forwant of attending to this rule.For though I believewehaveconfinedourselvestoomuchtoacertainstatedmethodandforminthe management of our religious affairs; which has had a tendency tocauseallourreligiontodegenerateintomereformality;yetwhateverhasthe appearance of a great innovation—that tends much to shock andsurprisepeople'sminds,andtoset thematalkinganddisputing—tendsgreatly to hinder the progress of the power of religion. It raises theoppositionofsome,divertsthemindofothers,andperplexesmanywithdoubtsandscruples.Itcausespeopletoswervefromtheirgreatbusiness,andturnasidetovainjangling.Thereforethatwhichisverymuchbesidethe common practice, unless it be a thing in its own nature ofconsiderable importance,hadbetterbe avoided.Hereinwe shall followthe example of one who had the greatest success in propagating thepowerofreligion.1Cor.ix.20-23."UntotheJewsIbecameasaJew,thatImightgaintheJews;tothemthatareunderthelaw,asunderthelaw,thatImightgainthemthatareunderthe law;tothemthatarewithoutlaw,aswithoutlaw,(beingnotwithoutlawtoGod,butundertoChrist,)that Imight gain them that arewithout law. To theweak became I asweak,thatImightgaintheweak.Iammadeallthingstoallmen,thatImightbyallmeanssavesome.AndthisIdoforthegospel'ssake,thatImightbepartakerthereofwithyou."

MENNATURALLYAREGOD'SENEMIES.

Romansv.10.

Forif,whenwewereenemies,wewerereconciledtoGodbythedeathofhisSon.

The apostle, from the beginning of the epistle, to the beginning of thischapter,hadinsistedonthedoctrineofjustificationbyfaithalone.Inthischapter he goes on to consider the benefits that are consequent onjustification,viz.PeacewithGod,presenthappiness,andhopeofglory.PeacewithGodismentionedinthefirstverse,"Thereforebeingjustifiedbyfaith,wehavepeacewithGod,throughourLordJesusChrist."Inthefollowingverseshespeaksofpresentblessedness,andhopeofglory."Bywhomalsowehaveaccessbyfaithintothisgrace,whereinwestand,andrejoice in hope of the glory of God."—And concerning this benefit, thehopeofglory,theapostleparticularlytakesnoticeoftwothings,viz.theblessednatureofthishope,andthesuregroundofit.

1.He insistson theblessednatureof thishope, in that it enablesus toglory in tribulations. This excellent nature of true Christian hope isdescribed in the following words: (ver. 3-5.) "And not only so, but wegloryintribulationsalso,knowingthattribulationworkethpatience;andpatience, experience; and experience hope; and hope maketh notashamed, because the love of God is shed abroad in our hearts by theHolyGhostwhichisgivenuntous."Asifhehadsaid,Throughhopeofablessed reward, that will abundantly more than make up for alltribulation,we are enabled to bear tribulation with patience.; patientlybearing, and patiently waiting for the reward. And patience worksexperience;forwhenwethusbeartribulationwithpatientwaitingforthereward, this brings experience of the earnest of the reward, viz. theearnestof theSpirit, in our feeling the love ofGod shed abroad in ourheartsbytheHolyGhost.Sothatourhopedoesnotmakeusashamed:itis not disappointed; for in the midst of our tribulation, we experiencethoseblessedincomesoftheSpiritinoursouls,thatmakeevenatimeoftribulationsweettous;andissuchanearnestasabundantlyconfirmsour

hope;andsoexperienceworkshope.

2.Theapostletakesnoticeofthesuregroundthereisforthishope;ortheabundantevidencewehave, thatweshallobtainthegloryhopedfor, inthatpeacewehavewithGod,byourjustificationthroughChrist'sblood.Forwhilewewerewithoutstrength,induetimeChristdiedforus;evenwhilewewereungodlyandsinners,enemiestoGodandChrist.(Seever.6-10.)Theapostle'sargument is exceeding clearand strong. IfGodhasdonealreadysogreatathingforus,astogiveusChristtodieandshedhispreciousbloodforus,whichwasvastlythegreatestthing,weneednotdoubtbutthathewillbestowlifeuponus.ItisbutasmallthingforGodactuallytobestoweternallife,afteritispurchased;towhatitisforhimtogive his own Son to die, in order to purchase it. The giving Christ topurchase it, was virtually all: it included the whole grace of God insalvation.WhenChrist had purchased salvation at such a dear rate, allthedifficultywasgotthrough,allwasvirtuallyoveranddone.Itisasmallthing,incomparison,forGodtobestowsalvation,afterithasbeenthuspurchasedatafullprice.SinnerswhoarejustifiedbythedeathofChrist,arealreadyvirtuallysaved:thethingis,asitwere,done:whatremains,isnomorethanthenecessaryconsequenceofwhatisdone.Christwhenhediedmadeanendofsin:andwhenherosefromthedead,hedidvirtuallyrise with the elect: he brought them up from death with him, andascended into heaven with them. And therefore, when this is alreadydone,andwearethusreconciledtoGodthroughthedeathofhisSon,weneed not fear but that we shall be saved by his life. The love of GodappearsmuchmoreinhisgivinghisSontodieforsinners,thaningivingeternallifeafterChrist'sdeath.

The giving of Christ to die for us is here spoken of as amuch greaterthing,thantheactualbestowmentoflife;becausethisisallthathasanydifficultyinit.—WhenGoddidthisforus,hediditforusassinnersandenemies.Butinactuallybestowingsalvationonusafterwearejustified,wearenotlookeduponassinners,butasperfectlyrighteouspersons:hebeholdsnoiniquityinus.Wearenomoreenemies,butreconciled.WhenGod gave Christ to die for the elect, he looked on them as they are inthemselves; but in actually bestowing eternal life, he looks on them astheyareinChrist.

Therearethreeepithetsusedinthetextandcontext,asappertainingtosinnersastheyareinthemselves,ver.6-8.

They are without strength, they cannot help themselves.—They areungodly or sinners,—and they are enemies: as in the text.—NATURALMENAREGOD'SENEMIES.

God,thoughtheCreatorofallthings,yethassomeenemiesintheworld.—Men in generalwill own, that they are sinners.There are few, if any,whose consciences are so blinded as not to be sensible they have beenguiltyofsin.Andmostsinnerswillownthattheyhavebadhearts.TheywillownthattheydonotloveGodsomuchastheyshoulddo;thattheyare not so thankful as they ought to be formercies; and that inmanythings they fail. And yet few of them are sensible that they are God'senemies.Theydonotseehowtheycanbetrulysocalled;fortheyarenotsensiblethattheywishGodanyhurt,orendeavourtodohimany.

ButweseethattheScripturespeaksofthemasenemiestoGod.Soinourtext,andelsewhere,"Andyouthatweresometimealienated,andenemiesin yourmindsbywickedworks."Col. i. 21. "The carnalmind is enmityagainstGod."Rom.vii.7.—Andthatallnaturalorun-regeneratemenareindeedsuch,iswhatIshallendeavournowparticularlytoshow.WhichIpropose to do in the following method. Particularly—In what respectstheyareenemiestoGod—Tohowgreatadegreetheyareenemies—Andwhytheyareenemies.ThenIshallanswersomeobjections.

SECT.I.

InwhatrespectsnaturalmenareGod'senemies.

1. Their enmity appears in their judgments, their natural relish, theirwills,affections,andpractice.TheyhaveaverymeanesteemofGod.Menarereadytoentertainagoodesteemofthosewithwhomtheyarefriends:they are apt to think highly of their qualities, to give them their duepraises;andiftherebedefects,tocoverthem.Butofthosetowhomtheyare enemies, they are disposed to havemean thoughts; they are apt toentertain a dishonourable opinion of them: they will be ready to look

contemptiblyuponanythingthatispraiseworthyinthem.

So it is with natural men towards God. They entertain very low andcontemptible thoughts ofGod.Whatever honour and respect theymaypretend,andmakeashowoftowardsGod,iftheirpracticebeexamined,itwillshow,thattheycertainlylookuponhimasaBeingthatisbutlittletoberegarded.The languageof theirhearts is,"Whois theLord, thatIshouldobeyhisvoice?"Exod.v.2."WhatistheAlmighty,thatweshouldservehim?andwhatprofitshouldwehaveifweprayuntohim?"Jobxxi.15.Theycounthimworthyneithertobelovednorfeared.Theydarenotbehave with that slight and disregard towards one of their fellow-creatures,whenalittleraisedabovetheminpowerandauthority,astheydare, and do, towardsGod. They value one of their equalsmuchmorethan God, and are ten times more afraid of offending such, than ofdispleasingtheGodthatmadethem.Theycastsuchexceedingcontempton God, as to prefer every vile lust before him. And every worldlyenjoymentissethigherintheiresteem,thanGod.Amorselofmeat,orafew pence of worldly gain, is preferred before him. God is set last andlowestintheesteemofnaturalmen.

2. They are enemies in the natural relish of their souls. They have aninbreddistasteanddisrelishofGod'sperfections.Godisnotsuchabeingastheywouldhave.ThoughtheyareignorantofGod;yetfromwhattheyhearofhim,andfromwhatismanifestbythelightofnature,theydonotlikehim.Byhisbeingendowedwithsuchattributesasheis,theyhaveanaversiontohim.TheyhearGodisaninfinitelyholy,pure,andrighteousBeing,andtheydonotlikehimuponthisaccount;theyhavenorelishofsuchqualifications:theytakenodelightincontemplatingthem.Itwouldbeameretask,abondagetoanaturalman,tobeobligedtosethimselftocontemplate those attributes of God. They see nomanner of beauty orloveliness, nor taste any sweetness, in them. And on account of theirdistaste of these perfections, they dislike all his other attributes. Theyhave greater aversion to him because he is omniscient and knows allthings;andbecausehisomniscienceisaholyomniscience.Theyarenotpleasedthatheisomnipotent,andcandowhateverhepleases;becauseitisaholyomnipotence.Theyareenemieseventohismercy,becauseitisaholymercy.Theydonot likehis immutability,becauseby thishenever

willbeotherwisethanheis,aninfinitelyholyGod.

It is from thisdisrelish thatnaturalmenhaveof the attributes ofGod,thattheydonotlovetohavemuchtodowithGod.ThenaturaltendencyoftheheartofmanistoflyfromGod,andkeepatadistancefromhim,asfaroffaspossible.—AnaturalmanisaversetocommunionwithGod,andis naturally disinclined to those exercises of religion, wherein he hasimmediatelytodowithhim.Itissaidofwickedmen,Psal.x.4."Godisnotinalltheirthoughts."Itisevident,thatthemindofmanisnaturallyaverse to thinking about God: and hence if any thoughts of him besuggestedto themind, theysoongoaway;suchthoughtsarenotapt torestinthemindsofnaturalmen.IfanythingissaidtothemofGod,theyareapttoforgetit:itislikeseedthatfallsuponthehardpath,thefowlsof the air soon take it away: or like seed that falls upon a rock.Otherthingswillstick;butdivinethingsrebound:andiftheywerecastintothemind,theymeetwiththattherewhichsoonthruststhemoutagain:theymeetwithnosuitableentertainment,butaresoonchasedaway.

Hence also it is, that natural men are with difficulty persuaded to beconstant in the duty of secret prayer. They would not be so averse tospendingaquarterofanhour,nightandmorning,insomebodilylabour;but it is because they are averse to a work, wherein they have soimmediatelytodowithGod;andtheynaturallylovetokeepatadistancefromhim.

3.Theirwillsarecontrarytohiswill.God'swillandtheirsareexceedingcrosstheonetotheother,Godwillsthosethingsthattheyhate,andaremost averse to; and they will those things that God hates. Hence theyoppose God in their wills: there is a dreadful, violent, and obstinateoppositionofthewillofnaturalmentothewillofGod.

TheyareveryoppositetothecommandsofGod.Itisfromtheenmityofthewill, (Rom.vii.7.) that"thecarnalmind isnotsubject to the lawofGod, neither indeed can be."Hence naturalmen are enemies to God'sgovernment.Theyarenotloyalsubjects,butenemiestoGod,consideredasLordoftheworld.TheyareentireenemiestoGod'sauthority.

4.TheyareenemiestoGodintheiraffections.Thereis ineverynatural

mana seedofmaliceagainstGod.And itoftendreadfullybreaks forth.Though itmay in greatmeasure lie hid in secure times,whenGod letsmenalone,andtheymeetwithnogreatdisturbanceofbodyormind;yet,ifGoddoesbuttouchmenintheirconsciences,bymanifestingtothemalittleofhiswrathfortheirsins,thisoftentimesbringsouttheprincipleofmalice against him. This is exercised in dreadful heart-risings, inwardwranglings and quarrelings, and blasphemous thoughts; wherein theheartislikeaviper,hissingandspittingpoisonatGod.Andhoweverfreefromit theheartmayseemtobe,when letaloneandsecure,yetaverylittlethingwillsetitinarage.Temptationswillshowwhatisintheheart.The alteration of a man's circumstances will often discover the heart.PharaohhadnomorenaturalenmityagainstGodthanothermen;andifother natural men had been in Pharaoh's circumstances, the samecorruptions would have put forth themselves in as dreadful amanner.The scribes andPhariseeshadnaturallynomoremalice in theirheartsagainst Christ, than othermen, and other naturalmen would, in theircase,andhavingaslittlerestraint,exerciseasmuchmaliceagainstChristastheydid.Whenwickedmencometobecastintohell,thentheirmaliceagainstGodwillappear.Thentheirheartswillappearasfullofmalice,ashellisfulloffire.Butwhenwickedmencometobeinhell,therewillbenonewcorruptionsputintotheirheart;butonlyoldoneswillthenbreakforthwithoutrestraint.That isall thedifferencebetweenawickedmanonearth,andawickedmaninhell,thatinhelltherewillbemoretostirup theexerciseofcorruption,and less to restrain it, thanonearth:butthere will be no new corruption put in. A wicked man will have noprincipleofcorruptioninhell,butwhathecarriedtohellwithhim.Therearenowtheseedsofallthemalicethatwillbeexercisedthen.Themaliceof damned spirits is but a branch of the root, that is in the hearts ofnaturalmennow.Anaturalmanhasaheartliketheheartofadevil;onlycorruptionismoreunderrestraintinmanthanindevils.

5.Theyareenemiesintheirpractice.Theywalkcontrarytohim.IntheirenmityagainstGod,theyareexceedingactive.Theyareengaged inwaragainstGod.IndeedtheycannotinjureGod,he issomuchabovethem;butyettheydowhattheycan.Theyopposethemselvestohishonourandglory:theyopposethemselvestotheinterestofhiskingdomintheworld:theyopposethemselvestothewillandcommandofGod:andopposehim

in his government. They opposeGod in his works, and in his declareddesigns; while he is doing one work, they are doing the contrary. Godseeks one thing, and they seek directly the contrary. They list underSatan'sbanner,andarehiswilling soldiers inopposing thekingdomofGod.

SECT.II.

Thedegreeofmen'snaturalenmitytoGod.

Inowproceedtosaysomethingwithrespecttothedegreeofthisenmity:tendinginsomemeasuretoshow,howgreatenemiestoGodarenaturalmen.

1. They have no love to God; their enmity ismere enmity without anymixtureoflove.Anaturalmaniswhollydestituteofanyprincipleofloveto God, and therefore never had the least exercise of this love. Somenatural men have better tempers than others; and some are bettereducated than others; and some live a great deal more soberly thanothers:butonehasnomorelovetoGodthananother;fornonehavetheleast sparkof that.Theheartof anaturalman isasdestituteof love toGod,asadead,stiff,coldcorpseisofvitalheat.Johnv.43."Iknowyou,thatyehavenottheloveofGodinyou."

2.Everyfacultyandprincipleofactioniswhollyunderthedominionofenmity against God. The nature of man is wholly infected with thisenmityagainstGod.Heis taintedwith it throughout, inallhis facultiesandprinciples.Andnotonlyso,buteveryfacultyisentirelyandperfectlysubduedunder it, and enslaved to it. This enmity againstGod, has theabsolute possession of theman. The apostle Paul, speaking of what hewasnaturally,says,"Iamcarnal,soldundersin."

The understanding is under the reigning power of this enmity againstGoal,sothatitisentirelydarkenedandblindedwithregardtothegloryandexcellencyofGod.Thewilliswhollyunderthereigningpowerof it.All the affections are governedby enmity againstGod: there is not oneaffection,noronedesire,thatanaturalmanhas,orthatheiseverstirred

uptoactfrom,butwhatcontainsinitenmityagainstGod.AnaturalmanisasfullofenmityagainstGod,asanyviper,oranyvenomousbeast, isfullofpoison.

3.ThepoweroftheenmityofnaturalmenagainstGod,issogreat,thatitis insuperable by any finite power. It has too great and strong apossessionoftheheart,tobeovercomebyanycreatedpower.Indeed,anaturalmannever sincerely strives to root outhis enmityagainstGod;hisendeavoursarehypocritical;hedelightsinhisenmity,andchoosesit.Neither can others do it, though they sincerely, and to their utmost,endeavour to overcome this enmity. If godly friends and neighbourslabourtopersuadethemtocastawaytheirenmity,andbecomefriendstoGod, they cannot persuade them to it. Though ministers use never somanyargumentsandentreaties,andset forththe lovelinessofGod;tellthem of the goodness of God to them, hold forth God's own graciousinvitations, and entreat them never so earnestly to cast off theiropposition,andbereconciled;yettheycannotovercomeit:stilltheywillbeasbadenemies toGod,asever theywere.—The tongueofmenorofangels cannot persuade them to relinquish their opposition to God.Miracleswillnotdoit.—HowmanymiraclesdidthechildrenofIsraelseeinthewilderness!yettheirenmityagainstGodremained;asappearedbytheiroftenmurmuring.AndhowoftendidChristusemiraclestothisendwithout effect, but the Jews obstinately stood out. Matt. xxiii. 37. "OJerusalem, Jerusalem, thou that killest the prophets, and stonest themwhicharesentuntothee,nowoftenwouldIhavegatheredthychildrentogether,evenasahengatherethherchickensunderherwings,andyewouldnot."Andhowgreatdid theenmityof thesepeopleappear tobeafterall;howspitefulandvenomousweretheirheartstowardsChrist,asappearsbytheircrueltreatmentofhim,inhislastsufferings!

4. They aremortal enemies toGod; i.e. They have that enmity in theirhearts,thatstrikesatthelifeofGod.Amanmaybenofriendtoanother,andmayhaveanillspirittowardshim;andyetnotbehismortalenemy:his enmity will be satisfied with something short of the death of theperson.But it isnotsowithnaturalmen,withrespect toGod: theyaremortal enemies. Their imbecility is no argument that this is not thetendencyoftheprinciple.

NaturalmenareenemiestothedominionofGod;andtheirnatureshowstheirgood-willtodethronehimiftheycould!Yea,theyareenemiestothebeingofGod, andwould be glad if therewas noGod.And therefore itnecessarily follows, that theywould cause that there shouldhenone, iftheycould.Psal.xiv.1."Thefoolhathsaidinhisheart,ThereisnoGod."Thisimplies,notonlyanaptnesstoquestionthebeingofGod;but,thathe inclines it shouldbe so.Hisheart says, i.e.his inclination says. Thewordsintheoriginalare,"Thefoolhathsaidinhisheart,NoGod."Thatis, Iwouldhavenone, I donot desire any, Iwish therewasnone; thatwould suitmy inclination best. Let the world be emptied of a God, hestandsinmyway.Andhenceheisanatheistinhisheart.

The viper's poison is deadly poison; and when he bites he seeks theprecious life. Andmen are in this respect a generation of vipers. Theirpoison,whichisenmityagainstGod,seeksthelifeofGod.Matt.iii.7."Ogenerationofvipers."Psal.lviii.3,4."Thewickedareestrangedfromthewomb—Theirpoisonislikethepoisonofaserpent."Deut.xxxii.32,33."FortheirvineisthevineofSodom,andofthefieldsofGomorrah:theirgrapes are the grapes of gall, their clusters are bitter. Their vine is thepoisonofdragons,andthecruelvenomofasps."Thedivinenaturebeingimmortal,andinfinitelyoutofourreach,thereisnoothertrialpossible,whethertheenmitythatisnaturallyintheheartagainstGod,bemortalorno,butonly forGod to takeonhim thehumannature, andbecomeman; so as to come within man's reach. There can be no otherexperiment.Andwhathasbeentheevent?Why,whenonceGodbecameman, and came down to dwell here, among such vipers as fallenmen,theyhatedandpersecutedhim;andneverdesistedtilltheyhadimbruedtheirhands in his blood. Therewas amultitude of them that appearedcombinedinthisdesign.Nothingwoulddo,buthemustbeputtodeath.All cry out, Crucify him, crucify him. Away with him. They had ratherBarabbas, who greatly deserved death, should live, than he should notdie.Nothingwouldrestrainthemfromit;evenallhispreaching,andallhismiracles:buttheywouldkillhim.Anditwasnottheordinarykindofexecutionthatwouldsatisfythem;butitmustbethemostcruelandmostignominioustheypossiblycouldinvent.Andtheyaggravateditasmuchastheycould,bymockinghim,andspittingonhim,andscourginghim.Thisshowswhatthenatureandtendencyofman'senmityagainstGodis;

hereitappearedinitstruecolours.

5. Naturalmen are greater enemies to God than they are to any otherbeingwhatsoever.Naturalmenmaybeverygreatenemiestotheirfellow-creatures;butnotsogreatastheyaretoGod.Thereisnootherbeingthatsomuchstandsinsinners'way,inthosethingsthattheychieflysettheirheartsupon,asGod.Menarewonttohatetheirenemiesinproportiontotwo things, viz. their opposition to what they look upon to be theirinterest,—andtheirpowerandability.Agreatandpowerfulenemywillbemorehated,thanonewhoisweakandimpotent.ButnoneissopowerfulasGod.

Man'senmitytoothersmaybegotover:timemaywearitout,andtheymay be reconciled. But naturalmen, without amighty work of God tochange theirhearts,will never get over their enmity againstGod. TheyaregreaterenemiestoGod,thantheyaretothedevil.Yea,theytreatthedevilastheirfriendandmaster,andjoinwithhimagainstGod.Johnviii.44."Yeareofyourfatherthedevil,andthelustsofyourfatheryewilldo:hewasamurdererfromthebeginning."

SECT.III.

OnwhataccountmenareenemiestoGod.

The general reason is, That God is opposite to them in the worship oftheir idols. The apostacy ofman summarily consists in departing fromthetrueGod,toidols;forsakinghisCreator,andsettingupotherthingsinhisroom.WhenGodatfirstcreatedman,hewasunitedtohisCreator;theGodthatmadehimwashisGod.ThetrueGodwastheobjectofhishighestrespect,andhadthepossessionofhisheart.LovetoGodwastheprincipleinhisheart,thatruledoverallotherprinciples;andeverythinginthesoulwaswhollyinsubjectiontoit.Butwhenmanfell,hedepartedfrom the true God, and the union that was between his heart and hisCreator was broken: he wholly lost his principle of love to God. Andhenceforward man clave to other gods. He gave that respect to thecreature,whichisduetotheCreator.—WhenGodceasedtobetheobjectof his supreme love and respect, other things of course became the

objectsofit.

Manwillnecessarilyhavesomethingthatherespectsashisgod.Ifmandonotgivehishighest respect to theGod thatmadehim, therewillbesomethingelsethathasthepossessionofit.MenwilleitherworshipthetrueGod,orsomeidol:itisimpossibleitshouldbeotherwise:somethingwillhavetheheartofman.Andthatwhichamangiveshisheartto,maybecalledhisgod:andthereforewhenmanbythefallextinguishedallloveto the trueGod,he setup thecreature inhis room.Forhaving losthisesteemandloveofthetrueGod,andsetupothergodsinhisroom,andinoppositiontohim;andGodstilldemandingtheirworship,andopposingthem;enmitynecessarilyfollows.

Thatwhichamanchoosesforhisgod,hesetshisheartmainlyupon.Andnothingwillsosoonexciteenmity,asoppositioninthatwhichisdearest.Amanwill be the greatest enemy to himwho opposes him inwhat hechoosesforhisgod:hewilllookonnoneasstandingsomuchinhisway,ashe thatwoulddeprivehimofhisgod.Judg.xviii.24."Yehave takenawaymy gods; andwhat have Imore?"Aman, in this respect, cannotservetwomasters,thatstandincompetitionforhisservice.Andnotonly,ifheservesone,hecannotservetheother;butifhecleavestoone,hewillnecessarilyhatetheother.Matt.vi.24."Nomancanservetwomasters;foreitherhewillhatetheone,andlovetheother,orelsehewillholdtotheone,anddespisetheother.YecannotserveGodandmammon."AndthisistheveryreasonthatmenhateGod.Inthiscaseitis,aswhentwokings set up in one kingdom, in opposition one to the other; and theybothchallengethesamethrone,andarecompetitorsforthesamecrown:theywhoareloyal,heartysubjectstotheone,willnecessarilybeenemiestotheother.Asthatwhichisaman'sgod,istheobjectofhishighestlove;so that God who chiefly opposes him in it, must be the object of hisgreatesthatred.

The godswhich a naturalmanworships, instead of theGod thatmadehim,arehimselfandtheworld.HehaswithdrawnhisesteemandhonourfromGod,andproudlyexaltshimself.AsSatanwasnotwillingtobe insubjection;andthereforerebelled,andsetuphimself;soanaturalman,intheproudandhigh thoughtshehasofhimself, setsuphimselfuponGod's throne. He gives his heart to the world, worldly riches, worldly

pleasures,andworldlyhonours: theyhavethepossessionof thatregardwhichisduetoGod.Theapostlesumsupalltheidolatryofwickedmenintheir loveof theworld.1Johnii.15,16."Lovenot theworld,neitherthethingsthatareintheworld.Ifanymanlovetheworld,theloveoftheFatherisnotinhim.Forallthatisintheworld,thelustoftheflesh,thelust of the eye, and the pride of life, is not of the Father, but is of theworld."AndtheapostleJamesobserves,thatamanmustnecessarilybethe enemy of the true God, if he be a friend of the world. "Whosoeverthereforewillbeafriendoftheworld,istheenemyofGod."Jamesiv.4.

Allthesinthatmencommit,iswhattheydointheserviceoftheiridols:thereisnooneactofsin,butwhatisanactofservicetosomefalsegod.AndthereforewhereinsoeverGodopposessininthem,heisoppositetotheirworshipoftheiridols:onwhichaccounttheyarehisenemies.Godopposesthemintheirserviceoftheiridols,inthefollowingrespects:

1.Hemanifests his utter abhorrence of their attachment to their idols.Theiridolsarewhattheyloveaboveallthings:theywouldbynomeanspartwith them.Thiswickedness is sweetunto them.Job xx. 12. If youtakethemaway,whathavetheymore?Iftheylosetheir idols, they losetheirall.—Torendawaytheiridolsfromthem,wouldbemoregrievoustothem,thantorendbodyandsoulasunder:itislikerendingtheirheartintwain. They love their idolatry: but God does not approve of it, butexceedinglyhatesit:hewillbynomeansbereconciledtoit;andthereforetheyhatehim.Goddeclaresaninfinitehatredofeveryacttheydo,intheserviceoftheirfalsegods.HedeclareshimselftobeaholyandajealousGod; a God who is very jealous of his own honour; and that greatlyabhorsgivingthathonourtoanother.

2.Heutterlyforbidstheircleavingtothoseidols,andalltheservicethatthey do to them. He not only shows that he dislikes it, but he utterlyforbids it; anddemands that they shouldworshiphim; servehimonly,and give their heartswholly to him:without tolerating any competitor.Heallowsthemtoservetheiridolsinnodegree;butrequiresthemtocastthem away utterly, and pay nomoreworship to them, at any time.Herequiresafinalpartingwiththeiridols.Notonlythattheyshouldrefrainfrom them for a while, but cast them away for ever; and never gratifytheiridolatrousrespecttothemanymore.Thisissoexceedingcontrary

tothem,andwhattheyaresoaverseto,thattheyareenemiestoGodforit.TheycannotendureGod'scommands,because they forbidall that inwhichtheirheartsaresoengaged.AndastheyhateGod'scommands,sotheyhateHimwhosecommandstheyare.

3.Hethreatensthemwitheverlastingdamnationfortheirserviceoftheiridols.Hethreatensthemfortheirpast idolatry.Hethreatensthemwithhiseternalwrath, for theirhavingdeparted fromhim,and theirhavingchosentothemselvesothergods.Hethreatensthemforthatdispositiontheyhave in theirhearts to cleave to other gods:he threatens the leastdecreesofthatrespectwhichtheyhaveintheirheartstotheiridols.Hemanifests that he will not tolerate any regard to them, but has fixedeternaldeath,asthewagesofeverydegreeofit.Andhewillnotreleasethem from their guilt; he holds them to their obligations; and he willacceptofnoatonementthattheycanmake.Hewillnotforgivethemforwhatever they do in religion; whatever pains they take; whatever tearstheyshed.Hewillacceptofnomoneyorpricethattheyhavetooffer.

Andhe threatens every future act of their idolatry.Henot only forbidsthemevertobeguiltyoftheleastact,butforbidsthemonpainofeternaldamnation.SostrictlydoesGodprohibit themfrom the serviceof theirbelovedidols!Hethreatensthemwitheverlastingwrathforallexercisesof inordinate love ofworldly profit; for allmanifestations of inordinateregardtoworldlypleasures,orworldlyhonours.Hethreatensthemwitheverlasting torments for their self-exaltation.He requires them to denyandrenouncethemselves,andtoabasethemselvesathisfeet,onpainofbearinghiswrathtoalleternity.

ThestrictnessofGod's law isaprincipal causeofman'senmityagainstGod. IfGodwereone that didnot somuchhate sin; if hewould allowthem in the gratification of their lusts in some degree, and histhreatenings were not so awful against all criminal indulgence; if histhreateningswerenotsoabsolute;ifhisdispleasurecouldbeappeasedbya few tears, a little reformation, or the like; theywouldnot be so greatenemies,norhatehimsomuchastheydo.ButGodshowshimselftobeanimplacableenemytotheiridols,andhasthreatenedeverlastingwrath,infinitecalamity,forallthattheydointheserviceoftheirlusts;andthismakesthemirreconcilableenemiestohim.

For this reason, the scribes and Pharisees were such bitter enemies toChrist; because he showed himself to be such an enemy to their pride,conceit of their own wisdom, self-righteousness, and inordinateaffectation of their own honour,whichwas their god.Naturalmen areenemiestoGod,becauseheissooppositetothem,inthatinwhichtheyplacetheirall. If yougo to takeaway thatwhich is verydear toaman,nothingwillprovokehimmore.Godisinfinitelyoppositetothatinwhichnatural men place all their delight, and all their happiness. He is anenemy to that which natural men value as their greatest honour andhighest dignity; and to which they wholly trust; viz. their ownrighteousness.

HencenaturalmenaregreaterenemiestoGod,thantheyaretoanyotherbeing.Someoftheirfellow-creaturesmaystandverymuchintheirway,with regard to some things on which they set their hearts; but Godopposesthemwithrespecttoalltheiridols,andhisoppositiontothemisinfinitelygreat.Noneofourfellow-creatureseveropposeusinanyofourinterests so much as God opposes wicked men in their idolatry. Hisinfinite opposition is manifested by his threatening an infinitepunishment, viz.his dreadfulwrath to all eternity,miserywithout end.HenceweneednotwonderthatnaturalmenareenemiestoGod.

SECT.IV.

Theobjection,thatmenarenotconsciousofthisenmity,answered.

Naturalmendonotgenerallyconceivethemselvestobesobad;theyhavenot this notion of themselves, that they are enemies to God. Andthereforewhen theyhear suchdoctrineas this taught them, they standreadytomakeobjections.Somemaybereadytosay,"Idonotknow,Iamnotsensible,thatIhateGod,andhaveamortalenmityagainsthim.Ifeelnosuchthinginmyself,andifIhavesuchenmity,whydonotIfeelit?IfIamamortalenemy,whyshouldnotIknowitbetterthananybodyelse?HowcanothersseewhatisinmyheartbetterthanImyself?IfIhateoneof my fellow-creatures, I can feel it inwardly working." To such anobjectionIwouldanswer,

Ifyoudobutobserveyourself,andsearchyourownheart,unlessyouarestrangelyblinded, youmay be sensible of those things,wherein enmitydoes fundamentally consist. Particularly, youmay be sensible that youhaveatleasthadalowandcontemptibleestimationofGod;andthat,inyouresteem,yousetthetriflesandvanitiesofthisworldfarabovehim;soastoregardtheenjoymentofthesethingsfarbeforetheenjoymentofGod, and to value these things better than his love.—And youmay besensiblethatyoudespisetheauthorityofGod,andvaluehiscommandsand his honour but very little. Or if by somemeans you have blindedyourself,soastothinkyoudoregardthemnow,doubtlessyoucanlookbackandseethatyouhavenotregardedthem.Youmaybesensiblethatyou have had a disrelish and aversion towards God; an opposition tothinkingofhim;sothatitwouldhavebeenaveryuncomfortabletasktohave been confined to that exercise for any time. The vanities of theworld, at the same time, have been very pleasing to you; and you havebeenallswallowedupinthem,whileyouhavebeenaversetothethingsofreligion. If you look intoyourheart, it is thereplain tobe seen, thatthere is anenmity inyourwill, that it is contrary toGod'swill, for youhavebeenopposing thewillofGodallyour life long.—These thingsareplain;itisnothingbutsomegreatdelusionthatcanhidethemfromyou.Thesearethefoundationofallenmity:andifthesethingsbeinyou,alltherestthatwehavespokenofwillfollowofcourse.

2.OnereasonwhyyouhavenotmoresensiblyfelttheexercisesofmaliceagainstGod,isthatyourenmityisnowexercisedpartlyinyourunbeliefofGod's being; and this prevents its appearing in otherways.Manhasnaturallyaprincipleofatheisminhim;anindispositiontorealizeGod'sbeing, and a disposition to doubt of it. The being of God does notordinarilyseemrealtonaturalmen.AllthediscoveriesthatthereareofGod'sbeing inhisworks,willnotovercome theprincipleof atheism inthe heart. And though they seem in some measure to be rationallyconvinced,yetitdoesnotappearreal;theconvictionisfeint,thereisnostrong conviction impressed on the mind, that there is a God: andoftentimes they are ready to think that there is none. Now this willprevent the exercise of this enmity, which otherwise would be felt;particularly,itmaybeanoccasionoftherenotbeingsensibleexercisesofhatred.

Itmay in somemeasurebe thus illustrated: if youhada rootedmaliceagainst anotherman, a principle that had been long established there,and if you shouldhear thathewasdead, the sensibleworkings of yourmalicewouldnotbefelt,aswhenyourealizeditthathewasalive.Butifyoushouldafterwardshearthenewscontradicted,andperceivethatyourenemywas still alive; youwould feel the sameworkings of hatred thatyoudidbefore.Andthusyournotrealizingthefact,thatGodhasabeing,maypreventthosesensibleworkingsofhatred,thatotherwiseyouwouldhave. If wickedmen in this worldwere sensible of the reality of God'sbeing,asthewickedareinanother,theywouldfeelmoreofthathatredwhichmen inanotherworlddo.Theexerciseof corruption inoneway,may, and often does, prevent it working in other ways. Ascovetousnessmaypreventtheexerciseofpride,soatheismmaypreventmalice;andyetitmaybenoargumentoftherebeinganylessenmityintheheart; for it is the sameenmity,working in anotherway.The sameenmitythatinthisworldworksbyatheism,willinanotherworld,wheretherewillbeno room foratheism,workbymaliceandblasphemy.Thesamemortalenmitywhich,ifyousawtherewasaGod,mightmakeyoutowishtherewerenone,maynowdisposeandinclineyoutothinkthereis none.Men are very often apt to think things are as theywouldhavethem to be. The same principle disposes you to think God has noexistence, which, if you knew he had, would dispose you, if it werepossible,todispossesshimofit.

3.IfyouthinkthatthereisaGod,yetyoudonotrealizeit,thatheissuchaGodashereallyis.Youdonotrealizeit,thatheissoholyasheis;thathehassuchahatredofsinasindeedhehas;thatheissojustaGodasheis, who will by no means clear the guilty. But that in the Psalms isapplicabletoyou:"thesethingshastthoudone,andIkeptsilence:thouthoughtestthatIwasaltogethersuchanoneasthyself."Psalm1.21.Sothatyouratheismappearsinthis,aswellasinthinkingthereisnoGod.So that your objection arises from this, that you do not find such asensiblehatredagainstthatgodwhichyouhaveformed,tosuityourself;agodthatyoulikebetterthanthetrueGod.Butthisisnoargumentthatyouhavenotbitterenmityagainst the trueGod; for itwasyourenmityagainst the true God, and your not liking him, that has put you uponformingup another in your imagination, that you likebetter. It is your

enmityagainstthoseattributesofGod'sholinessandjustice,andthelike,thathasputyouuponconceitinganother,whoisnotsoholyasheis,anddoesnothatesinsomuch,andwillnotbesostrictlyjustinpunishingit;andwhosewrathagainstsinisnotsoterrible.

Butifyouweresensibleofthevanityofyourownconceits,andthatGodwasnotsuchanoneasyouhaveimagined;butthatheis,asheisindeed,an infinitely holy, just, sin hating and sin revengingGod, whowill nottoleratenorenduretheworshipofidols,youwouldbemuchmoreliableto feel the sensible exercises of enmity against him, than you are now.And this experience confirms. For we see that when men come to beunderconvictions,andtobemadesensiblethatGodisnotastheyhaveheretofore imagined; but that he is such a jealous, sinhatingGod, andwhosewrathagainstsin issodreadful, theyaremuchmoreapt tohavesensibleexercisesofenmityagainsthimthanbefore.

4.YourhavingalwaysbeentaughtthatGod is infinitelyaboveyou,andout of your reach, has prevented your enmity being exercised in thoseways,thatotherwiseitwouldhavebeen.Andhenceyourenmityhasnotbeenexercisedinrevengefulthoughts;becauserevengehasneverfoundanyroomhere; ithasneverfoundanyhandletotakeholdof:therehasbeen no conception of any such thing, and hence it has lain still. Aserpent will not bite, or spit poison, at that which it sees at a greatdistance;whichifitsawnear,woulddoitimmediately.Opportunityoftenshowswhatmenare,whetherfriendsorenemies.Opportunitytodoputsmeninmindofdoing;wakensupsuchprinciplesaslaydormantbefore.Opportunitystirsupdesire todo,where therewasbeforeadisposition,thatwithoutopportunitywouldhave lain still. If amanhashadanoldgrudgeagainst another, andhas a fair opportunity to be revenged, thiswillrevivehismalice,andwakenupadesireofrevenge.

Ifagreatandsovereignprince injuresapoorman,andwhathedoes islooked upon as very cruel, that will not ordinarily stir up passionaterevenge,becauseheissomuchabovehim,andoutofhisreach.Manyaman has appeared calm and meek, when he has had no power in hishands, and has not appeared, either to himself or others, to have anydisposition to cruel acts; yet afterwards, when he came to haveopportunitybyunexpectedadvancement,orotherwise,hasappearedlike

aravenouswolf, ordevouring lion. So itwaswithHazael. "AndHazaelsaid,Whyweepethmy lord?Andheanswered,Because Iknow theevilthatthouwiltdountothechildrenofIsrael:theirstrongholdswiltthousetonfire,andtheiryoungmenwilt thouslaywiththesword,andwiltdashtheirchildren,andripuptheirwomenwithchild.AndHazaelsaid,Butwhat is thy servant a dog, that he should do this great thing! AndElishaanswered, theLordhathshowedmethat thoushallbekingoverSyria,"2Kingsviii.12,13.Hazaelwasthenaservant;hehadnopowerinhishandstodoashepleased;andsohiscrueldispositionhadlainhid,andhedidnothimselfimaginethatitwasthere:butafterwards,whenhebecameKingofSyria,andwasabsolute,havingnonetocontrolhim;thenit broke out and appeared, and he did as the prophet had foretold.Hecommitted those very acts of cruelty, that he thought it was not in hishearttodo.Itwaswantofopportunitythatmadethedifference.Itwasallinhisheartbefore;hewassuchadogthenastodothisthing,butonlyhad not opportunity. And therefore when he seems surprised that theprophet should say so of him, all the reason the prophet gives is, "TheLordhathshowedmethatthoushallbekingoverSyria."

Some natural men are such "dogs" as to do things, if they hadopportunity,which they do not imagine it is in their hearts to do. YouobjectagainstyourhavingamoralhatredagainstGod;thatyouneverfeltanydesiretodethronehim.Butonereasonhasbeen,that ithasalwaysbeenconceivedsoimpossiblebyyou.ButifthethroneofGodwerewithinyourreach,andyouknewit, itwouldnotbesafeonehour.Whoknowswhat thoughts would presently arise in your heart by such anopportunity,andwhatdispositionwouldberaisedupinyourheart.Whowouldtrustyourheart,thattherewouldnotpresentlybesuchthoughtsasthese,thoughtheyareenoughtomakeonetrembletomentionthem?"NowIhaveopportunitytosetmyselfatliberty—thatIneednotbekeptincontinualslaverybythestrictlawofGod.—ThenImaytakemylibertytowalkinthatwayIlikebest,andneednotbecontinuallyinsuchslavishfear of God's displeasure. And God has not done well by me in manyinstances. He has done most unjustly by me, in holding me bound todestruction forunbelief, andother thingswhich I cannothelp.—Hehasshown mercy to others, and not to me. I have now an opportunity todelivermyself,andtherecanbenodangerofmybeinghurtforit.There

willbenothingforustobeterrifiedabout,andsokeepusinslavery."

Who would trust your heart, that such thoughts would not arise? orothers much more horrid and too dreadful to be mentioned? AndthereforeIforbear.Thosenaturalmenarefoolishlyinsensibleofwhatisin their own hearts, who think there would be no danger of any suchworkingsofheart,iftheyknewtheyhadopportunity.

5. You little consider, howmuch your having no more of the sensibleexercises of hatred to God, is owing to a being restrained by fear. YouhavealwaysbeentaughtwhatadreadfulthingitistohateGod,andhowterrible his displeasure; that God sees the heart and knows all thethoughts; and that you are in his hands, and he can make you asmiserableashepleases,andassoonashepleases.Andthesethingshaverestrainedyou:andthefearthathasrisenfromthem,haskeptyoufromappearingwhat you are; it has kept down your enmity, andmade thatserpent afraid to show its head, as otherwise itwoulddo. If awrathfulmanwerewholly under the power of an enemy, hewould be afraid toexercise his hatred in outward acts, unless it were with great disguise.Andifitbesupposedthatsuchanenemy,inwhosepowerhewas,couldseehisheart,andknowallhisthoughts;andapprehendedthathewouldputhimtoaterribledeath, ifhesawtheworkingsofmalicethere,howgreatly would this restrain! He would be afraid so much as to believehimself, that he hated his enemy: but there would be all manner ofdisguiseandhypocrisy,andfeigningevenofthoughtsandaffections.

Thus your enmity has been kept under restraint; and thus it has beenfrom your infancy. You have grown up in it, so that it is become anhabitualrestraint.YoudarenotsomuchasthinkyouhateGod.Ifyoudoexercisehatred,youhaveadisguiseforit,wherebyyouendeavoureventohideitfromyourownconscience;andsohaveallalongdeceivedyourself.Yourdeceit is very old and habitual: there has been only restraint; notmortification.TherehasbeenanenmityagainstGodinitsfullstrengthIthasbeenonlyrestrained,likeanenemythatdurstnotriseupandshowhimself.

6.OnereasonwhyyouhavenotfeltmoresensiblehatredtoGodmaybe,becauseyouhavenothadmuchtrialofwhatis inyourheart.Itmaybe

Godhashitherto,inagreatmeasure,letyoualone.Theenmitythatisinmen'shearts againstGod, is like a serpent,which, if it be let alone liesstill:butifanybodydisturbsit,willsoonhiss,andbeenraged,andshowitsserpentinespitefulnature.

Notwithstanding thegoodopinionyouhaveof yourself, yet a little trialwould show you to be a viper, and your heartwould be set all on rageagainstGod.Onethingthatrestrainsyounowisyourhope.Youhopetoreceivemany things fromGod.Yourown interest is concerned. So thatboth hope and fear operate together, to restrain your enmity fromsensibleexercises.Butifoncehopeweregone,youwouldsoonshowwhatyouwere;youwouldfeelyourenmityagainstGodinarage.

7.IfyoupretendthatyoudonotfeelenmityagainstGod,andyetactasanenemy,youmaycertainly conclude that it isnotbecauseyouarenoenemy,butbecauseyoudonotknowyourownheart.Actionsarethebestinterpreters of the disposition: they show, better than any thing else,what the heart is. It must be because you do not observe your ownbehaviour,thatyouquestionwhetheryouareanenemytoGod.

What other account can you give of your own carriage, but only yourbeingGod'senemy?Whatother account canbe givenof youropposingGodinyourways;walkingsoexceedingcontrarytohim,contrarytohiscounsels, contrary to his commands, and contrary to his glory? WhatotheraccountcanbegivenofyourcastingsomuchcontemptuponGod;yoursettinghimso low;youractingsomuchagainsthisauthority,andagainsthiskingdomandinterestintheworld?WhatotheraccountcanbegivenofyoursosettingyourwillinoppositiontoGod'swill,andthatsoobstinately, for so long a time, against so many warnings as you havehad? What other account can be given of your joining so much withSatan,intheoppositionheismakingtothekingdomofGodintheworld?AndthatyouwilljoinwithhimagainstGod,thoughitbesomuchagainstyour own interest, and though you expose yourself by it to everlastingmisery?

Such like behaviour in one man towards another, would be sufficientevidenceofenmity.Ifheshouldbeseentobehavethus,andthat itwashis constantmanner, nonewouldwant better evidence that he was an

enemy to his neighbour. If you yourself had a servant that carried ittowardsyou,asyoudotowardsGod,youwouldnotthinktherewasneedof any greater evidence of his being your enemy. Suppose your servantshouldmanifestmuchcontemptofyou;anddisregardyourcommandsasmuchasyoudothecommandsofGod;shouldgodirectlycontrary,andinmanyways act the very reverse of your commands; should seem to sethimself in ways that were contrary to your will obstinately andincorrigibly,withoutanyamendmentfromyourrepeatedcalls,warnings,andthreatenings;andshouldactsocrosstoyoudayandnight,asyoudotoGod;would he not be justly deemed your enemy? Suppose, further,when you sought one thing, hewould seek the contrary;when you didanywork,hewould,asmuchasinhimlay,undoanddestroythatwork;and suppose he should continually drive at such ends, as tended tooverthrowtheendsyouaimedat:whenyousoughttobringtopassanydesign,hewouldendeavourtooverthrowyourdesign;andsethimselfasmuchagainstyourinterest,asyoudoyourselfagainstGod'shonour.Andsupposeyoushouldmoreoverseehim,fromtimetotime,withthosewhowere your declaredmortal enemies; making them his counsellors, andhearkeningtotheircounsels,asmuchasyoudotoSatan'stemptations:shouldyounotthinkyouhadsufficientevidencethathewasyourenemy?—Therefore consider seriously your own ways, and weigh your ownbehaviour,"Howcanstthousay,Iamnotpolluted?—see thyway in thevalley,knowwhatthouhastdone."Jer.ii.23.

SECT.V.

The objections, that they show respect to God, and experience somereligiousaffections,answered.

Ifnaturalmenmaybereadytoobject,therespecttheyshowtoGod,fromtimetotime.Thismakesmanytothinkthattheyarefarfrombeingsuchenemies to God. They pray to him in secret, and attend on publicworship, and take a great deal of pains to do it in a decentmanner. ItseemstothemthattheyshowGodagreatdealofrespect:theyusemanyveryrespectfultermsintheirprayer:theyarerespectfulintheirmannerofspeaking,theirvoice,gestures,andthelike.—ButtothisIanswer,Thatall this is done in mere hypocrisy. All this seeming respect is feigned,

thereisnosincerityinit:thereisexternalrespect,butnoneintheheart:there is a show, and nothing else. You only cover your enmity with apaintedveil.Youputonthedisguiseofafriend,butinyourheartyouareamortalenemy.Thereisexternalhonour,butinwardcontempt;thereisashowof friendshipandregard,but inwardhatred.Youdobutdeceiveyourselfwith your show of respect; and endeavour to deceiveGod; notconsidering thatGod looks not on the outward appearance, but on theheart.—Hereconsiderparticularly,

1.ThatmuchofthatseemingrespectwhichnaturalmenshowtoGod,isowingtotheireducation.Theyhavebeentaughtfromtheir infancythattheyought to showgreat respect toGod.Theyhavebeen taught touserespectful language, when speaking about God, and to behave withsolemnity,when attending on those exercises of religion, wherein theyhavetodowithhim.Fromtheirchildhood,theyhaveseenthatthisisthemannerofothers,whentheypraytoGod,tousereverentialexpressions,andareverentialbehaviourbeforehim.

Those who are brought up in places where they have, commonly fromtheir infancy,heardmen take the name ofGod in vain, and swear andcurse,andblaspheme;theylearntodothesame;anditbecomeshabitualtothem.Andit isthesameway,andnoother,thatyouhave learnedtobehaverespectfullytowardsGod:notthatyouhaveanymorerespecttoGodthanthey;buttheyhavebeenbroughtuponeway,andyouanother.Insomepartsoftheworld,menarebroughtupintheworshipofidolsofsilver, and gold, and wood, and stone, made in the shape of men andbeast."Theysayof them,Let themen that sacrifice,kiss thecalf."Hos.xiii. 2. In some parts of the world, they are brought up to worshipserpents,andaretaughtfromtheirinfancytoshowgreatrespecttothem.And in someplaces, theyarebroughtup inworshipping thedevil,whoappears to them in abodily shape; and to behavewith a showof greatreverenceandhonour towardshim.AndwhatrespectyoushowtoGodhasnobetterfoundation;itcomesthesameway,andisworthnomore.

2.Thatshowofrespectwhichyoumakeisforced.YoucometoGod,andmakeagreatshowofrespecttohim,anduseveryrespectfulterms,withareverentialtoneandmannerofspeaking;andyourcountenanceisgraveand solemn: you put on an humble aspect; and use humble, respectful

postures,outoffear.YouareafraidthatGodwillexecutehiswrathuponyou, and soyou feignagreatdealof respect, thathemaynotbeangrywithyou."Throughthegreatnessofthypowershallthineenemiessubmitthemselves unto thee." Psal. lxvi. 3. In the original it is, shall thineenemies lie to thee. It is rendered therefore in the margin, shall yieldfeigned obedience to thee. All that you do in religion is forced andfeigned. Through the greatness of God's power, you yield feignedobedience.YouareinGod'spower,andheisabletodestroyyou;andsoyoufeignagreatdealofrespecttohim,thathemightnotdestroyyou.Asonemightdotowardsanenemythathadtakenhimcaptive,thoughheatthesametimewouldgladlymakehisescape,ifhecould,bytakingawaythelifeofhimwhohadtakenhimcaptive.

3.ItisnotrealrespectthatmovesyoutobehavesotowardsGod:youdoitbecauseyouhopeyoushallgetby it. It isrespecttoyourself,andnotrespecttoGod,thatmovesyou.YouhopetomoveGodbyittobestowtherewardsofhischildren.Youare like theJewswho followedChrist,andcalledhimRabbi, andwouldmakehimaking.Not that theyhonouredhimsomuch in theirhearts,as to thinkhimworthyof thehonourofaking;orthattheyhadtherespectofsinceresubjects;buttheydid it forthesakeoftheloaves."Jesusperceivedthattheywouldcomeandmakehimaking.Andwhentheyhad foundhimontheothersideof thesea,theysaiduntohim,Rabbi,howcamestthouhither?Jesusansweredandsaiduntothem,Verily,verilyIsayuntoyou,Yeseekme,notbecauseyousaw themiracles,butbecauseyedideatof the loaves,andwere filled."Johnvi.15,25,26.

ThesethingsdonotarguebutthatyouareimplacableenemiestoGod.Ifyouexamineyourprayersandotherduties,yourownconscienceswilltellyou,thattheseemingrespectwhichyouhaveshowntoGodinthem,hasbeen only in hypocrisy. Oftentimes you have set forth in your prayers,that God was a great, a glorious, and an infinitely holy God, as if yougreatlyhonouredhimontheaccountoftheseattributes;and,atthesametime,youhadnosenseinyourheartofthegreatnessandgloryofGod,orofanyexcellencyinhisholiness.Yourownconscienceswilltellyou,thatyou have often pretended to be thankful; you have told God, that youthankedhimyouwasalive,and thankedhimforvariousmercies,when

youhavenotfoundtheleastjotofthankfulnessinyourheart.Andsoyouhave told God of your own unworthiness, and set forth what a vilecreature you was; when you have had no humble sense of your ownunworthiness.

Iftheseforementionedrestraintswerethrownoff,youwouldsoonthrowoff all your showof respect. Take away fear, and a regard to your owninterest,andtherewouldsoonbeanendtoallthoseappearancesoflove,honour,andreverence,whichnowyoumake.Allthesethingsarenotatallinconsistentwiththemostimplacableenmity.Thedevilhimselfmadea show of respect to Christ, when he was afraid that he was going totormenthim;andwhenhehopedtopersuadeChristtosparehimlonger."WhenhesawJesus,hecriedout,andfelldownbeforehim,andwithaloudvoicesaid,WhathaveItodowiththee,Jesus,thouSonofGodmosthigh?Ibeseechthee,tormentmenot."Lukeviii.28.

Some may perhaps object against this doctrine of their being God'senemies,thereligionsaffectionstheyhavesometimesexperienced.Theymay be ready to say, Thatwhen they have come beforeGod in prayer,they have not only used respectful terms and gestures, but they haveprayedwithaffection;theirprayershavebeenattendedwithtears,whichtheyarereadytothinkshowedsomethingintheheart.—Buttothis it isanswered, that these affections have risen from other causes, and notfromanytruerespecttoGod.

1.Theyhaverisenfromself-love,andnot lovetoGod.IfyouhaveweptbeforeGod,fromtheconsiderationofyourownpitifulcase;thathasbeenbecauseyoulovedyourself,andnotbecauseyouhadanyrespecttoGod.Ifyourtearshavebeenfromsorrowforyoursins;youhavemournedforyoursins,becauseyouhavesinnedagainstyourself,andnotbecauseyouhavesinnedagainstGod."Whenyefastedandmourned,didyeatallfastuntome,evenuntome?"Zech.vii.5.

2.Pride,andagood thoughtof themselves,verycommonlyhasagreathandintheaffectionsofnaturalmen.Theyhaveagoodopinionofwhattheyaredoingwhen theyarepraying;andthereflectionon thataffectsthem: they are affected with their own goodness. Men's self-righteousnessoftenoccasionstears.Ahighopinionofthemselvesbefore

God, and an imagination of their being persons of great account withhim,hasaffectedthemintheirtransactionswithGod.Thereiscommonlyabundance of pride in themidst of tears; and often pride is in a greatmeasure the source of them. And then they are so far from being anargument thatyouarenotanenemy toGod, thaton thecontrary, theyare an argument, that you are. In your very tears, you are, in a vainconceitofyourself,exaltingyourselfagainstGod.

3.TheaffectionsofnaturalmenoftenarisefromwrongnotionstheyhaveofGod.TheyconceiveofGodafterthemannertheydoofmen,asthoughhewereabeingliabletobewroughtuponinhisaffections.Theyconceiveof him as one whose heart could be drawn, whose affections can beovercome,bywhatheseesinthem.Theyconceiveofhimasbeingtakenwith them, and their performances; and thisworks on their affections;and thus one tear draws another, and their affections increase byreflection.Andoftentimes theyconceiveofGodasone that loves them,and is a friend to them: and such a mistakemay workmuch on theiraffections.ButsuchaffectionsthatarisetowardsGod,astheyconceithimto be, is no argument that they have not the same implacable hatredtowardsGod,consideredashereallyis.Thereisnoconcludingthatmenarenotenemies,becausetheyareaffectedandshedtearsintheirprayers,andthelike.SaulwasverymuchaffectedwhenDavidexpostulatedwithhim about pursuing after him, and seeking to kill him. David's wordswrought exceedingly uponSaul's affections. "And it came to passwhenDavidhadmadeanendofspeakingthesewordsuntoSaul,thatSaulsaid,Is this thyvoice,my sonDavid?andSaul liftuphis voice andwept." 1Sam.xxiv. 16.chap.xxvi. 1,.&c.Hewassoaffected thatheweptaloud,andcalledDavidhisson,thoughhewasbut justbeforeseekinghis life.ButthisaffectionofSaulwasnoargumentthathedidnotstillcontinueinhis enmity against David. He was David's mortal enemy before, andsoughthis life; and sohedidafterwards, itwasbut apang:his enmitywasnotmortifiedordoneaway.ThenextnewswehearofSaulis,thathewaspursuingDavid,andseekinghislifeagain.

SECT.VI.

Restraininggraceagreatprivilege.

IfnaturalmenareGod'senemies; thenhencewemay learn,howmuchweare indebted toGod forhis restraining grace. If all naturalmen areGod'senemies,whatwouldtheynotdo,iftheywerenotrestrained!Forwhat has one that is an enemy in his disposition, to restrain him fromactingagainsthim towhomhe is an enemy?Hatredwillnot restrainamanfromactinganythingagainsthimthatishated.Nothingistoobadforhatred, if it bemerehatredandno love.Hatred showsnokindnesseither in doing, or forbearing; it will nevermake aman forbear to actagainstGod;fortheverynatureofhatredistoseekevil.Butwickedmen,ashasbeenshown,aremereenemiestoGod;theyhavehatred,withoutanyloveatall.Andhencenaturalmenhavenothingwithinthem,intheirownnature, to restrain them fromany thing that is bad; and thereforetheirrestraintmustnotbeowingtonature,buttorestraininggrace.Andthereforewhateverwickednesswehavebeenkeptfrom,itisnotbecausewehavenotbeenbadenoughtocommitit;but it isGodhasrestrainedus,andkeptusback fromsin.There canbenoworseprinciple, thanaprinciple of hatred to God. And there can be no principle that will gofurtherinwickednessthanthis,ifitbeneithermortifiednorrestrained.Butitisnotmortifiedinnaturalmen;andthereforeallthatkeepsthemfromanydegreeofwickedness, is restrained. Ifwehaveseenothersdothings thatwe never did; and if they have doneworse thanwe, this isowingtorestraininggrace. IfwehavenotdoneasbadasPharaoh, it isowingtodivinerestraints.IfwehavenotdoneasbadasJudas,orasthescribesandPharisees,orasbadasHerod,orSimonMagus,itisbecauseGodhasrestrainedourcorruption.Ifwehaveeverheardorreadofanythathavedoneworsethanwe;ifwehavenotgonethelengthinsinning,that the most wicked pirates or carnal persecutors have gone, this isowingtorestraininggrace.ForweareallnaturallytheenemiesofGodasmuchasthey.Ifwehavenotcommittedtheunpardonablesin,itisowingto restraininggrace.There isnoworseprinciple in exercise in that sin,than enmity against God. There is the entire fountain, and all thefoundationofthesinagainsttheHolyGhost,inthatenmityagainstGodthatnaturallyreignsinus.

It isnotwe that restrainourselves fromthecommissionof thegreatestimaginablewickedness;forenmityagainstGodreignsinusandoverus;

weareunderitspoweranddominion,andaresoldtinderit.Wedonotrestrainthatwhichreignsoverus.Aslave,aslongashecontinuesamereslave,cannotcontrolhismaster."Hethatcommittethsin,istheservantofsin."Johnviii.34.Sothattherestraintofthisourcrueltyrant,isowingtoGod,andnottous.Whatdoesapoor,impotentsubjectdotorestraintheabsoluteLord,thathashimwhollyunderhispower?HowmuchwillitappearthattheworldisindebtedtotherestraininggraceofGod,ifweconsider that the world is full of enemies to God. The world is full ofinhabitants;andalmostallareGod'senemies,hisimplacableandmortalenemies.What thereforewould theynotdo,whatworkwould they notmake,ifGoddidnotrestrainthem?

God's work in the restraint that he exercises over a wickedworld, is agloriouswork.God'sholdingthereinsuponthecorruptionsofawickedworld,andsettingboundsto theirwickedness, isamoregloriouswork,than his ruling the raging of the sea, and setting bounds to its proudwaves,andsaying,Hithertoshallthoucome,andnofurther.Inhell,Godlets the wickedness of wicked spirits have the reins, to rage withoutrestraint;and itwouldbe inagreatmeasureuponearthas it is inhell,did not God restrain the wickedness of the world. But in order to thebetterunderstandinghowitisowingtotherestraininggraceofGod,thatwe are kept and withheld from the highest acts of sin, I would hereobserveseveralthings.

1.WhenevermenarewithheldfromsinningbythecommoninfluenceofGod's Spirit, they are withheld by restraining grace. If sinners areawakened, andaremade sensibleof thegreatguilt that sinbrings, andthatitexposestoadreadfulpunishment;undersuchcircumstancestheydare not allow themselves in wilful sin: God restrains them by theconvictionsofhisSpirit;andthereintheirbeingkeptfromsin,isowingtorestraining grace. And unawakened sinners that live under the gospel,whoareinagreatmeasuresecure,commonlyhavesomedegreesof theinfluence of God's Spirit, with his ordinances influencing naturalconscience.Andthoughtheybenotsufficientthoroughly to rouse themoutofsecurity,ormakethemreform;yettheykeepthemfromgoingsuchlengthsinsin,asotherwisetheymightdo.Andthisisrestraininggrace.Theyare indeedverystupidand sottish: yet theywouldbea greatdeal

moreso,ifGodshouldletthemwhollyalone.

2.Alltherestraintsthatmenareunderfromthewordandordinances,isfromgrace.ThewordandordinancesofGodmighthavesomedegreeofinfluenceonmen'snaturalprinciplesofself-love, to restrain themfromsin,withoutanydegreeoftheinfluenceofGod'sSpirit:butthiswouldbethe restraining grace ofGod; forGod's goodness andmercy to a sinfulworldappearsinhisgivinghiswordtobearestraintonthewickednessoftheworld.Whenmen are restrainedby fear of those punishments thatthewordofGodthreatens;orbythewarnings,theoffers,andpromisesofit;whenthewordofGodworksuponhope,orfear,ornaturalconscience,torestrainmenfromsin,thisistherestraininggraceofGod,andisowingtohismercy.ItisaninstanceofGod'smercythathehasrevealedhell,torestrainmen'swickedness;and thathehas revealedawayof salvation,andapossibilityofeternallife.Thiswhichhasgreatinfluenceonmentokeepthemfromsin,istherestraininggraceofGod.

3.Whenmenarerestrainedfromsin,bythelightofnature,thisalsoisofgrace. If men are destitute of the light of God's word, yet the light ofnatural conscience teaches that sin brings guilt, and exposes topunishment.ThelightofnatureteachesthatthereisaGodwhogovernstheworld,andwillrewardthegoodandpunishtheevil.Godistheauthorof the light of nature, aswell as the light of revelation.He inmercy tomankindmakesknownmanythingsbynaturallighttoworkuponmen'sfearandself-love,inordertorestraintheircorruptions.

4.WhenGodrestrainsmen'scorruptionsbyhisprovidence,thisisfromgrace.Andthatwhetheritbehisgeneralprovidenceinorderingthestateofmankind;orhisprovidentialdisposalstowardstheminparticular.

(1.) God greatly restrains the corruption of the world, by ordering thestateofmankind.Hehathsetthemhereinamortalstate,andinastateofprobationforeternity;andthatisagreatrestrainttocorruption.Godhath"soorderedthestateofmankind,thatordinarilymanykindsofsinandwickedness are disgraceful, and what tend to the hurt of a man'scharacter and reputation amongst his fellow-men; and that is a greatrestraint.Hehathsodisposedtheworld,thatmanykindsofwickednessaremanyways very contrary tomen's temporal interest; andmankind

areledtoprohibitmanykindsofwickednessbyhumanlaws;andthatisagreatrestraint.Godhathsetupachurchintheworld,madeupofthosewho,iftheyareanswerabletotheirprofession,havethefearandloveofGodintheirhearts;andtheybyholdingforthrevealedlight,bykeepinguptheordinancesofGod,andbywarningothers,areagreatrestrainttothewickednessoftheworld.

In all these things, the restraining grace of God appears.—It is God'smercy tomankind, that he has so ordered their state, that they shouldhave so many things, by fear and a regard to their own interest, torestraintheircorruptions.ItisGod'smercytotheworld,thatthestateofmankind here differs from the state of the damned in hell;wheremenwillhavenoneof these things to restrain them.ThewisdomofGod, aswellastheattributesofhisgrace,greatlyappearinthusdisposingthingsfortherestrainingofthewickednessofmen.

(2.) God greatly restrains the corruptions of men by his providencetowardsparticularpersons;byplacingmen insuchcircumstancesas tolaythemunderrestraints.Andtothisitisoftenowingthatsomenaturalmen never go such lengths in sinning, or are never guilty of suchatrociouswickedness,assomeothers,thatProvidencehasplacedthemindifferentcircumstances.Ifitwerenotforthis,manythousandsofnaturalmen,whonowlivesoberandorderlylives,woulddoasPharaohdid.Thereasonwhytheydonot,is,thatProvidencehasplacedthemindifferentcircumstances.IftheywereinthesamecircumstancesasPharaohwasin,they would do as he did. And so, if in the same circumstances asManassah,asJudas,orNero.ButProvidencerestrainstheircorruptions,by putting them in such circumstances, as not to open such a door oroutletfortheircorruption,ashedidtothem.Sosomedonotperpetratesuchhorridthings, theydonot live suchhorriblyvicious lives, as someothers, because Providence has restrained them, by ordering that theyshouldhaveabettereducationthanothers.Providencehasorderedthatthey should be the children of pious parents, itmay be, or should livewhere they should enjoymanymeans of grace; and so Providence haslaidthemunderrestraints.Nowthisisrestraininggrace;ortheattributeofGod'sgraceexercisedinthusrestrainingpersons.

AndoftentimesGod restrainsmen's corruptionsbyparticular eventsof

providence. By particular afflictions they are brought under, or byparticularoccurrences,wherebyGoddoes,asitwere,blockupmen'swayintheircourseofsin,or insomewickednessthattheyhaddevised,andthatotherwisetheywouldperpetrate.Orsomethinghappensunexpectedtoholdmenbackfromthatwhichtheywereabouttocommit.ThusGodrestrainedDavidbyhisprovidencefromsheddingblood,asheintendedtodo."Nowtherefore,mylord,astheLordliveth,andasthysoulliveth,seeing the Lord hathwithholden thee from coming to shed blood, andfrom avenging thyself with thine own hand,—" 1 Sam. xxv. 26. Godwithheld him from it no otherwise, than by ordering it so in hisprovidence that Abigail should come, and by her wisdom should cool,pacify,andpersuadehimtoalterhispurpose.Seever.32,33,34.

5. Godly persons are greatly indebted to restraining grace, in keepingthemfromdreadfulactsof sin.So itwas in that instanceofDavid, justmentioned. Even godly persons, when God has left, and has notrestrainedthem,havefallenintodreadfulactsofsin.SodidDavid,inthecaseofUriah;andLot,andPeter.Andwhenothergodlypersonsarekeptfromfallingintosuchsins,ormuchworsesinsthanthese,itisowingtotherestraininggraceofGod.Merelyhavingaprincipleofgrace intheirhearts, ormerely their being godly persons, without God's presence torestrainthem,willnotkeepthemfromgreatactsofsin.Thatthegodlydonotfallintothemosthorridsinsthatcanbeconceivedof,isowingnotsomuch toany inconsistencebetween their falling into such sins, and thehaving a principle of grace in the heart, as it is owing to the covenantmercy ofGod,wherebyhe has promisednever to leave nor forsake hispeople;andthathewillnotsuffer themtobe temptedabovewhattheyareable;butwiththetemptationwillmakeawayforthemtoescape.Ifsavinggrace restrainsmen from great acts of sin, that is owing toGodwho gives such exercises of grace at that time when the temptationcomes,thattheyarerestrained.

Let not the godly therefore be insensible of their obligations to therestraining grace ofGod.Though they cannot be said to be enemies toGod,becauseaprincipleofenmitydoesnotreign;yettheyhavetheverysame principle and seed of enmity in them, though it be mortified.Thoughitbenot inreigningpower,yet ithasgreatstrength;and is too

strong for them,withoutGod's almightypower tohelp themagainst it.ThoughtheybenotenemiestoGod,becausetheyhaveaprincipleoflove;yettheiroldman,thebodyofsinanddeaththatyetremainsinthem,isamortalenemytoGod.Corruptioninthegodly, isnotbetterthanit is inthewicked; but is of as bad a nature every whit, as that which is in amortal enemy to God. And though it be not in reigning power; yet itwoulddreadfullyrage,wereitnotforGod'srestraininggrace.

Godgiveshisrestraininggracetobothnaturalandgodlymen;butthereisthisdifference;hegiveshisrestraininggracetohischildreninthewayofcovenantmercy:itispartofthemercypromisedinhiscovenant.Godis faithful,andwillnot leave themtosin in likemanneraswickedmendo; otherwise they would do every whit as bad.—Let not therefore thegodly attribute it to themselves, ormerely to their own goodness, thatthey are not guilty of such horrid crimes as they hear of in others; letthemconsideritasnotowingtothem,buttoGod'srestraints.—Thusall,both godly and ungodly, may learn from this doctrine, their greatobligationstotherestraininggraceofGod.

SECT.VII.

Why naturalmen are notwilling to come to Christ, and their dreadfulcondition.

HencewemaylearnthereasonwhynaturalmenwillnotcometoChrist:theydonot comebecause theywillnot come. "Yewillnotcome tome,thatyemighthave life."Johnv.40.Whenwesay thatnaturalmenarenotwillingtocometoChrist,itisnotmeantthattheyarenotwillingtobedeliveredfromhell;forwithoutdoubt,nonaturalmaniswillingtogotohell.Norisitmeant,thattheyarenotwillingthatChristshouldkeepthemfromgoingtohell.Withoutdoubt,naturalmenunderawakeningsoftengreatlydesirethis.Butthisdoesnotarguethattheyarewillingtocome to Christ: for, notwithstanding their desire to be delivered fromhell,theirheartsdonotclosewithChrist,butareaversetohim.Theyseenothing in Christ wherefore they should desire him; no beauty norcomelinesstodrawtheirheartstohim.AndtheyarenotwillingtotakeChristasheis;theywouldfaindividehim.Therearesomethingsinhim

thattheylike,andothersthattheygreatlydislike;butconsiderhimasheis,andasheisofferedtotheminthegospel,andtheyarenotwillingtoacceptofChrist;forindoingso,theymustofnecessitypartwithalltheirsins;theymustselltheworld,andpartwiththeirownrighteousness.Buttheyhadrather,forthepresent,runtheventureofgoingtohell,thandothat.

WhenmenaretrulywillingtocometoChrist,theyarefreelywilling.Itisnot what they are forced and driven to by threatenings; but they arewilling to come, and choose to comewithout being driven. But naturalmenhavenosuchfreewillingness;butonthecontraryhaveanaversion.And the ground of it is that which we have heard, viz. That they areenemiestoGod.TheirhavingsuchareigningenmityagainstGod,makesthemobstinatelyrefusetocometoChrist.IfamanisanenemytoGod,hewillnecessarilybeanenemytoChristtoo;forChrististheSonofGod;he is infinitely near to God, yea, has the nature of God, as well as thenatureofman.HeisaSaviourappointedofGod;heanointedhim,andsenthiminto theworld.And inperformingtheworkofredemption,hewroughttheworksofGod;alwaysdidthosethingsthatpleasedhim;andallthathedoesasaSaviour,istohisglory.Andonegreatthingheaimedatinredemption,wastodeliverthemfromtheiridols,andbringthemtoGod. The case being so, and sinners being enemies to God, they willnecessarilybeoppositetocomingtoChrist;forChristisofGod,andasaSaviourseeksthemtobringthemtoGodonly:butnaturalmenarenotofGod,butareaversetohim.

Hencewesee,howdreadfulistheconditionofnaturalmen.TheirstateisastateofenmitywithGod.IfweconsiderwhatGodis,andwhatmenare,it will be easy for us to conclude that suchmen as are God's enemies,mustbemiserable.Consider,yethatareenemiestoGod,howgreatheis.HeistheeternalGodwhofillsheavenandearth,andwhomtheheavenofheavens cannot contain. He is the God thatmade you; in whose handyourbreath is,andwhoseareallyourways; theGod inwhomyou live,andmove,andhaveyourbeing;whohasyoursoulandbodyinhishandseverymoment.

You would look on yourself as in very unhappy circumstances, if yourneighbourswereallyourenemies,andnoneofyourfellow-creatureswere

your friends. If every body were set against you, and all despised andhated you, you would be ready to think, you had better be out of theworldthan in it.But if itbesuchacalamity tohaveenmitymaintainedbetween you and your fellow-creatures, what is it, when you and thealmightyGodareenemies?Whatavailseitherthefriendshiporenmityofyourneighbours,poorwormsofthedust,incomparisonofthefriendshiporenmityofthegreatGodofheavenandearth?—Consider,

1. If you continue in your enmity a little longer, therewill be amutualenmitybetweenGodandyoutoalleternity.Godwillappear tobeyourdreadful and irreconcilable enemy. If you shoulddie an enemy toGod,therewillbenosuchthingasanyreconciliationafterdeath.Godwillthenappeartoyouinhatred,withoutanylove,anypity,andanymercyatall.AsyouhateGod,hewillhateyou.Andthatwillbeverifiedofyou:"Mysoul loathed them, and their soul abhorredme." Zech. xi. 8. And thenGodwillbeyourenemyforever.Ifyoubenotreconciledsoastobecomehis friend in this life,Godneverwill becomeyour friendafterdeath. IfyoucontinueanenemytoGodtilldeath,Godwillcontinueanenemytoyoutoalleternity.Youwillhavenomediatorofferedyou;therewillbenoday's-manbetwixtyou.SothatitbecomesyoutoconsiderwhatitwillbetohaveGodyourenemytoalleternity,withoutanypossibilityofbeingreconciled.

Consider, What will it be to have this enmity to be mutual, andmaintainedforeveronbothsides?ForasGodwill forevercontinueanenemy to you, so you will for ever continue an enemy to God. If youcontinue God's enemy until death, you will always be his enemy. Andafterdeathyourenmitywillhavenorestraint,but itwillbreakoutandragewithoutcontrol.Whenyoucometobeafire-brandofhell,youwillbe so in tworespects,viz.Asyouwillbe fullof the fireofGod'swrath;andasyouwillbeallonablazewithspiteandmalicetowardsGod.Youwill be as full of the fire of malice, as you will with the fire of divinevengeance,andbothwillmakeyoufulloftorment.Thenyouwillappearas youare, a viper indeed.Youarenowunder great disguise; awolf insheep's clothing: but then yourmaskwill be pulled off; you shall looseyourgarments,andwalknaked.Rev.xvi.15.Thenwillyouventyourrageandmalice infearfulblasphemies.Thatsametongue, tocoolwhichyou

willwish foradropofwater,willbeeternallyemployed incursingandblaspheming God and Christ. And that not from any new corruptionbeing put into your heart; but only from God's withdrawing his handfromrestrainingyouroldcorruption.Andwhatamiserablewaywillthisbeofspendingyoureternity!

2.Consider,Whatwillbe the consequenceofamutualenmitybetweenGodandyou, if itbecontinued?Thoughhithertoyouhavemetwithnoverygreatchanges,yettheywillcome.Afteralittlewhile,dyingtimewillcome;andthenwhatwillbetheconsequenceofthisenmity?God,whoseenemyyouare,hastheframeofyourbodyinhishands.Yourtimesareinhis hand; and he it is that appoints your bounds. And when he sendsdeathtoarrestyou,tochangeyourcountenance,todissolveyourframe,and to takeyouaway fromall yourearthly friends,and fromall that isdearandpleasanttoyouintheworld;whatwillbetheissue?WillnotyouthenstandinneedofGod'shelp?Wouldnothebethebestfriendinsucha case, worthmore than ten thousand earthly friends? If God be yourenemy, then towhomwill you betake yourself for a friend?When youlaunchforthintotheboundlessgulfofeternity,thenyouwillneedsomefriend to take care of you, but if God be your enemy, where will youbetakeyourself?Yoursoulmustgonakedintoanotherworld,ineternalseparation fromallworldly things;andyour soulwillnotbe in itsownpower,todefendordisposeofitself.WillyounotthenneedtohaveGodfora friend, intowhosehandsyoumaycommend your spirit?Buthowdreadfulwillitbe,tohaveGodyourenemy!

Thetimeiscomingwhentheframeofthisworldshallbedissolved.Christshalldescendinthecloudsofheaven,inthegloryofhisFather;andyou,withalltherestofmankind,muststandbeforehisjudgment-seat.Thenwhat will be the consequence of this mutual enmity between God andyou?IfGodbeyourenemy,whowillstandyourfriend?Now,itmaybe,itdoesnotappear tobevery terrible toyou tohaveGod for yourenemy;butwhensuchchangesasthesearebroughttopass, itwillgreatlyaltertheappearanceofthings.ThenGod'sfavourwillappeartoyouofinfiniteworth.They,andtheyonly,willthenappearhappy,whohavetheloveofGod: and then you will know that God's enemies are miserable.—Butunderthishead,considermoreparticularlyseveralthings.

(1.)WhatGodcandotohisenemies.Orrather,whatcanhenotdo?Howmiserablecanhewhoisalmightymakehisenemies!Consider,youthatareenemies toGod,whetherornoyoushallbe able tomakeyourpartgoodwith him. "Dowe provoke the Lord to jealousy? Are we strongerthanhe?1Cor.x.22.Haveyousuchaconceitofyourownstrength,asthatyouthinktotryitoutwithGod?Doyouintendtoruntheriskofanencounterwithhim?Doyou imagine thatyourhandscanbe strong, oryour heart can endure? Do you think you shall be well able to defendyourself,ortoescapeoutofhishand?Doyouthinkthatyoushallbeabletouphold your spirits,whenGod acts as an enemy towards you? If so,then girdup your loins, and seewhat the eventwill be. ThereforethuswillIdountothee?"andbecauseIwilldothisuntothee,preparetomeetthyGod."—Amos iv. 12. Is it not in vain to set thebriers and thorns inbattle array against devouring flames;which though they seemed to bearmed with natural weapons, yet the fire will pass through them, andburnthemtogether?SeeIsa.xxvii.4.

AndifyouendeavourtosupportyourselfunderGod'swrath,cannotGodlayyouundersuchmisery,astocauseyourspiritquitetofail;sothatyoushallfindnostrengthtoresisthim,ortoupholdyourself?Whyshouldaworm think of supporting himself against an omnipotent adversary?Consider,Godhasmadeyoursoul;andhecanfillitwithmisery:hemadeyourbody,andcanbringwhattormentshewilluponit.Godwhomadeyou,hasgivenyouacapacitytobeartorment;andhehasthatcapacityinhis hands. How dreadful must it be to fall into the hands of such anenemy! Surely, "it is a fearful thing to fall into the hands of the livingGod."Heb.x.31.

(2.)IfGodbeyourenemy,youmayrationallyconcludethathewillactassuch inhis dealingswith you.Wehave already observed that youhaveenmitywithoutanyloveortruerespect.So,ifyoucontinuetobeso,Godwillappeartobeyourmereenemy;andwillbesoforever,withoutbeingreconciled. But if it be so, hewill doubtless act as such. If he eternallyhates you, he will act in his dealings with you, as one that hates youwithoutany loveorpity.Theproper tendencyandaimof hatred is themisery of the object hated; so that youmay expect Godwillmake youmiserable, and that youwill not be spared.—Now,God does not act as

yourmereenemy: ifhecorrectsyou, it is inmeasure.Henowexercisesabundanceofmercy toyou.Hethreatensyounow;but it is inawayofwarning,andsoinamercifulway.Henowcalls,invites,andstriveswithyou,andwaitstobegracioustoyou.Buthereaftertherewillbeanendtoallthesethings:inanotherworldGodwillceasetoshowyoumercy.

(3.) If youwill continueGod'senemy,youmayrationallyconclude thatGodwilldealwithyousoastomakeitappearhowdreadfulitistohaveGod for an enemy. It is very dreadful to have a mighty prince for anenemy."Thewrathofakingisastheroaringofalion."Prov.xix.12.Butifthewrathofaman,afellow-worm,besoterrible,whatisthewrathofGod!AndGodwilldoubtlessshowit tobe immenselymoredreadful.Ifyouwillbeanenemy,Godwillactsoastoglorifythoseattributeswhichheexercisesasanenemy;whicharehismajesty,hispower,andjustice.Hisgreatmajesty,hisawful justice,andmightypower,shallbeshoweduponyou."WhatifGod,willingtoshowhiswrath,andtomakehispowerknown, enduredwithmuch long-suffering the vessels ofwrath fitted todestruction."Rom.ix.22.

(4.) Consider, What God has said he will do to his enemies. He hasdeclaredthattheyshallnotescape;butthathewillsurelypunishthem."Thinehandshallfindoutallthineenemies,thyrighthandshallfindoutallthosethathatethee."Ps.xxi.8."Andrepayeththemthathatehimtotheirface,todestroythem:hewillnotbeslacktohimthathatethhim,hewillrepayhimtohisface."Deut.vii.10."TheLordshallwoundtheheadofhisenemies,andthehairyscalpofsuchanoneasgoethonstillinhistrespasses."Ps.lxviii.21.

Yea,Godhathswornthathewillbeavengedonthem;andthatinamostawfulanddreadfulmanner."ForIliftupmyhandtoheaven,andsay,Iliveforever.IfIwhetmyglitteringsword,andminehandtakeholdonjudgment; I will render vengeance tomine enemies, and I will rewardthemthathateme.Iwillmakeminearrowsdrunkwithblood,(andmyswordshalldevourflesh,)andthatwiththebloodoftheslain—fromthebeginning of revenges on the enemy." Deut. xxxii. 40, 41, 42. Theterriblenessofthethreateneddestructionisherevariouslysetforth.GodDeut.xxxii.41."whetshisglitteringsword,"asonethatprepareshimselftodosomegreatexecution."Hishandstakeholdonjudgment,"tosignify

that he will surely reward them as they deserve. "He will rendervengeance tohis enemies, and reward them thathatehim." i.e.Hewillrendertheirfullreward.Deut.xxxii.42."Iwillmakeminearrowsdrunkwithblood."Thissignifiesthegreatnessofthedestruction.Itshallnotbealittleoftheirbloodthatshallsatisfy;buthisarrowsshallbegluttedwiththeir blood. "And his sword shall devour flesh." That is, it shall makedreadfulwasteofit.ThisistheterriblemannerinwhichGodwillonedayriseupandexecutevengeanceonhisenemies!

Again, the completeness of their destruction is represented in thefollowingwords:"Thewickedshallperish,theenemiesoftheLordshallbeasthefatoflambs,theyshallconsume:intosmokeshalltheyconsumeaway."Ps.xxxvii.20.Thefatoflambs,whenitisburntinthefire,burnsallup;thereisnotsomuchasacinderleft; itallconsumesintosmoke.ThisrepresentstheperfectdestructionofGod'senemiesinhiswrath.SoGodhathpromisedChrist;thathewouldmakehisenemieshisfootstool.Ps.cx.1. i.e.Hewouldpourthegreatestcontemptuponthem,andasitwere tread them under foot. Consider, that all these things will beexecutedonyou,ifyoucontinueGod'senemies.

SECT.VIII.

Godmayjustlywithholdmercy.

IfnaturalmenareGod's enemies,hencewemay learn,how justlyGodmayrefusetoshowyoumercy.ForisGodobligedtoshowmercytohisenemies?IsGodboundtosethisloveonthemthathavenolovetohim;buthatehimwithperfect hatred? Is he bound to come and dwellwiththemthathaveanaversiontohim,andchoosetokeepatadistancefromhim,and fly fromhimasone that ishateful to them?Even should youdesire the salvation of your soul, is God bound to comply with yourdesires,whenyoualwaysresistandopposehiswill?IsGodboundtoputhonouruponyou,andtoadvanceyoutosuchdignityastobeachildoftheKingofkings, and theheirofglory,while at the same timeyou sethimtoolowtohaveeventhelowestplaceinyourheart?

Thisdoctrine affords a strong argument for the absolute sovereignty of

God,with respect to the salvationof sinners. IfGod ispleased to showmercytohishaters, it iscertainlyfit thatheshoulddo it inasovereignway, without acting as any way obliged. God will show mercy to hismortalenemies;butthenhewillnotbebound,hewillhavehislibertytochoosetheobjectsofhismercy;toshowmercytowhatenemyhepleases,andtopunishanddestroywhichofhishatershepleases.Andcertainlythisisafitandreasonablething.ItisfitthatGodshoulddistributesavingblessings in thisway, and innoother, viz. in a sovereign and arbitraryway.AndthateveranybodythoughtofordevisedanyotherwayforGodto showmercy, than tohavemercyonwhomhewill havemercy,mustarise from ignoranceof their ownhearts,whereby theywere insensiblewhatenemiestheynaturallyaretoGod.Butconsiderherethefollowingthings:

1. How causelessly you are enemies to God. You have no manner ofreason for it, either fromwhat God is, or fromwhat he has done. Youhavenoreasonforthisfromwhatheis.Forheisaninfinitelylovelyandglorious Being; the fountain of all excellency, all that is amiable andlovely in the universe, is originally and eminently in him.Nothing canpossiblybeconceivedof thatcouldbe lovely inGod, that isnot inhim,andthatinthegreatestpossibledegree.

And you have no reason for this, fromwhatGodhas done. For he hasbeen a good and bountifulGod to you.He has exercised abundance ofkindness to you; has carried you from the womb, preserved your life,taken care of you, and provided for you, all your life long. he hasexercised great patience and long-suffering towards you. If it had notbeen for the kindness ofGod to you,whatwould have become of you?What would have become of your body? And what, before this time,wouldhavebecomeofyoursoul?Andyouarenow,everydayandhour,maintained by the goodness and bounty ofGod. Every new breath youdraw, is a new gift of his to you. How causelessly then are you suchdreadfulenemiestoGod!Andhowjustlymightheforiteternallydepriveyou of all mercy, seeing you do thus requite God for his mercy andkindnesstoyou!

2.Consider,howyouwouldresentit,ifothersweresuchenemiestoyou,asyouaretoGod.Iftheyhadtheirheartssofullofenmitytoyou;ifthey

treatedyouwithsuchcontempt,andopposedyou, as youdoGod;howwouldyouresentit!Doyounotfindthatyouareaptgreatlytoresentit,when any oppose you, and show an ill spirit towards you?And thoughyouexcuseyourownenmityagainstGodfromyourcorruptnature thatyoubroughtintotheworldwithyou,whichyoucouldnothelp;yetyoudonotexcuseothersforbeingenemiestoyoufromtheircorruptnaturethatthey brought into the world, which they could not help; but are readybitterlytoresentitnotwithstanding.

Consider therefore, if you, a poor, unworthy, unlovely creature, do soresentit,whenyouarehated,howmayGodjustlyresentitwhenyouareenemiestohim,aninfinitelygloriousBeing;andaBeingfromwhomyouhavereceivedsomuchkindness!

3.HowunreasonableisitforyoutoimaginethatyoucanobligeGodtohaverespecttoyoubyanythingthatyoucando,continuingstilltobehisenemy. If you think you have prayed, and read, and done somethingconsiderable for God; yet who cares for the seeming kindness of anenemy?Whatvaluewouldyouyourselfsetuponamanmakingashowoffriendship,whenyouknewatthesametime,thathewas inwardlyyourmortal enemy?Would you look upon yourself obliged for such respectand kindness? Would you not rather abhor it? Would you count suchrespect to be valued, as Joab's towards Amasa, who took him by thebeard, and kissed him, and said, Art thou in health, my brother? Andsmotehimatthesametimeunderthefifthrib,andkilledhim!What ifyoudopraytoGod?Isheobligedtoheartheprayersofanenemy?Whatifyouhavetakenagreatdealofpains,isGodobligedtogiveheavenfortheprayersofanenemy?Hemayjustlyabhoryourprayers,andallthatyoudoinreligion,astheflatteryofamortalenemy.

SECT.IX.

PracticalImprovement.

Hencewemaylearn,

1.HowwonderfulisthelovethatismanifestedingivingChristtodiefor

us.Forthisis lovetoenemies.Rom.v.10."Whilewewereenemies,wewerereconciledtoGodbythedeathofhisSon."HowwonderfulwastheloveofGodtheFather,ingivingsuchagifttothosewhonotonlycouldnotbeprofitabletohim,butwerehisenemies,andtosogreatadegree!Theyhadgreatenmityagainsthim;yetsodidhelovethem,thathegavehisownSontolaydownhislife,inordertosavetheirlives.ThoughtheyhadenmitythatsoughttopullGoddownfromhisthrone;yethesolovedthem,thathesentdownChristfromheaven,fromhisthronethere,tobeintheformofaservant;andinsteadofathroneofglory,gavehimtobenailed to the cross, and to be laid in the grave, that so we might bebroughttoathroneofglory.

How wonderful was the love of Christ, in thus exercising dying lovetowards his enemies! He loved those that hated him, with hatred thatsought to take away his life, so as voluntarily to lay downhis life, thattheymighthavelifethroughhim.1John.iv.10."Hereinislove;notthatwelovedhim,butthathelovedus,andlaiddownhislifeforus."

2.IfweareallnaturallyGod'senemies,hencewemaylearnwhataspirititbecomesusasChristianstopossesstowardsourenemies.ThoughweareenemiestoGod,yetwehope thatGodhas lovedus, thatChristhasdiedforus,thatGodhasforgivenorwillforgiveus;andwilldousgood,and bestow infinite mercies and blessings upon us, so as to make ushappy for ever. All thismercy we hope has been, or will be, exercisedtowardsus.

Certainly then, it will not become us to be bitter in our spirits againstthose that are enemies to us, and have injured and ill treated us; andthoughtheyhaveyetanillspirittowardsus.Seeingwedependsomuchon God's forgiving us, though enemies, we should exercise a spirit offorgivenesstowardsourenemies.AndthereforeourSaviourinserteditinthatprayer,whichhe dictated as a general directory to all; "Forgive usourdebts,asweforgiveourdebtors,"toenforcethedutyuponus,andtoshow us how reasonable it is. And we ought to love them even whileenemies;forsowehopeGodhathdonetous.WeshouldbethechildrenofourFather,whoiskindtotheunthankfulandevil.Lukevi.35.

Ifwe refuse thus todo, and are of another spirit,wemay justly expect

thatGodwilldenyushismercy,ashehasthreatened!"Ifyeforgivementheir trespasses, your heavenly Father will also forgive you: but if yeforgive not men their trespasses, neither will your Father forgive yourtrespasses."Matt.vi.14,15.Thesamewehaveintheparableoftheman,whoowedhislordtenthousandtalents.Matt.xviii.23-35.

TreatiseonGrace

byJonathanEdwards

TableofContents:

Chapter I: - [Shewing]ThatCommonandSavingGraceDiffer,NotOnlyinDegree,ButinNatureandKind.Chapter II: - Shewing Wherein All Saving Grace Does SummarilyConsist.ChapterIII:-ShewingHowaPrincipleofGraceisFromtheSpiritofGod.

CHAPTER I. [SHEWING] THAT COMMON AND SAVING GRACEDIFFER,NOTONLYINDEGREE,BUTINNATUREANDKIND.

SUCH phrases as common grace, and special or saving grace, may beunderstoodassignifyingeitherdiversekindsofinfluenceofGod'sSpiritontheheartsofmen,ordiversefruitsandeffectsof that influence.TheSpirit of God is supposed sometimes to have some influence upon themindsofmenthatarenottrueChristians,and[itissupposed]thatthosedispositions, frames, and exercises of their minds that are of a goodtendency,butarecommonto themwith thesaints,are insomerespectowing to some influence or assistance of God's Spirit. But as there aresomethingsintheheartsoftrueChristiansthatarepeculiartothem,andthataremoreexcellentthananythingthatistobefoundinothers,soitissupposedthatthereisanoperationoftheSpiritofGoddifferent,andthatthe value which distinguishes them is owing to a higher influence andassistance than the virtues of others. So that sometimes the phrase,commongrace, isusedtosignify thatkindofactionor influenceof theSpirit ofGod, towhich are owing those religious ormoral attainmentsthatarecommontobothsaintsandsinners,andsosignifiesasmuchascommonassistance;andsometimesthosemoralorreligiousattainmentsthemselvesthatarethefruitsofthisassistance,areintended.Solikewisethe phrase, special or saving grace, is sometimes used to signify that

peculiarkindordegreeofoperationorinfluenceofGod'sSpirit,whencesaving actions and attainments do arise in the godly, or, which is thesame thing, special and saving assistance; or else to signify thatdistinguishing saving virtue itself, which is the fruit of this assistance.These phrases aremore frequently understood in the latter sense, viz.,not forcommonandspecialassistance,but forcommonandspecial,orsaving virtue, which is the fruit of that assistance, and so I would beunderstoodbythesephrasesinthisdiscourse.

And that specialor savinggrace in this sense isnotonlydifferent fromcommongraceindegree,butentirelydiverseinnatureandkind,andthatnaturalmenonlyhavenotasufficientdegreeofvirtue tobesaints,butthattheyhavenodegreeofthatgracethatisingodlymen,iswhatIhavenowtoshow.

1. This is evident by what Christ says in John iii. 6, where Christ,speakingofRegeneration,says-"Thatwhichisbornofthefleshisflesh,and that which is born of the Spirit is spirit. ' Now, whatever Christintends by the terms flesh and spirit in the words, yet this much ismanifestedandundeniable,thatChristhereintendstoshewNicodemusthenecessityofanewbirth,oranotherbirththanhisnaturalbirth,andthat,fromthisargument,thatamanthathasbeenthesubjectonlyofthefirstbirth,hasnothingofthatinhisheartwhichbemusthaveinordertoenter into thekingdom.Hehasnothingat all of thatwhichChrist callsspirit,whatever thatbe.All that aman [teas] thathasbeen the subjectonlyofanaturalbirthdon'tgobeyond thatwhichChristcalls flesh, forhoweveritmayberefinedandexalted,yetitcannotberaisedaboveflesh.'Tisplain,thatbyfleshandspirit,Christhereintendstwothingsentirelydifferent innature,which cannotbeone from theother.Amancannothave anything of a nature superior to flesh that is not born again, andthereforewemustbe"bornagain."Thatbyfleshandspiritareintendedcertain moral principles, natures, or qualities, entirely different andopposite in theirnatureonetoanother, ismanifest fromother texts, asparticularly:Gal. v. 17-"For the flesh lustethagainst the spirit, and thespiritagainsttheflesh:andtheyarecontrarytheonetotheother;sothatyecannotdothethingswhichyewould;"Ver.19,"Nowtheworksoftheflesharemanifest,whichare these:Adultery, fornication,"&c.Ver.22-'

ButthefruitoftheSpiritislove,joy,peace,"&c.andbyGal.vi.8-"Forhethat soweth to the flesh shall of the flesh reap corruption: but he thatsowethtotheSpiritshalloftheSpiritreaplifeeverlasting."Rom.viii.69-"Fortobecarnallymindedisdeath,buttobespirituallymindedis lifeandpeace,"&c.1Cor.iii1"AndI,brethren,couldnotspeakuntoyouasuntospiritual,butasuntocarnal,evenasuntobabesinChrist."Sothatitismanifestbythis,thatmenthathavebeenthesubjectsonlyofthefirstbirth,havenodegreeofthatmoralprincipleorqualitythatthosethatarenewbornhave,wherebytheyhaveatitletothekingdomofheaven.Thisprincipleorqualitycomesout thennootherwise thanbybirth,and thebirththatitmustcomebyisnot,cannotbe,thefirstbirth,butitmustbea newbirth. Ifmen that have no title to the kingdomof heaven, couldhave something of the Spirit, as well as flesh, then Christ's argumentwouldbefalse.Itisplain,byChrist'sreasoning,thatthosethatarenotina state of salvation, cannot have these two opposite principles in theirheartstogether,somefleshandsomespirit,lustingoneagainsttheotherasthegodlyhave,butthattheyhavefleshonly.

2.Thattheonlyprincipleinthosethataresavinglyconverted,whencegraciousactsflowwhichinthelanguageofScriptureiscalledtheSpirit,andsetinoppositiontotheflesh,isthatwhichothersnotonlyhavenota sufficient degree of, but have nothing at all of, is further manifest,because theScriptureassertsbothnegatively, that those thathavenottheSpiritarenotChrist's.Rom.viii.9"ButyearenotinthefleshbutintheSpirit, if sobe that theSpirit ofGoddwell in you.Now if anymanhavenottheSpiritofChrist,heisnoneofHis;"andalso[positively]thatthosethathavetheSpiritareHis1Johniii.24"Herebyweknowthatheabideth inusbytheSpiritwhichhehathgivenus."AndourhavingtheSpiritofGoddwelling inourhearts ismentionedasa certain sign thatpersons are entitled to heaven, and is called the earnest of the futureinheritance, (2Cor. i 22, andv. 5,Eph. i 14 ;)which itwouldnotbe ifothersthathadnotitletotheinheritancemighthavesomeofitdwellinginthem.

Yea,thatthosethatarenottruesaintshavenothingoftheSpiritnopartnor portion of it, is still more evident, because not only a having anyparticularmotionoftheSpirit,butabeingoftheSpiritisgivenasasure

signofbeinginChrist.1Johniv.13-"HerebyknowwethatwedwellinHim,andHeinus,becauseHehathgivenusofHisSpirit.Ifthosethatarenottruesaintshaveanydegreeofthatspiritualprinciple,thenthoughtheyhavenotsomuch,yettheyhaveofit,andsothatwouldbenosignthatapersonisinChrist.IfthosethathavenotasavinginterestinChristhave nothing of the Spirit, then they have nothing; no degree of thosegracesthatarethefruitsoftheSpirit,mentionedinGal.v.22-"ButthefruitoftheSpiritislove,joy,peace,longsuffering,gentleness,goodness,faithmeekness, temperance."Thosefruitsareherementionedwiththatverydesign,thatwemayknowwhetherwehavetheSpiritorno.

3.Those that arenot true saints, and in a state of salvation,not onlyhavenotsomuchofthatholynatureandDivineprinciplethatisinthehearts of the saints, but they do not partake of it, because a being"partakersoftheDivinenature"isspokenofasthepeculiarprivilegeoftrue saints, (2 Pet. i. 4.) It is evident that it is the true saints that theApostleistherespeakingofThewordsinthisversewiththeforegoingarethese: " According as hisDivine power hath given to us all things thatpertain to life and godliness, through the knowledge of Him that hathcalledustogloryandvirtue;wherebyaregiventousexceedinggreatandprecious promises; that by these ye might be partakers of the Divinenature;havingescapedthecorruptionthatisintheworldthroughlust."The " Divine nature" and " lust" are evidently here spoken of as twooppositeprinciplesinman.Thosethatareintheworld,andthatarethemenoftheworld,haveonlythelatterprinciple;buttobepartakersoftheDivinenatureisspokenofaspeculiartothemthataredistinguishedandseparatedfromtheworld,bythefreeandsovereigngraceofGodgivingthemallthingsthatpertaintolifeandgodliness,givingtheknowledgeofHimandcallingthemtogloryandvirtue,andgivingthemtheexceedinggreat and precious promises of the gospel, and that have escaped thecorruption of the world of wicked men. And a being partakers of theDivinenatureisspokenof,notonlyaspeculiartothesaints,butasoneofthehighestprivilegesofthesaints.

4. That those that have not a saving in Christ have no degree of thatrelishandsenseofspiritualthingsorthingsoftheSpirit,oftheirDivinetruthandexcellency,whicha truesainthas, isevidentby1Cor. ii. 14-

'`ThenaturalmanreceivethnotthethingsoftheSpiritofGod,fortheyare foolishness unto him, neither can he know them, because they arespiritually discerned." A natural man is here set in opposition to aspiritualone,oronethathastheSpirit,asappearsbytheforegoingandfollowingverses.SuchwehavestrewnalreadytheScripturedeclaresalltruesaintstobe,andnoother.ThereforebynaturalmenaremeantthosethathavenottheSpiritofChristandarenoneofHis,andarethesubjectsofnootherthanthenaturalbirth.Buthereweareplainlytaughtthatanaturalmanisperfectlydestituteofanysense,perception,ordiscerningof those things of the Spirit. [We are taught that] by the words " heneitherdoesnorcanknowthem,ordiscernthem;"sofarfromthistheyare"foolishnessuntohim;"heisaperfectstranger,sothathedoesnotknow what the talk of such things means; they are words without ameaningtohim;heknowsnothingofthematteranymorethanablindmanofcolours.

Henceitwillfollow,thatthesenseofthingsofreligionthatanaturalmanhas, isnotonlynot to thesamedegree,butnothingof the samenaturewiththatwhichatruesainthas.Andbesides,ifanaturalpersonhasthefruitoftheSpirit,whichisofthesamekindwithwhataspiritualpersonhas, thenhe.experienceswithinhimself the thingsof theSpiritofGod;andhowthencanhebesaidtobesuchastrangertothem,andhavenoperceptionordiscerningofthem?

The reason why naturalmen have no knowledge of spiritual things is,becausetheyhavenothingoftheSpiritofGoddwellinginthem.Thisisevidentby thecontext: for thereweare told that it isby theSpirit thatthese things are taught, (verses 1012 ,) and godly persons in the nextversearecalledspiritual,becausetheyhavetheSpiritdwelling inthem.Hereby the sense again is confirmed, for naturalmen are in no degreespiritual;theyhaveonlynatureandnoSpirit.IftheyhadanythingoftheSpirit, though not in so great a degree as the godly, yet theywould betaught spiritual things, or things of the Spirit, in proportion to themeasureof theSpirit that theyhad.TheSpirit that searchethall thingswould teach them in some measure. There would not be so great adifference that the one could perceive nothing of them, and that theyshouldbefoolishnesstothem,whiletotheothertheyappeardivinelyand

remarkably wise and excellent, as they are spoken of in the context,(verses69,)andassuchtheapostlespokehereofdiscerningthem.

Thereasonwhynaturalmenhavenoknowledgeorperceptionofspiritualthingsis,becausetheyhavenoneoftheanointingspokenof.(IJohnii.27:)"TheanointingwhichyehavereceivedofHim,abidethinyou,andyouneednotthatanymanteachyou."Thisanointingisevidentlyspokenofhere, as a thing peculiar to true saints. Ungodly men never had anydegree of that holy oil poured upon them, and therefore have nodiscerningof spiritual things.Thereforenoneof that sense thatnaturalmenhaveofthingsofreligion,isofthesamenaturewithwhatthegodlyhave.Buttothesetheyaretotallyblind.Thereforeinconversiontheeyesoftheblindareopened.TheworldiswhollyunacquaintedwiththeSpiritofGod,asappearsbyJohnxiv. 17,wherewe readabout " theSpirit oftruthwhomtheworldcannotreceive,becauseitknowethHimnot."

5.Those thatgo for those in religion thatarenot true saintsand inastateofsalvationhavenocharity,asisplainlyimpliedinthebeginningoftheXIII.thchapterofthe1stEpistletotheCorinthians.Thereforetheyhavenodegreeof thatkindofgrace,disposition,oraffection, that issocalled.SoChristelsewherereprovesthePharisees,thosehighpretendersto religionamong theJews, that theybadnot the loveofGod in them,(Johnv.42.)

6.Thatthosethatarenottruesaintshavenodegreeofthatgracethatthe saints have is evident, because they have no communion orfellowshipwithChrist.Ifthosethatarenottruesaintspartakeofanyofthat Spirit, those holy inclinations and affections, and gracious acts ofsoulthatthegodlyhavefromtheindwellingoftheSpiritofChrist,thentheywouldhavecommunionwithChrist.ThecommunionofsaintswithChrist does certainly verymuch consist in that receiving ofHis fulnessandpartakingofHisgracespokenof,Johni.16"Ofhisfulnesshaveallwereceived,andgraceforgrace;"andinpartakingof thatSpiritwhichGodgivesnotbymeasureuntoHim.PartakingofChrist'sholinessandgrace, His nature, inclinations, tendencies, love, and desires, comfortsand delights,must be to have communionwithChrist Yea, a believer'scommunion with the Father and the Son does mainly consist in hispartakingoftheHoly(host,asappearsby2Cor.xiii.14-"Thegraceofthe

LordJesusChrist,andtheloveofGod,andthecommunionoftheHolyGhost."

But that unbelievers have no fellowship or communion with Christappears,(1.)becausetheyarenotunitedtoChrist.TheyarenotinChrist.FortheScriptureisveryplainandevidentinthis,thatthosethatareinChrist are actually in a state of salvation, and are justified sanctified,acceptedofChrist,andshallbesaved.Phil.iii.8,9-"'Yeadoubtless,andI count all thing)but loss for the excellency of the knowledge ofChristJesusmyLord: forwhom Ihave suffered the loss of all things, anddocountthembutdung,thatImaywinChrist,andbefoundinHim."2Cor.v.17-"IfanymanbeinChrist,heisanewcreature:oldthingsarepassedaway; behold, all things are become new." 1 John ii 5-" But whosokeepethHisword,inhimverilyistheloveofGodperfected:herebyknowwe that we are in Him ;" and iii. 24-" He that keepeth Hiscommandmentsdwelleth inHim, andHe inhim: and herebywe knowthatHeabideth inus,bytheSpiritwhichHehathgivenus. 'But thosethatarenotinChrist,andarenotunitedtoHim,canhavenodegreeofcommunion with Him. For there is communion without union. Themembers canhaveno communionwith theheador participationof itslife andhealth unless they are united to it. The branchmust be unitedwiththevine,otherwisetherecanbenocommunicationfromthevinetoit, nor any partaking of any degree of its sap, or life, or influence. Sowithout the union of the wife to the husband, she can have nocommunioninhisgoods.(2.)TheScripturedoesmoredirectlyteachthatitisonlytruesaintsthathavecommunionwithChrist,asparticularlythisismost evidently spokenof aswhat belongs to the saints, and to themonly,in1Johni.3,togetherwithverses6,7-"Thatwhichwehaveseenandhearddeclareweuntoyou,thatyealsomayhavefellowshipwithus:and truly our fellowship is with the Father, and with his Son JesusChrist."Ver.6-"Ifwesaythatwehavefellowshipwithhim,andwalkindarkness,welie,anddonotthetruth:butifwewalkinthelight,asHeisinthelight,wehavefellowshiponewithanother,andthebloodofJesusChrist His Son cleanseth us from all sin." Also in 1 Cor. i 9 " God isfaithful, bywhom yewere called unto the fellowship ofHis SonChristJesusourLord."

7.TheScripturespeaksoftheactualbeingofatrulyholyandgraciousprincipleintheheart,asinconsistentwithaman'sbeingasinnerorawickedman.1Johniii.9-"WhosoeverisbornofGodclothnotcommitsin;forhisseedremainethinhim:andhecannotsin,becauseheisbornof God." Here it is needless to dispute what is intended by this seed,whether itbeaprincipleof truevirtueandaholynature inthesoul,orwhether it be the word of God as the cause of that virtue. For let usunderstand it in either sense, it comes to much the same thing in thepresentargument;forifbytheseedismeantthewordofGod,yetwhenitis spoken of as abiding in him that is born again, itmust be intended,withrespecttoitseffect,asaholyprincipleinhisheart:forthewordofGod does not abide in one that is born again more than another, anyother way than in its effect. The word of God abides in the heart of aregeneratepersonasaholyseed,aDivineprinciplethere,thoughitmaybebutasaseed,asmallthing.Theseedisaverysmallpartoftheplant,andisitsfirstprinciple.Itmaybeintheheartasagrainofmustardseed,maybehid,andseemtobeinagreatmeasureburiedintheearth.Butyetit is inconsistent with wickedness. The smallest degrees and firstprinciples of aDivine and holy nature and disposition are inconsistentwitha stateof sin;whence it is said "he cannot sin."There isnoneedhereofacriticalinquiryintotheimportofthatexpression;fordoubtlesssomuchat least is implied through this, "his seedbeing inhim," as isinconsistent with his being a sinner or a wicked man. So that thisheavenlyplantoftrueholinesscannotbeintheheartofasinner,no,notsomuchasinitsfirstprinciple.

8.This is confirmedby the things thatconversion isrepresentedby intheScriptures,particularlyitsbeingrepresentedasaworkofcreation.WhenGod createsHedoes notmerely establish and perfect the thingswhichweremadebefore,butmakeswhollyandimmediatelysomethingentirelynew,eitheroutofnothing,oroutofthatwhichwasperfectlyvoidofanysuchnature,aswhenHemademanofthedustoftheearth."Thethingsthatareseenarenotmadeofthingsthatdoappear."Savinggraceinmanissaidtobethenewmanoranewcreature,andcorruptnaturethe oldman. If that nature that is in the heart of a godlyman be notdifferent in itsnatureandkind fromall thatwentbefore, then themanmightpossiblyhavehadthesamethingsayearbefore,andfromtimeto

timefromthebeginningofhislife,butonlynotquitetothesamedegree.Andhowthenisgraceinhim,thenewmanorthenewcreature?

Again, conversion isoftencompared toa resurrection.Wickedmenaresaid to be dead, but when they are converted they are represented asbeing by Cod'smighty and effectual power raised from the dead. Nowthereisnomediumbetweenbeingdeadandalive.Hethatisdeadhasnodegreeoflife;hethathastheleastdegreeoflifeinhimisalive.Whenamanisraisedfromthedead,lifeisnotonlyinagreaterdegree,butitisallnew.

Thesameismanifestbyconversionbeingrepresentedasanewbirthoras regeneration.Generation isnotonlyperfectingwhat isold,but 'tisabegettingfromthenew.Thenatureandlifethatisthenreceivedhasthenitsbeginning:itreceivesitsfirstprinciples.

Again,conversioninScriptureisrepresentedasanopeningoftheeyesofthe blind. In such awork thosehave light given them thatwere totallydestitute of it before. So in conversion, stones are said to be raised upchildren to Abraham: while stones they are altogether destitute of allthose qualities that afterwards render them the living children ofAbraham,andnotonlyhadthemnot insogreatadegree.Agreeablytothis,conversionissaidtobeatakingawayaheartofstoneandagivingaheartofflesh.Themanwhileunconvertedhasaheartofstonewhichhasnodegreeofthatlifeandsensethattheheartoffleshhas,becauseityetremainsastone,thanwhichnothingisfurtherfromlifeandsense.

Inference1.Fromwhathasbeensaid,Iwouldobservethatitmustneed&bethatconversionisroughtatonce.Thatknowledge,thatreformationandconvictionthatispreparatorytoconversionmaybegradual,andtheworkofgraceafterconversionmaybegraduallycarriedon,yetthatworkofgraceuponthesoulwherebyapersonisbroughtoutofastateoftotalcorruptionanddepravityintoastateofgrace,toaninterestinChrist,andtobeactuallyachildofGod,isinamoment.

Itmustneedsbetheconsequence;forifthatgraceorvirtuethatapersonhaswhenheisbroughtintoastateofgracebeentirelydifferentinnatureandkindfromallthatwentbefore,thenitwillfollowthatthelastinstant

beforeapersonisactuallyachildofGodandinastateofgrace,apersonhasnottheleastdegreeofanyrealgoodness,andofthattruevirtuethatisinachildofGod.

ThosethingsbywhichconversionisrepresentedinScriptureholdforththe same thing. In creation something is brought out of nothing in aninstant. God speaks and it its done, He commands and it stands fast.Whenthedeadareraisedsea,itisdoneinamoment.ThuswhenChristcalled Lazarus out of his grave, it was not a gradual work. He said, "Lazarus,comeforth,"andtherewentlifewiththecall.HeheardHisvoiceandlived.SoChrist,Johnv.2.;-"Verily,verily,Isayuntoyou,Thehouriscoming,andnowis,whenthedeadshallhear thevoiceoftheSon ofGod:andtheythathearshall live,"-whichwordsmustbeunderstoodofthework of conversion. In creation, being is called out of nothing andinstantlyobeys thecall,and in theresurrection thedeadarecalled intolife:assoonasthecallisgiventhedeadobey.

Byreasonofthisinstantaneousnessoftheworkofconversion,oneofthenames under which conversion is frequently spoken of in Scripture, iscalling:Rom.viii.2830."AndweknowthatallthingsworktogetherforgoodtothemthatloveGod,tothemwhoarethecalledaccordingtoHispurpose. For whom He did foreknow, He also did predestinate to beconformedtotheimageofHisSon,thatHemightbethefirstbornamongmany brethren. Moreover whom He did predestinate, them He alsocalled: and whom He called, them He also justified: and whom Hejustified,themHealsoglorified."Actsii3739-"Nowwhenhentheyheardthis,theywereprickedintheirheart,andsaiduntoPeterandtotherestof the apostles,Men and brethren what shall we do ? Then Peter saiduntothem,Repent,andbebaptizedeveryoneofyouinthenameofJesusChristfortileremissionofsins,andyeshallreceivethegiftof theHolyGhost.Forthepromiseisuntoyou,andtoyourchildren,andtoallthatareafaroff,evenasmanyastheLordourGodshallcall."Heb.ix.15,(lastclause)-`' that they which are called might receive the promise of theeternal inheritance." I Thess. v. 23, 24-" And the very God of peacesanctifyyouwholly....Faithfulishethatcallethyouwhoalsowilldo it."Nothing else can bemeant in those places by calling than what Christdoesinasinner'ssavingconversion.Bywhichitseemsevidentthatitis

doneatonceandnotgradually;wherebyChrist,throughHisgreatpower,doesbutspeakthepowerfulwordanditisdone,Hedoesbutcallandtheheart of the sinner immediately comes. It seems to be symbolized byChrist's calling His disciples, and their immediately followingHim. SowhenhecalledPeter,Andrew,James,andJohn,theyweremindingotherthings;butatHiscalltheyimmediately leftallandfollowedHim.Matt.iv. 1822Peter andAndrewwere casting a net into the sea, andChristsaystothemasHepassedby,Followme;anditissaid,theystraightwayleft their nets and followedHim. So James and Johnwere in the shipwithZebedee their fathermending theirnets, andHe called them, andimmediately they left the ship and their father and followed Him. SowhenMatthewwascalled:Matt. ix.9-"AndasJesuspassed forth fromthence,Hesawaman,namedMatthew,sittingatthereceiptofcustom:andHesaithuntohim,Followme.AndhearoseandfollowedHim."Nowwhether they were then converted or not, yet doubtless Christ in thuscallingHis firstdisciples to a visible followingofHim, represents tousthemanner in which He would call men to be truly His disciples andspirituallytofollowHiminallages.Thereissomethingimmediatelyandinstantaneouslyputintotheirheartsatthatcallthattheyhadnothingofbefore,thateffectuallydisposesthemtofollow.

ItisverymanifestthatalmostallthemiraclesofChristthatHewroughtwhenonearthweretypesofHisgreatworkofconvertingsinners,andthemannerofHisworkingthosemiraclesholdsforththeinstantaneousnessof the work of conversion. Thus when He healed the leper, whichrepresentedHishealingusofourspiritualleprosy,HeputforthHishandandtouchedhim,andsaid,"Iwill;bethouclean."Andimmediatelyhisleprosy was cleansed.Matt. viii. :3;Mark i. 42; Luke v. 13. And so, inopeningtheeyesof theblind,whichrepresentsHisopening theeyesofour blind souls, (Matt. xx. 30, &c.,) He touched their eyes, andimmediatelytheireyesreceivedsight,andtheyfollowedHim.SoMarkx.52; Luke xviii. 43. So when He healed the sick, which represents Hishealing our spiritual diseases, or conversion, itwasdone at once.ThuswhenHehealedSimon'swife'smother, (Mark i31,)He tookherby thehand and lifted her up; and immediately the fever left her, and sheministereduntothem.Sowhenthewomanwhichhadtheissueofbloodtouched the hem of Christ's garment, immediately the issue of blood

stanched,(Lukeviii.44.)Sothewomanthatwasbowedtogetherwiththespiritofinfirmity,whenChristlaidHishandsuponher,immediatelyshewasmadestraight,andglorifiedGod, (Luke13:12,13;)whichrepresentsthatactionon thesoulwherebyHegivesanuprightheart,andsets thesoulatlibertyfromitsbondagetoglorifyHim.SothemanatthepoolofBethesda,whenChristbadehimrise,takeuphisbedandwalk,(he)wasimmediatelymadewhole, (Johnv.8,9 )After the samemannerChristcastoutdevils,whichrepresentsHisdispossessingthedevilofoursoulsinconversion;andsoHesettledthewindsandwaves,representingHissubduing, in conversion, the heart of the wicked, which is like thetroubled sea, when it cannot rest; and so He raised the dead, whichrepresentedHisraisingdeadsouls.

ThesameisconfirmedbythosethingswhichconversioniscomparedtoinScripture.Itisoftencomparedtoaresurrection.Naturalmen(aswassaidbefore)aresaidtobedead,andtoberaisedwhentheyareconvertedbyGod'smightyeffectualpowerfromthedead.Now,thereisnomediumbetweenbeingdeadandalive;hethatisdeadhasnodegreeoflifeinhim,hethathastheleastdegreeoflifeinhimitsalive.Whenamanisraisedfrom the dead, life is not only in a greater degree in him than it wasbefore,butitisallnew.Theworkofconversionseemstobecomparedtoaraisingthedeadtolife,inthisverything,evenitsinstantaneousness,oritsbeingdone,asitwere,ataword'sspeaking.AsinJohnv.25,(beforequoted)-" Verily, verily, I say unto you, the hour is coming and now iswhenthedeadshallhearthevoiceoftheSonofGod,andtheythathearshall live." He speaks here of a work of conversion, as appears by theprecedingverse;andbythewordsthemselves,whichspear:ofthetimeofthis raising the dead, not only as to come hereafter, but as what wasalreadycome.Thisshowsconversion tobean immediate instantaneouswork, like to thechangemadeonLazaruswhenChrist calledhim fromthe grave: there went life with the call, and Lazarus was immediatelyalive.Immediatelybeforethecallsinnersaredeadorwhollydestituteoflife,asappearsby theexpression, ''Thedeadshallhear the voice," andimmediately after the call they are alive; yea, there goes life with theword, as is evident, not only because it is said they shall live, but alsobecauseit issaid,theyshallhearHisvoice.ThefirstmomenttheyhaveanylifeisthemomentwhenChristcalls,andassoonastheyarecalled,

which further appears by what was observed before, even that a beingcalledandconvertedarespokenofinScriptureasthesamething.

The same is confirmed (as observed before) from conversion beingcompared to awork of creation,which is aworkwherein something ismadeeitheroutofnothing,oroutofthathavingnodegreeof thesamekindofqualitiesandprinciples,aswhenGodmademanofthedustoftheearth.Thus it is said, " If anymanbe inChrist he is a new creature ;"whichobviouslyimpliesthatheisanexceedingdiversekindofcreaturefromwhathewasbeforehewasinChrist,thattheprincipleorqualitiesthathehasbywhichhe isaChristian,areentirelynew,andwhattherewasnothingof,beforehewasinChrist.

Inference2.Hencewemaylearnthatitisimpossibleformentoconvertthemselvesby their own strength and industry, with only a concurringassistancehelpingintheexerciseoftheirnaturalabilitiesandprinciplesofthesoul,andsecuringtheirimprovement.Forwhatisgainedafterthismanner is a gradual acquisition, and not something instantaneouslybegotten, and of an entirely different nature, and wholly of a separatekind,fromallthatwasinthenatureofthepersonthemomentbefore.Allthatmencandobytheirownstrengthandindustryisonlygraduallytoincreaseandimproveandnewmodelanddirectqualities,principles,andperfectionsofnaturethattheyhavealready.Andthatisevident,becauseamanintheexerciseandimprovementofthestrengthandprinciplesofhisownnaturehasnothingbutthequalities,powers,andperfectionsthatare already in his nature to work with, and nothing but them to workupon; and therefore 'tis impossible that by this only, anything furthershould be brought to pass, than only a new modification of what isalreadyinthenatureofthesoul.Thatwhichisonlybyanimprovementof natural qualities, principles, and perfections- let these things beimprovedneversomuchandneverso industriously,andneverso long,they'llstill benomore than an improvement of thosenatural qualities,principles,andperfections;and thereforenotanythingofanessentiallydistinctandsuperiornatureandkind.

'Tisimpossible(asDr.Clarkeobserves)"thatanyeffectshouldhaveanyperfection that was not in the cause: for if it had, then that perfectionwouldbecausedbynothing."'Tisthereforeutterlyimpossiblethatmen's

naturalperfectionsandqualitiesinthatexercise,andhoweverassistedinthat exercise, should produce in the soul a principle or perfection of anatureentirelydifferentfromallofthem,oranymannerofimprovementormodificationofthem.

Thequalitiesandprinciplesofnaturalbodies,suchasfigureormotion,can never produce anything beyond themselves. If infinitecomprehensionsanddivisionsbeeternallymade,thethingsmuststillbeeternallythesame,andalltheirpossibleeffectscanneverbeanythingbutrepetitionsofthesame.Nothingcanbeproducedbyonlythosequalitiesof figureandmotion,beyond figureandmotion:andsonothingcanbeproduced in the soul by only its internal principles, beyond theseprinciplesorqualities,ornewimprovementsandmodificationsofthem.And ifwe supposea concurringassistance to enable to amore full andperfect exercise of those natural principles and qualities, unless theassistanceorinfluenceactuallyproducessomethingbeyondtheexerciseofinternalprinciple:still,itisthesamething.Nothingwillbeproducedbutonlyan improvementandnewmodificationof thoseprinciples thatareexercised.Thereforeitfollowsthatsavinggraceintheheart,can'tbeproduced in man by mere exercise of what perfections he has in himalready, thoughnever somuchassistedbymoral suasion, andnever somuch assisted in the exercise of his natural principles, unless there besomethingmorethanallthis,viz.,animmediateinfusionoroperationoftheDivineBeing upon the soul. Gracemust be the immediatework ofGod,andproperlyaproductionofHisAlmightypoweronthesoul.

CHAPTER II. SHEWING WHEREIN ALL SAVING GRACE DOESSUMMARILYCONSIST.

THEnextthingthatarisesforconsiderationis,Whatisthenatureofthisprincipleinthesoulthatissoentirelydiversefromallthatisnaturallyinthesoul?HereIwouldobserve,—

1.Thatthatsavinggracethat is intheheartsofthesaints, thatwithinthem [which is] above nature, and entirely distinguishes 'em from allunconverted men, is radically but one—i.e., however various itsexercisesare,yetitisbutoneinitsroot;'tisoneindividualprinciplein

theheart.

'Tis common for us to speak of various graces of the Spirit of God asthough they were so many different principles of holiness, and to callthem by distinct names as such,—repentance, humility, resignation,thankfulness,&c.Butweerrifweimaginethattheseintheirfirstsourceandrootintheheartareproperlydistinctprinciples.Theyallcomefromthesamefountain,andare,indeed,thevariousexertionsandconditionsofthesamething;onlydifferentdenominationsaccordingtothevariousoccasions, objects, and manners, attendants and circumstances of itsexercise.Thereissomeoneholyprincipleintheheartthatistheessenceandsumofall grace, the root and sourceof allholy actsof everykind,and the fountain of every good stream, intowhich all Christian virtuesmay ultimately be resolved, and in which all duty and [all] holiness isfulfilled.

Thus the Scripture represents it. Grace in the soul is one fountain ofwateroflife,(Johniv.14,)andnotvariousdistinctfountains.SoGod,inthework ofRegeneration, implants one heavenly seed in the soul, andnot various different seeds. l John iii. 9 - "Whosoever is born of Godclothnotcommitsin;forHisseedremainethinhim."...TheDay[that]hasarisenonthesoulisbutone.Theoilinthevesselissimpleandpure,conferredbyoneholyanointing.Allis"wrought"byoneindividualworkof theSpiritofGod.Andthus it is there isaconsentanation*ofgraces.Notonlyisonegraceinsomewayalliedtoanother,andsotendstohelpand promote one another, but one is really implied in the other. Thenatureofoneinvolvesthenatureofanother.Andthegreatreasonofitis,thatallgraceshaveonecommonessence,theoriginalprincipleofall,andis but one. Strip the various parts of the Christian soul of theircircumstances, concomitants. appendages means, and occasions, andconsiderthatwhichis,asitwere,theirsoulandessence,andallappearstobethesame.[Iobserve]

2.That principle in the soul of the saints,which is the grandChristianvirtueandwhichisthesoulandessenceandsummarycomprehensionofallgrace,isaprincipleofDivineLove.Thisisevident,

(1.)BecauseweareabundantlytaughtintheScripturethatDivineLove

isthesumofallduty;andthatallthatGodrequiresofusisfulfilledinit,—i.e.,ThatLoveisthesumofalldutyoftheheart,anditsexercisesandfruitsthesumofall [the]dutyof life.But if thedutyof theheart,orallduedispositionsofhearts,areallsummedupinlove,thenundoubtedlyallgracemaybesummedupinLOVE.

TheScriptureteachesusthatallourdutyissummedupinlove;or,whichisthesamething,that'tisthesumofallthatisrequiredintheLaw;andthat,whetherwetaketheLawassignifyingtheTenCommandments,orthewholewrittenWordofGod. Sowhenby theLaw ismeant theTenCommandments:Rom,xiii8—"Owenomananything,but to loveoneanother:forhethatlovethanotherhathfulfilledthelaw;"and,therefore,severalof thesecommandmentsare there rehearsed.Andagain, in ver.10, " Love is the fulfilling of theLaw."Andunless lovewas the sumofwhattheLawrequired,theLawcouldnotbefulfilledinLove.Alawisnotfulfilled but by obedience to the sum of what it contains. So the sameApostleagain:1Tim.ia—"Nowtheendofthecommandmentischarity"[love.]

Ifwe take theLaw in a yetmore extensive sense for thewholewrittenWordofGod,theScripturestillteachesusthatLoveisthesumofwhatisrequiredinit.[Thus]Matt.xxii.40.ThereChristteachesusthatonthesetwopreceptsof lovingGodandourneighbourhangall theLawandtheProphets,—that is,all thewrittenWordofGod.SothatwhatwascalledtheLawandtheProphetswas thewholewrittenWordofGod thatwasthen extant. The Scripture teacher this of each table of the Law inparticular.

Thus,theLawyerthatwereadofintheX.thchapterofLuke,vv.2a-28,mentionstheloveofGodandourneighbourasthesumofthetwoTablesoftheLaw;andChristapprovesofwhathesays.Whenhestoodupandtempted Christ with this question, "Master, what shall I do to inheriteternal life?"Christaskshimwhatwasrequiredofhim" intheLaw?"Hemakesanswer,"ThoushaltlovetheLordthyGodwithallthyheart,andwithallthysoul,andwithallthystrength,andwithallthymind,andthyneighbourasthyself;"andChristreplies,"Thouhastansweredright;thisdo,andthoushaltlive;"asmuchastosay,"Dothis,thenthouhastfulfilledthewholeLaw."

SoinMatthewxxii.,vv.36-38,thatcommandment,"ThoushaltlovetheLord thyGodwith all thy heart, andwith all thy soul, andwith all thymind,"isgivenbyChristhimselfasthesumofthefirstTableoftheLaw,inanswertothequestionoftheLawyer,whoaskedHim,"Whichisthegreat commandment of the Law ?" And in the next verse, loving ourneighboursasourselvesismentionedasthesumofthesecondTable,asitisalsoinRomansxiii.9,wheremostofthepreceptsofthesecondTableare rehearsed over in particular: " For this, Thou not commit adultery,Thoushaltnotkill,Thoushaltnotsteal,Thoushaltnotbearfalsewitness,Thoushaltnotcovet;andiftherebeanyothercommandmentitisbrieflycomprehended in this saying,namely,Thoushalt love thyneighbourasthyself''

TheApostle James seems to teach the same thing. James ii.8— " If yefulfil the royal law according to the scripture, Thou shalt love thyneighbourasthyself,yedowell."

Thusfrequent,express,andparticularistheScriptureinteachingusthatall duty is comprehended in Love. The Scripture teaches us, in likemanner, of nothing else. This is quite another thing than ifReligion ingeneralhadonlysometimesgoneunderthenameoftheLoveofCod,asitsometimes goes by the nameof the fearing ofGod, and sometimes theknowledgeofGod,andsometimesfeelingofGod.

Thisargumentdoesfullyandirrefragablyprovethatallgrace,andeveryChristiandisposition andhabit ofmind andheart, especially as to thatwhichisprimarilyholyandDivineinit,doessummarilyconsistinDivineLove,andmayberesolvedintoit:however,withrespecttoitskindsandmanner of exercise and its appendages, it may be diversified. Forcertainlythereisnodutyofheart,orduedispositionofmind,butwhatisincludedinthe"LawandtheProphets,"andisrequiredbysomepreceptofthatLawandrulewhichHehasgivenmankindtowalkby.ButyettheScriptureaffordsusotherevidencesofthetruthofthis.

(2.)TheApostlespeaksofDivineLoveasthatwhichistheessenceofallChristianity in the XIII.th chapter of [the] 1st [Epistle to the]Corinthians.There the Apostle evidentlymeans a comparison between

thegiftsoftheSpiritandthegraceoftheSpirit.IntheforegoingchaptertheApostlehadbeenspeakingofthegiftsoftheSpiritthroughout,suchas thegiftofwisdom, thegift of knowledge, thegift of faith, thegift ofhealingorworkingmiracles,prophecy,discerningspirits,speakingwithtongues, &c.; and in the last verse in the chapter he exhorts theCorinthiansto"covetearnestlythebestgifts;"butadds,"andyetIshewyou amore excellent way," and so proceeds to discourse of the savinggrace of the Spirit under the name of agape' love, and to compare thissaving grace in the heart with those gifts. Now,'tis manifest that thecomparisonisbetweenthegiftsof theSpirit thatwerecommontobothsaints and sinners, and that savinggrace thatdistinguishes true saints;andtherefore,charityorloveishereunderstoodbyDivinesasintendingthesamethingassinceregraceofheart.

By loveorcharityherethere isnoreasontounderstandtheApostle[asspeaking]onlyoflovetomen,butthatprincipleofDivineLovethatisintheheartofthesaintsinthefullextent,whichprimarilyhasGodforitsobject.ForthereisnoreasontothinkthattheApostledoesn'tmeanthesamethingbycharityhereashedoesintheVIII.thchapterofthesameEpistle,whereheiscomparingthesametwothingstogether,knowledgeand charity, as hedoeshere.But therehe explainshimself tomeanbycharity the love of God: [verses 1-3] " Now, as touching things offeredunto idols,weknowthatweallhaveknowledge.Knowledgepuffethup,butcharityedifiethAnd ifanyman think thatheknowethanything,heknowethnothingyetasheoughttoknow.But ifanymanloveGod,thesameisknownofHim,"&c.*

'TismanifestthatLoveorcharityishere(chap.xiii.)spokenofastheveryessence of all Christianity, and is the very thing wherein a gracioussincerityconsists.FortheApostlespeaksof itasthemostexcellent, themostnecessary,andessential thingofall,withoutwhichall thatmakesthegreatest,andfairest,andmostglitteringshowinReligionisnothing—withoutwhich,"ifwespeakwiththetonguesofmenandangels,wearebecome as sounding brass and tinlding cymbals"—and without which,thoughwehave"thegiftofprophecy,andunderstandallmysteriesandallknowledge,andhaveallfaith,sothatwecouldremovemountains,andshouldbestowallourgoodstofeedthepoor,andevengiveourbodiesto

be burned, we are nothing." Therefore, how can we understand theApostleanyotherwisethanthatthisistheverythingwhereoftheessenceof all consists; and that he means the same by charity as a graciouscharity, as indeed it is generally understood. If a man does all thesethingsherespoken,makessuchgloriousprophecies,hassuchknowledge,such faith, and speaks so excellently, and performs such excellentexternalacts,anddoessuchgreatthingsinreligionasgivingallhisgoodsto the poor and givinghis body to be burned,what iswanting but onething

The very quintessence of all Religion, the very thing wherein liessummarily the sincerity, spirituality, anddivinity ofReligion. And that,theApostleteachesus,isLOVE

Andfurther,'tismanifestlytheApostle'sdrifttoshewhowthisexcellentprincipledoes radically comprehendall that is good. Forhe goes on toskewhowall essencesof goodandexcellentdispositionsandexercises,bothtowardsGodandtowardsman,arevirtuallycontainedandwillflowfromthisoneprinciple:"Lovesufferethlong,andiskind,enviethnot,...endurethall things,"&c.Thewordsof this lastverseespecially respectsduties toGod, as the former did duties tomen, as I would shewmoreparticularlyafterwards.

ThustheApostledon'tonlyloveorcharityasthemostexcellentthinginChristianity,andasthequintessence,lifeandsoulofallReligion,butasthat which virtually comprehends all holy virtues and exercises. Andbecause Love is the quintessence and soul of all grace, wherein thedivinity and holiness of all that belongs to charity does properly andessentially consist; therefore,whenChristians come to be in theirmostperfect state, and the Divine nature in them shall be in its greatestexaltation and purity, and be free from all mixtures, stripped of theseappurtenances and that clothing that it has in the present state; and[when]itshalllosemanyotherofitsdenominations,especiallyfromthepeculiar manner and exercises accommodated to the imperfectcircumstances of the present state, they will be what will remain. Allothernameswillbeswallowedup in thenameofcharityor love,as theApostle,agreeablytohischapterontiers,(1Cor.chap.xiii,)observesinverses8-10—Charity never faileth.... Butwhen thatwhich is perfect is

comethenthatwhichisinpartshallbedoneaway."And,therefore,whentheApostle, inthe lastverse,speaksofcharityasthegreatestgrace,wemaywellunderstandhiminthesamesenseaswhenChristspeaksofthecommand to love God, &c., as the greatest commandment— viz, thatamong the graces, that is the source and sum of all graces, as thatcommandedisspokenofasthesumofallcommands,andrequiringthatdutywhichisthegroundofallotherduties.

ItmustbebecauseCharityisthequintessenceandsoulofalldutyandallgood in the bears that the Apostle says that it is " the end of thecommandment," fordoubtless themainendof the commandment is topromote that which is most essential in Religion and constituent ofholiness.

3.Reasonbearswitnesstothesamething.

(1.)ReasontestifiesthatDivineLoveis80essentialinReligionthatallReligionisbuthypocrisyanda"vainshow"withoutit.WhatisReligionbut the exercise and expressions of regard to the Divine Being ? Butcertainly if therebeno love toHim, there isno sincere regard toHim;andallpresencesandshowofrespect toHim,whether itbe inwordordeed,mustbehypocrisy,andofnovalueintheeyesofHimwhoseestheheart.Howmanifestisitthatwithoutlovetherecanbenotruehonour,no sincere praise I And how can obedience be hearty, if it be not atestimonyof respect toGod ?The fear ofGodwithout love is no otherthan the fear of devils; and all that outward respect and obedience, allthatresignation,thatrepentanceandsorrowforsin,thatforminreligion,thatoutwarddevotionthatisperformedmerelyfromsuchafearwithoutlove, isallof it apractical lie, as inPsalm lxvi3 - " . .HowterribleartThou in Thy works ! through the greatness of Thy power shall ThineenemiessubmitthemselvesuntoThee."Intheoriginalitis"shallThineenemieslieuntoThee"—i.e.,shallyieldafeignedorlyingobedienceandrespecttoThee,whenstilltheyremainenemiesintheirhearts.Thereisneveradevil inhellbutwhatwouldperformall thatmanyaman[has]performedinreligion,thathadnolovetoGod;andagreatdealmoreiftheywereinlikecircumstancesandthelikehopeofgainbyit,andbeasmuchofadevil inhisheartashe isnow.TheDevilonce seemed tobereligiousfromfearoftorment:Lukeviii28"WhenhesawJesus,hecried

out,andfelldownbeforeHim,andwithaloudvoicesaid,WhathaveItodo with Thee, Jesus, Thou Son of God Most High? I beseech Thee,torment me not." Here is external worship. The Devil is religious; heprays—hepraysinahumbleposture;hefallsdownbeforeChrist,heliesprostrate;hepraysearnestly,hecrieswithaloudvoice;heuseshumbleexpressions—``I beseech Thee, torment me not;" he uses respectful,honourable,adoringexpressions—"Jesus,ThouSonofGodMostHigh."NothingwaswantingbutLoom

And with respect to duties towards men, no good offices would beacceptedbymenonefromanother,iftheysawtheheart,andknewtheydid not proceed from any respect in the heart. If a child carry it veryrespectfully to his father, either from a strong fear, or from hope ofhaving the larger inheritancewhen his father is dead, or from the likeconsideration,andnotatallfromanyrespecttohisfatherinhisheart;ifthechild'sheartwereopentotheviewofhisfather,andheplainlyknewthattherewasnorealregardtohim,Wouldthechild'soutwardhonourandobediencebeacceptable to theparent?So ifawife shouldcarry itverywell toherhusband,andnotatall fromany love tohim,but fromotherconsiderationsplainly seen, and certainly knownby thehusband,Wouldheatalldelightinheroutwardrespectanymorethanifawoodenimagewerecontrivedtomakerespectfulmotionsinhispresence?

Ifduties towardsmenare [tobe]acceptedofGodasapart ofReligionandtheserviceoftheDivineBeing,theymustbeperformednotonlywithaheartylovetomen,butthatlovemustflowfromregardtoHim.

(2.) Reason shows that all good dispositions and duties are whollycomprehendedin,andwillflowfrom,DivineLove.LovetoGodandmenimpliesallproperrespectorregardtoGodandmen;andallproperactsandexpressionsofregardtobothwillflowfromit,andthereforealldutytoboth.To regardGodandmen inourheartasweought, and tohavethatnatureofhearttowardsthemthatweought,isthesamething.And,therefore,aproperregardorlovecomprehendsallvirtueofheart;andhethatshewsallproperregardtoGodandmeninhispractice,performsallthat in practice towards them which is his duty. The Apostle says,Romans.xiii10-"Loveworksnoilltohisneighbour."'Tisevidentbyhisreasoninginthatplace,thathemeansmorethanisexpressed—thatlove

works no ill but all good, all our duty to our neighbour:whichReasonplainly shews. And as the Apostle teaches that love to our neighbourworksnoillbutallgoodtowardsourneighbour;so,byaparityofreason,lovetoGodworksnoill,butallourdutytowardsGod.

AChristianlovetoGod,andChristianlovetomen,arenotproperlytwodistinctprinciplesintheheart.Thesevarietiesareradicallythesame;thesameprinciple flowing forth towardsdifferent objects, according to theorder of their existence. God is the First Cause of all things, and theFountain and Source of all good; and men are derived from Him,somethingofHisimage,andaretheobjectsofHismercy.Sothefirstandsupremeobject ofDivineLove isGod; andmenare loved either as thechildrenofGodorHiscreatures,andthosethatareinHisimage,andtheobjectsofHismercy,orinsomerespectsrelatedtoGod,orpartakersofHisloveliness,oratleastcapableofhappiness.

That lovetoGod,andaChristianlovetomen,arethusbutone intheirroot and foundation-principle in the heart, is confirmed by severalpassages in theFirstEpistleof John: chap. iii. verses 16, 17—"HerebyperceivewetheloveofGod,becauseHelaiddownHislifeforus:andweoughttolaydownourlivesforthebrethren.Butwhosohaththisworld'sgoods,...howdwelleththeloveofGodinhim?"Chap.iv.2(),21—"Ifamansay,IloveGodandhatethhisbrother,heisaliar:forhethatlovethnothisbrotherwhomhehathseen,howcanheloveGodwhomhehathnotseen]Andthiscommandmenthavewefromhim,ThathewholovethGodlovehisbrotheralso."Chap.v.1,2"WhosoeverbelieveththatJesusis theChrist is bornofGod: and everyone that lovethHim thatbegat,lovethhimalsothatisbegottenofHim.BythisweknowthatwelovethechildrenofGod,whenweloveGod,andkeepHiscommandments."

Therefore to explain the nature of Divine Love, what is principallyrequisiteistoexplainthenatureoflovetoGod.ForthismayespeciallybecalledDivineLove;andhereinallChristianloveorcharitydoesradicallyconsist,forthisisthefountainofall.

As toadefinitionofDivineLove, thingsof thisnaturearenotproperlycapableofadefinition.Theyarebetterfeltthandefined.Loveisatermasclearm its signification, and thatdoes asnaturally suggest to thewind

thethingsignifiedbyit,asanyothertermortermsthatwecanfindoutorsubstituteinitsroom.Butyettheremaybeagreatdealofbenefit indescriptionsthatmaybegivenofthisheavenlyprinciplethoughtheyallare imperfect.Theymayserve to limit thesignificationof the termanddistinguishthisprinciplefromotherthings,andtoexcludecounterfeits,and also more clearly to explain some things that de' appertain to itsnature.

DivineLove,asithasGodforitsobject,maybethusdescribed. 'Tisthesoul'srelishofthesupremeexcellencyoftheDivinenature,incliningthehearttoGodasthechiefgood

The first thing in Divine Love, and that from which everything thatappertains to itarises, isarelishof theexcellencyof theDivinenature;whichthesoulofmanbynaturehasnothingof

The firsteffect that isproduced in thesoul,whereby it is carriedabovewhat it has or can have by nature, is to cause it to relish or taste thesweetnessoftheDivinerelation.ThatisthefirstandmostfundamentalthinginDivineLove,andthatfromwhicheverythingelsethatbelongstoDivine Love naturally and necessarily proceeds.When once the soul isbroughttorelishtheexcellencyofthe

Divinenature, thenitwillnaturally,andofcourse, incline toGodeveryway. It will incline to be with Him and to enjoy Him. It will havebenevolencetoGod.ItwillbegladthatHeishappy.ItwillinclinethatHeshouldbeglorified,andthatHiswillshouldbedoneinallthings.SothatthefirsteffectofthepowerofGodintheheartinREGENERATION,istogive theheartaDivine tasteorsense; tocause it tohavearelishof thelovelinessandsweetnessofthesupremeexcellencyoftheDivinenature;andindeedthisisalltheimmediateeffectoftheDivinePowerthatthereis,thisisalltheSpiritofGodneedstodo,inordertoaproductionofallgoodeffectsinthesoul.IfGod,byanimmediateactofHis,givesthesoularelish of the excellency ofHis ownnature, other thingswill follow ofthemselveswithoutanyfurtheractoftheDivinepowerthanonlywhatisnecessarytoupholdthenatureofthefacultiesofthesoul.Hethatisoncebroughttosee,orrathertotaste,thesuperlativelovelinessoftheDivineBeing,willneednomoretomakehimlongaftertheenjoymentofGod,to

make him rejoice in the happiness of God, and to desire that thissupremely excellent Beingmay be pleased and glorified And if this betrue, then themaingroundof true love toGod is the excellency ofHisownnature,andnotanybenefitwehavereceived,orhopetoreceive,byHis goodness to us. Not but that there is such a thing as a graciousgratitudetoGodformerciesbestoweduponus;andtheactsandfruitsofHis goodness to us may [be,] and very often are, occasions andincitements of the exercise of true love to God, as I must shew moreparticularlyhereafter.ButloveoraffectiontoGod,thathasnoothergoodthanonlysomebenefitreceivedorloopedforfromGod,isnottruelove.[Ifitbe]withoutanysenseofadelightintheabsoluteexcellencyof theDivinenature,[it.]hasnothingDivineinit.SuchgratitudetowardsGodrequiresnomoretobeinthesoulthanthathumannaturethatallmenare born with, or at least that human nature well cultivated andimproved,orindeednotfurthervitiatedanddepravedthanitnaturallyis.It is possible that natural men, without the addition of any furtherprinciple than they have by nature, may be affected with gratitude bysome remarkable kindness of God to them, as that they should be soaffectedwith some great act of kindness of a neighbour. A principle ofself-love is all that is necessary to both. ButDivine Love is a principledistinct from self-love, and from all that arises from it. Indeed, after amaniscometorelishthesweetnessofthesupremegoodthereis inthenature of God, self-love may have a hand in an appetite after theenjoymentofthatgood.Forself-lovewillnecessarilymakeamandesireto enjoy that which is sweet to him. But God's perfections must firstsavourappetiteand[be]sweettomen,ortheymustfirsthaveatastetorelish sweetness in theperfectionofGod, before self-love canhave anyinfluence upon them to cause an appetite after the enjoyment of thatsweetness.And therefore thatdivine tasteor relishof thesoul,whereinDivine Love cloth most fundamentally consist, is prior to all influencethat self-love canhave to inclineus toGod;and somustbeaprinciplequitedistinctfromit,andindependentofit.

CHAPTER III. SHEWING HOW A PRINCIPLE OF GRACE IS FROMTHESPIRITOFGOD.

I. That this holy and Divine principle, which we have strewn doesradicallyandsummarilyconsistinDivineLow,comesintoexistenceinthe soul by the power of God in the influences of theHoly Spirit, theThird Person in the blessed Trinity, is abundantly manifest from theScriptures.

Regeneration is by the Spirit: John iii. 5, 6—"Verily, verily, I say untothee,Exceptamanbebornofwater,andof theSpirit,hecannotenterintothekingdomofGod.Thatwhichisbornofthefleshisflesh;andthatwhich isbornof theSpirit is spirit."Andverse8 - "Thewindblowethwhere it listeth, and thou hearest the sound thereof, but canst not tellwhenceitcometh,andwhitheritgoeth:soiseveryonethatisbornoftheSpirit."

TherenewingofthesoulisbytheHolyGhost:Titusiii5—"Notbyworksof righteousness which we have done, but according to His mercy Hesaved us, by the washing of regeneration, and renewing of the HolyGhost." A new heart. is given by God's putting His Spirit within us:Ezekiel36:26,27—"AnewheartalsowillIgiveyou,andanewspiritwillIputwithinyou;andIwill takeawaythestonyheartoutofyour flesh,andIwillgiveyouanheartofflesh.AndIwillputmySpiritwithinyou,and cause you towalk inmy statutes, and ye shall keepmy judgmentsanddothem."QuickeningofthedeadsoulisbytheSpirit:Johnvi.63-"It is theSpirit thatquickeneth."Sanctification isby theSpiritofGod:2Thess. ii 13—" God hath from the beginning chosen you to salvationthroughsanctificationof theSpirit,andbeliefof thetruth."Romansxv.16 - "' that the offering up of the Gentiles might be acceptable, beingsanctifiedbytheHolyGhost."1Cor.vi11—"Suchweresomeofyou:butyearewashed,butyearesanctified,butyearejustifiedinthenameoftheLordJesus,andbytheSpiritofourGod."1Peteri.2—·'Electaccordingto the foreknowledge of God the Father, through sanctification of theSpirit, unto obedience and sprinkling of the blood of Jesus Christ." AllgraceintheheartisthefruitoftheSpirit:Gal.v.22,23-"Butthefruitofthe Spirit is love, joy, peace, long-suffering gentleness, goodness, faith,meekness, temperance." Eph. v 9—" The fruit of the Spirit is in allgoodness,andrighteousness,andtruth."HencetheSpiritofGodiscalledtheSpiritofgrace,(Heb.x.29.)

ThisdoctrineofagraciousnaturebeingbytheimmediateinfluenceoftheSpiritofGod, isnotonly taught in theScriptures,but is irrefragable toReason. Indeed there seems to be a strong disposition in men todisbelieveandopposethedoctrineof truedisposition, todisbelieveandoppose the doctrine of immediate influence of the Spirit of God in theheartsofmen,ortodiminishandmakeitassmallandremoteamatteraspossible,andputitasfaroutofsightasmaybe.Whereasitseemstome,true virtue andholinesswould naturally excite a prejudice (if Imay sosay) in favour of such a doctrine; and that the soul, when in themostexcellent frame,andthemost livelyexerciseofvirtue,—lovetoGodanddelightinHim,—wouldnaturallyandunavoidablythinkofGodaskindlycommunicating Himself to him, and holding communion with him, asthough he did as it were see God smiling on him, giving to him andconversingwithhim;andthat ifhedidnotsothinkofGod,but,onthecontrary, should conceive that therewas no immediate communicationbetweenGodandhim,itwouldtendgreatlytoquellhisholymotionsofsoul,andbeanexceedingdamagetohispleasure.

No good reason can be given why men should have such an in warddispositiontodenyanyimmediatecommunicationbetweenGodandthecreature, or tomakeas little of it aspossible. 'Tis a strangedispositionthatmenhavetothrustGodoutoftheworld,ortoputHimasfaroutofsightastheycan,andtohaveinnorespectimmediatelyandsensiblytodowithHim.Thereforesomanyschemeshavebeendrawntoexclude,orextenuate, or remove at a great distance, any influence of the DivineBeing in the hearts of men, such as the scheme of the Pelagians, theSocinians,&c.And therefore thesedoctrinesare somuch ridiculed thatascribe much to the immediate influence of the Spirit, and calledenthusiasm, fanaticism,whimsy,anddistraction;butnomortalcan tellforwhat.

IfwemakenodifficultyofallowingthatGoddidimmediatelymakethewholeUniverse at first, and caused it to exist out of nothing, and thateveryindividualthingowesitsbeingtoanimmediatevoluntary,arbitraryactofAlmightypower,whyshouldwemakeadifficultyofsupposingthatHe has still something immediately to do with the things that He hasmade, and that there is an arbitrary influence still that God has in tile

CreationthatHehasmade?

And if it be reasonable to suppose it with respect to any part of theCreation,it isespeciallysowithrespecttoreasonablecreatureswhoarethe highest part of the Creation, next to God, and who are mostimmediatelymade forGod, andhaveHim for theirnextHead,andarecreated for thebusinesswherein theyaremostly concerned.Andaboveall, in thatwherein thehighestexcellencyof thishighest rankofbeingsconsist,andthatwhereinheismostconformedtoGodisnearesttoHim,andhasGodforhismostimmediateobject.

Itseemstomemostrationaltosupposethatasweascendintheorderofbeing we shall at last come immediately to God, the First Cause. Inwhatever respect we ascend, we ascend in the order of time andsuccession.

II.TheScripturespeaksofthisholyandDivineprincipleintheheartasnotonlyfromtheSpiritbutasbeingspiritual.Thus

saving knowledge is called spiritual understanding: Col 1:9 i. 9—"WedesirethatyemightbefilledwiththeknowledgeofHiswillinallwisdomandspiritualunderstanding."Sothe influences,graces,andcomfortsofGod'sSpiritarecalledspiritualblessings:Eph.i.3—"BlessedbetheGodand [father of our Lord Jesus Christ, who hath blessed us with allspiritualblessingsinheavenlyplacesinChrist."Sotheimpartingofanygraciousbenefitiscalledtheimpartingofaspiritualgift:Rom.1:11"ForIlongtoseeyou,thatImayimpartuntoyousomespiritualgift."Andthefruits of the Spirit, which are offered to God, are called spiritualsacrifices: 1 Peter ii. 5—" A spiritual priesthood to offer up spiritualsacrifices, acceptable to God by Jesus Christ." And a spiritual personsignifies thesame inScriptureasagraciouspersonandsometimesonethat is much under the influence of grace: l Cor. ii. 15—"He that isspiritualjudgethallthings,yethehimselfisjudgedofnoman;"andiii.1—"AndI,brethren,couldnotspeakuntoyouasuntospiritualbutasuntocarnal." Gal. 5:1 1—"If a man be overtaken in a fault, ye which arespiritual restore such an one in the spirit of meekness." And to begraciouslymindediscalledinScriptureabeingspirituallyminded:Rom.viii6—"Tobespirituallymindedislifeandpeace."

Concerningthis,twothingsaretobenoted.

1.ThatthisDivineprincipleintheheartisnotcalledspiritual,becauseithasitsseatinthesoulorspiritualpartofman,andnotinhisbody.Itiscalledspiritual,notbecauseofitsrelationtothespiritofman,inwhichitis,butbecauseofitsrelationtotheSpiritofGod,fromwhichitis.Thatthingsarenotcalledspiritualbecausetheyappertainnottothebodybutthe spirit ofman is evident, because gracious or holy understanding iscalled spiritual understand in the forementioned passage, (Col. i. 9.)Now, by spiritual understanding cannot be meant that understandingwhichhasitsseatinthesoul,todistinguishitfromotherunderstandingthathasitsseatinthebody,forallunderstandinghasitsseatinthesoul;andthatthingsarecalledspiritualbecauseoftheirrelationtotheSpiritof God is most plain, by the latter part of the 2nd chapter of 1stCorinthians. There we have both those expressions, one immediatelyafter another, evidentlymeaning the same thing: verses 1:3, 14 "Whichthingsalsowespeak,notinthewordswhichman'swisdomteacheth,butwhichtheHolyGhostteacheth;comparingspiritualthingswithspiritual.But thenaturalmanreceivethnot the thingsof theSpiritofGod."AndthatbythespiritualmanismeantonethathastheSpiritisalsoasplainlyevidentbythecontext:verses10-12"GodhathrevealedthemuntousbyHisSpirit:fortheSpiritsearchethallthings,yea,thedeepthingsofGod.Forwhatmanknoweththethingsofaman,"&c.Alsover.15"Hethatisspiritualjudgethallthings,"bywhichisevidentlymeantthesameashethatbaththeSpiritthat"searchethallthings,"aswefindintheforegoingverses. So persons are said to be spiritually minded, not because theymindthingsthatrelatetothesoulorspiritofman,butbecausetheymindthingsthatrelatetotheSpiritofGod:Romans8:5,6--"Fortheythatareafterthefleshdomindthethingsoftheflesh;buttheythatareaftertheSpiritthethingsoftheSpirit.Fortobecarnallymindedisdeath;buttobespirituallymindedislifeandpeace."

2.Itmust be observed thatwhere this holyDivine principle of savinggrace wrought in the mind is in Scripture called spiritual, what isintendedby theexpression isnotmerelynorchiefly that it is fromtheSpiritofGod,butthatit isofthenatureoftheSpiritofGod.Therearemany things in the minds of some natural men that are from the

influence of the Spirit, but yet are by nomeans spiritual things in thescripturalsenseoftheword.TheSpiritofGodconvincesnaturalmenofsin, (John 16:8.) Natural men may have common grace, commonilluminations,andcommonaffectionsthatarefromtheSpiritofGod,asappearsbyHebrews6:4.Naturalmenhavesometimesthe influencesofthe Spirit of God in His common operations and gifts, and thereforeGod'sSpiritissaidtobestrivingwiththem,andtheyaresaidtoresisttheSpirit,(Acts7:51;)togrieveandvexGod'sHolySpirit,(Eph.4:30;Isaiah63:10;)andGodissaidtodepartfromthemevenastheSpiritoftheLorddeparted fromSaul:1Sam.16:14--"But theSpiritof theLorddepartedfromSaul,andanevilspiritfromtheLordtroubledhim."

Butyetnaturalmenarenotinanydegreespiritual.Thegreatdifferencebetweennaturalmenandgodlymenseemstobesetforthbythis,thattheoneisnaturalandcarnal,andtheotherspiritual;andnaturalmenaresototallydestituteof thatwhichisSpirit, thattheyknownothingabout it,andthereasongivenforitisbecausetheyarenotspiritual,(1Cor.2:13-15.) Indeed sometimes those miraculous gifts of the Spirit that werecommonarecalledspiritualbecausetheyarefromtheSpiritofGod;butfor the most part the term seems to be appropriate to its graciousinfluencesand fruitson the soul,whicharenootherwise spiritual thanthecommoninfluencesoftheSpiritthatnaturalmenhave,inanyotherrespectthanthis, thatthissavinggraceinthesoul, isnotonlyfromtheSpirit, but it also partakes of the nature of that Spirit that it is from,whichthecommongraceoftheSpiritdoesnot.ThusthingsinScripturelanguage are said to be earthly, as they partake of an earthly nature,partakeof thenatureof theearth; so thingsare said tobeheavenly,asthey in their nature agreewith those things that are in heaven; and sosavinggraceintheheartissaidtobespiritual,andthereindistinguishedfromallotherinfluencesoftheSpirit,thatitisofthenatureoftheSpiritofGod.Itpartakesofthenatureof thatSpirit,whilenocommongiftoftheSpiritdothso.

Buthereanenquirymayberaised,viz.:--

Enq.HowdoessavinggracepartakeofthenatureofthatSpiritthatitisfrom, so as to be called on that account spiritual, thus essentiallydistinguishingitfromallothereffectsoftheSpirit?foreveryeffecthasin

some respect or another the nature of its cause, and the commonconvictionsandilluminationsthatnaturalmenhaveareinsomerespects[of]thenatureoftheSpiritofGod;forthereis lightandunderstandingandconvictionoftruthinthesecommonilluminations,andsotheyareofthenatureoftheSpiritofGod--thatis,adiscerningspiritandaspiritoftruth.Butyetsavinggrace,byitsbeingcalledspiritual,asthoughitweretherebydistinguishedfromallothergiftsof theSpirit,seemstopartakeofthenatureoftheSpiritofGodinsomeverypeculiarmanner.

Clearlytosatisfythisenquiry,wemustdothesetwothings:--1.Wemustbear inmindwhat has alreadybeen said of thenatureof saving grace,andwhatIhavealreadyshewntobethatwhereinitsnatureandessencelies, andwhereinall savinggrace is radicallyandsummarilycomprisedviz.,aprincipleofDivineLove.2.Wemustconsiderwhat theScripturereveals tobe inapeculiarmanner thenatureof theHolySpiritofGod,and inanenquiryof thisnature Iwouldgono further than I think theScriptureplainly goes beforeme. TheWord ofGod certainly should beourruleinmatterssomuchabovereasonandourownnotions.

AndhereIwouldsay--

(1.)ThatIthinktheScripturedoessufficientlyrevealtheHolySpiritasaproperDivinePerson;andthusweoughttolookuponHimasadistinctpersonal agent. He is often spoken of as a person, revealed underpersonalcharactersandinpersonalacts,anditspeaksofHisbeingactedonasaperson,andtheScriptureplainlyascribeseverythingtoHimthatproperlydenotesadistinctperson;andthoughthewordpersonberarelyusedintheScriptures,yetIbelievethatwehavenowordintheEnglishlanguage that does so naturally representwhat the Scripture reveals ofthedistinctionoftheEternalThree,--Father,Son,andHolyGhost,--astosaytheyareoneGodbutthreepersons.

(2.)ThoughalltheDivineperfectionsaretobeattributedtoeachpersonoftheTrinity,yettheHolyGhostisinapeculiarmannercalledbythenameofLove--A)ga/ph,thesamewordisthattranslatedcharityinthe13th chapter of 1st Corinthians. The Godhead or the Divine essence isonceandagainsaidtobeLove:1John4:8--"HethatlovethnotknowethnotGod; forGod is love." So again, ver. 16-- "God is love; andhe that

dwelleth in love, dwelleth in God, and God in him." But the Divineessence is thus called in a peculiar manner as breathed forth andsubsistingintheHolySpirit;asmaybeseeninthecontextofthesetexts,asinthe12thand13thversesofthesamechapter--"NomanhathseenGodatanytime.Ifweloveoneanother,Goddwellethinus,andHisloveisperfectedinus.Herebyknowwethatwedwell inHim,andHeinus,becauseHehathgivenusofHisSpirit."Itisthesameargumentinboththese verses: in the 12th verse the apostle argues that if we have lovedwellinginus,wehaveGoddwellinginus;andinthe13thverseheclearsthefaceof theargumentbythis, thathis lovewhichisdwelling inus isGod's Spirit. And this shews that the foregoing argument is good, andthatiflovedwellsinus,weknowGoddwellsinusindeed,fortheApostlesupposesitasathinggrantedandallowedthatGod'sSpirit isGod.TheScriptureelsewheredoesabundantlyteachusthatthewayinwhichGoddwellsinthesaintsisbyHisSpirit,bytheirbeingthetemplesoftheHolyGhost.Here thisapostle teachesus thesame thing.Hesays, "Weknowthat he dwelleth in us, that he hath given us his Spirit;" and this ismanifestlytoexplainwhat issaid intheforegoingverse--viz., thatGoddwellsinus,inasmuchasHislovedwellsinus;whichlovehehadtoldusbefore--ver. 8--is God himself. And afterwards, in the 16th verse, heexpressesitmorefully,thatthisisthewaythatGoddwellsinthesaint--viz..becausethislovedwellsinthem,whichisGod.

Againthesameissignified inthesamemanner inthe lastversesof theforegoingchapter.Intheforegoingverses,speakingofloveasatruesignofsincerityandouracceptancewithGod,beginningwiththe18thverse,he sumsup the argument thus in the last verse: "And herebywe knowthatheabidethinus,bytheSpiritwhichhehathgivenus."

WehavealsosomethingverymuchlikethisintheapostlePaul'swritings.

Gal. 5:13-16-- "Use not liberty for an occasion to the flesh, but by loveserveone another.For all the law is fulfilled inoneword, even in this,Thou shalt love thyneighbour as thyself.But if yebite anddevouroneanother, take heed that ye be not consumed one of another. This I saythen,WalkintheSpirit,andyeshallnotfulfilthelustoftheflesh."Hereitseemsmostevidentthatwhattheapostleexhortsandurgesinthe13th,14th,and15thverses,--viz.,thattheyshouldwalkinlove,thattheymight

notgiveoccasiontothegratifyingoftheflesh,--hedoesexpresslyexplainin the 16th verse by this, that they shouldwalk in the Spirit, that theymightnotfulfilthelustoftheflesh;whichthegreatMrHowetakesnoticeof in his "Sermons on the Prosperous State of the Christian InterestbeforetheEndofTime,"p.185,publishedbyMrEvans.Hiswordsare,"Walking in theSpirit is directedwith a special eye and reference untotheexerciseofthislove;asyoumayseeinGalatians5,the14th,15th,and16th verses compared together.All the law is fulfilled in oneword, (hemeans thewhole lawof the second table,) even in this,Thoushalt lovethy neighbour as thyself. But if ye bite and devour one another, (theoppositetothislove,orthatwhichfollowsonthewantofit,orfromtheoppositeprinciple,) takeheed that ye be not consumedone of another.ThisIsaythen,(observethe inference,)Walk in theSpirit,andyeshallnot fulfil the lust of the flesh. To walk in the Spirit is to walk in theexerciseofthislove."

SothatastheSonofGodisspokenofasthewisdom,understanding,andLogosofGod,(Proverbs8;Luke11:49;John1,atthebeginning,)andis,as divines express things, the personalwisdomofGod; so the Spirit ofGodisspokenofastheloveofGod,andmaywithequalfoundationandpropriety be called the personal love of God. We read in the beloveddisciple'swritingsof these two --LogosandA)ga/ph, both ofwhich aresaidtobeGod,(John1:1;1John4:8-16.)OneistheSonofGod,andtheothertheHolySpirit.TherearetwothingsthatGodissaidtobeinthisFirstEpistleofJohn--lightandlove:chap.1:5--"Godislight."ThisistheSon ofGod,who is said to be thewisdom and reason ofGod, and thebrightnessofHisglory;andinthe4thchapterofthesameepistlehesays,"Godislove,"andthisheappliestotheHolySpirit.

Hence the Scripture symbol of the Holy Ghost is a dove, which is theemblemof love,andsowascontinuallyaccounted(as iswellknown) intheheathenworld,andissomadeuseofbytheirpoetsandmythologists,whichprobablyarosepartlyfromthenatureandmannerofthebird,andprobablyinpartfromthetraditionofthestoryofNoah'sdove,thatcamewith amessage of peace and love after such terrible manifestations ofGod'swrathinthetimeofthedeluge.ThisbirdisalsomadeuseofasanemblemofloveintheHolyScriptures;asitwasonthatmessageofpeace

andlovethatGodsentittoNoah,whenitcamewithanolive-leafinitsmouth, and often in Solomon's Song: Cant. 1:15-- "Thou hast doves'eyes":Cant.5:12--"Hiseyesareastheeyesofdoves:"Cant.5:2--"Opentome,mylove,mydove,"andinotherplacesinthatsong.

This bird, God is pleased to choose as the special symbol of His HolySpirit in thegreatestofficeorworkof theSpirit that ever ithasorwillexert--viz., in anointing Christ, the great Head of the whole Church ofsaints, fromwhichHead thisholyoildescends toall themembers,andtheskirtsofHisgarments,asthesweetandpreciousointmentthatwaspouredonAaron'shead,thatgreattypeofChrist.AsGodtheFatherthenpoured forthHisHolySpirit of love upon the Sonwithoutmeasure, sothat which was then seen with the eye--viz., a dove descending andlightinguponChrist--signified the same thing aswhatwas at the sametimeproclaimedtotheSon--viz.,ThisismybelovedSon,inwhomIamwellpleased.ThisistheSononwhomIpourforthallmylove, towardswhommyessenceentirelyflowsoutinlove.SeeMatt.3:16,17;Mark1:10-11;Luke3:22;John1:32-33.

This was the anointing of the Head of the Church and our great HighPriest,andthereforetheholyanointingoilofoldwithwhichAaronandothertypicalhighpriestswereanointedwasthemosteminenttypeoftheHoly Spirit of any in theOldTestament. This holy oil, by reason of itssoft-flowing and diffusive nature, and its unparalleled sweetness andfragrancy,didmostfitlyrepresentDivineLove,orthatSpirit that is thedeity,breathedforthorflowingoutandsoftlyfallingininfiniteloveanddelight.Itismentionedasafitrepresentationofholylove,whichissaidto be like the precious ointment on the head, that ran down upon thebeard,evenAaron'sbeard,thatwentdowntotheskirtsofhisgarments.Itwasfromthefruitof theolive-tree,whichit isknownhasbeenmadeuseofasasymbolof loveorpeace,whichwasprobably taken fromtheolive-branchbroughtbythedovetoNoahintokenoftheDivinefavour;sothattheolive-branchandthedovethatbrought it,bothsignifiedthesamething--viz.,love,whichisspeciallytypifiedbythepreciousoilfromtheolive-tree.

God'sloveisprimarilytoHimself,andHisinfinitedelightisinHimself,intheFatherandtheSonlovinganddelightingineachother.Weoften

readoftheFatherlovingtheSon,andbeingwellpleasedintheSon,andof the Son loving the Father. In the infinite love and delight that isbetweenthesetwopersonsconsiststhe infinitehappinessofGod:Prov.8:30.--"ThenIwasbyhim,asonebroughtupwithhim:andIwasdailyhis delight, rejoicing always before him;" and therefore seeing theScripturesignifiesthattheSpiritofGodis theLoveofGod,therefore itfollows that Holy Spirit proceeds from or is breathed forth from, theFather and the Son in some way or other infinitely above all ourconceptions, as the Divine essence entirely flows out and is breathedforth in infinitely pure love and sweet delight from the Father and theSon;and this is thatpure riverofwaterof life thatproceedsoutof thethroneoftheFatherandtheSon,aswereadatthebeginningofthe22ndchapteroftheRevelation;forChristhimselftellsusthatbythewateroflife,orlivingwater,ismeanttheHolyGhost,(John7:38,39.)Thisriverof water of life in the Revelation is evidently the same with the livingwaters of the sanctuary in Ezekiel, (Ezek. 47:1, etc.;) and this river isdoubtless the river of God's pleasure, or of God's own infinite delightspokenof inPs.36:7-9-- "Howexcellent is thy loving-kindness,OGod!therefore the children of men put their trust under the shadow of thywings.Theyshallbeabundantlysatisfiedwith the fatnessof thyhouse;and thou shaltmake themdrink of the river of thypleasures. Forwiththeeisthefountainoflife."TheriverofGod'spleasuresherespokenofisthesamewiththefountainof lifespokenof in thenextwords.Here,aswasobservedbefore,thewateroflifebyChrist'sowninterpretationistheHolySpirit.ThisriverofGod'spleasuresisalsothesamewiththefatnessof God's house, the holy oil of the sanctuary spoken of in the nextpreceding words, and is the same with God's love, or God's excellentloving-kindness,spokenofinthenextprecedingverse.

IhavebeforeobservedthattheScriptureabundantlyrevealsthatthewayinwhichChristdwellsinthesaintisbyHisSpirit'sdwellinginthem,andhere I would observe that Christ in His prayer, in the 17th chapter ofJohn, seems to speakof theway inwhichHedwells in themas by theindwellingof the lovewherewith theFatherhas lovedHim:John17:26"And I havedeclaredunto them thyname, andwill declare it; that thelovewherewiththouhastlovedmemaybeinthem,andIinthem."Thebeloved disciple that wrote this Gospel having taken [such] particular

noticeofthis,thatheafterwardsinhisfirstepistleonceandagainspeaksoflove'sdwellinginthesaints,andtheSpirit'sdwellinginthembeingthesamething.

Again,theScriptureseemsinmanyplacestospeakofloveinChristiansas if itwere the samewith theSpirit ofGod in them,or at least as theprimeandmostnaturalbreathingandactingoftheSpiritinthesoul.SoRom.5:5--"BecausetheloveofGodisshedabroadinourheartsbytheHolyGhost,whichisgivenuntous:"Col.1:8--"WhoalsodeclareduntousyourloveintheSpirit:"2Cor.6:6--"Bykindness,bytheHolyGhost,by love unfeigned:" Phil. 2:1-- "If there be therefore any consolation inChrist,ifanycomfortoflove,ifanyfellowshipoftheSpirit,ifanybowelsandmercies, fulfil yemy joy, that ye be like-minded, having the samelove,beingofoneaccord,ofonemind."

TheScripturethereforeleadsustothisconclusion,thoughitbeinfinitelyaboveustoconceivehowitshouldbe, thatyetastheSonofGodis thepersonal word, idea, or wisdom of God, begotten by God, being aninfinitelyperfect,substantialimageorideaofHimself,(asmightbeveryplainlyprovedfromtheHolyScripture,ifherewereproperoccasionforit;) so theHolySpiritdoes insome ineffableand inconceivablemannerproceed,andisbreathedforthbothfromtheFatherandtheSon,bytheDivine essence being wholly poured and flowing out in that infinitelyintense, holy, and pure love and delight that continually andunchangeably breathes forth from the Father and the Son, primarilytowardseachother,andsecondarilytowardsthecreature.andsoflowingforth in a different subsistence or person in a manner to us utterlyinexplicableandinconceivable,andthatthisisthatpersonthatispouredforthintotheheartsofangelsandsaints.

Hence'tistobeaccountedfor,thatthoughweoftenreadinScriptureoftheFather loving the Son, and the Son loving theFather, yetwe neveroncereadeitheroftheFatherortheSonlovingtheHolySpirit,andtheSpirit loving either of them. It is because theHoly Spirit is the DivineLove itself, the love of the Father and the Son. Hence also it is to beaccountedfor,thatweveryoftenreadofthelovebothoftheFatherandthe Son tomen, and particularly their love to the saints; butwe neverreadoftheHolyGhostlovingthem,fortheHolyGhostisthatloveofGod

andChristthatisbreathedforthprimarilytowardseachother,andflowsout secondarily towards the creature. This alsowill well account for it,thattheapostlePaulsooftenwishesgrace,mercy,andpeace fromGodthe Father, and from the Lord Jesus Christ, in the beginning of hisepistles, without even mentioning the Holy Ghost, because the HolyGhostisHimselftheloveandgraceofGodtheFatherandtheLordJesusChrist. He is the deity wholly breathed forth in infinite, substantial,intelligent love: from the Father and Son first towards each other, andsecondarily freely flowing out to the creature, and so standing forth adistinctpersonalsubsistence.

BoththeholinessandhappinessoftheGodheadconsistsinthislove.Aswe have already proved, all creature holiness consists essentially andsummarilyinlovetoGodandlovetoothercreatures;sodoestheholinessofGod consist inHis love, especially in the perfect and intimate unionand love there is between the Father and the Son. But the Spirit thatproceedsfromtheFatherandtheSonisthebondofthisunion,asitisofallholyunionbetweentheFatherandtheSon,andbetweenGodandthecreature,andbetween thecreaturesamong themselves.All seems tobesignified in Christ's prayer in the 17th chapter of John, from the 21stverse.ThereforethisSpiritofloveisthe"bondofperfectness"(Col.3:14)throughout the whole blessed society or family in heaven and earth,consistingoftheFather,theheadofthefamily,andtheSon,andallHissaintsthatarethedisciples,seed,andspouseoftheSon.ThehappinessofGoddothalsoconsistinthislove;fordoubtlessthehappinessofGodconsistsintheinfiniteloveHehasto,anddelightHehasinHimself;orinotherwords,intheinfinitedelightthereisbetweentheFatherandtheSon, spoken of in Prov. 8:30. This delight that the Father and the Sonhave in each other is not to be distinguished from their love ofcomplacenceoneinanother,whereinlovedoesmostessentiallyconsist,as was observed before. The happiness of the deity, as all other truehappiness,consistsinloveandsociety.

Hence it is theSpiritofGod, thethirdperson intheTrinity, is sooftencalledtheHolySpirit,asthough"holy"wereanepithetsomewayorotherpeculiarly belonging toHim, which can be no other way than that theholinessofGoddoesconsistinHim.Heisnotonlyinfinitelyholyasthe

FatherandtheSonare,butHeistheholinessofGoditselfintheabstract.The holiness of the Father and the Son does consist in breathing forththisSpirit.ThereforeHeisnotonlycalledtheHolySpirit,buttheSpiritofholiness:Rom.1:4--"AccordingtotheSpiritofholiness."

Hence also the river of "living waters," or waters of life, which Christexplains in the 7th [chapter] of John, of the Holy Spirit, is in theforementioned Psalm [36:8] called the "river of God's pleasures;" andhence also that holy oil with which Christ was anointed, which I haveshewn was the Holy Ghost, is called the "oil of gladness": Heb. 1:9--"ThereforeGod,eventhyGod,hathanointedtheewiththeoilofgladnessabovethyfellows."HencewelearnthatGod'sfulnessdoesconsistintheHolySpirit.Byfulness,asthetermisusedinScripture,asmayeasilybeseenbylookingoverthetextsthatmentionit,Isintendedthegoodthatany one possesses. Now the good that God possesses does mostimmediatelyconsistinHisjoyandcomplacencethatHehasinHimself.Itdoesobjectively,indeed,consistintheFatherandtheSon;butitdothmost immediately consist in the complacence in these elements.NeverthelessthefulnessofGodconsistsintheholinessandhappinessofthedeity.Hencepersons,bybeingmadepartakersoftheHolySpirit,orhavingitdwellinginthem,aresaidtobe"partakersofthefulnessofGod"arChrist.Christ's fulness,asmediator,consists inHishavingtheSpiritgivenHim"notbymeasure,"(John3:34.)AndsoitisthatHeissaidtohave "the fulness of the Godhead," [which] is said "to dwell in himbodily,"(Col.2:9.)Andaswe,by receiving theHolySpirit fromChrist,andbeingmadepartakersofHisSpirit,aresaid"toreceiveofhisfulness,andgraceforgrace."AndbecausethisSpirit,whichisthefulnessofGod,consistsintheloveofGodandChrist;thereforewe,byknowingtheloveofChrist,aresaid"tobe filledwithall the fulnessofGod," (Eph.3:19.)For the way that we know the love of Christ, is by having that lovedwellinginus,as1John4:13;becausethefulnessofGodconsistsintheHolySpirit.HenceourcommunionwithGodtheFatherandGodtheSonconsistsinourpossessingoftheHolyGhost,whichistheirSpirit.Fortohave communion or fellowshipwith either, is to partakewith Them ofTheirgoodinTheirfulnessinunionandsocietywithThem.Hence it isthat we read of the saints having fellowship and communion with theFather andwith the Son; but never of their having fellowshipwith the

Holy Ghost, because the Holy Ghost is that common good or fulnesswhichtheypartakeof inwhichtheir fellowshipconsists.Wereadof thecommunionof theHolyGhost;butnotofcommunionwithHim,whicharetwoverydifferentthings.

Personsaresaidtohavecommunionwitheachotherwhentheypartakewith each other in some common good; but any one is said to havecommunion of anything, with respect to that thing they partake of, incommonwithothers.Hence,intheapostolicalbenediction,hewishesthe"graceoftheLordJesusChrist,andtheloveofGodtheFather,andthecommunionorpartakingoftheHolyGhost."Theblessingwishedisbutone--viz., theHoly Spirit. To partake of theHolyGhost is to have thatloveoftheFatherandthegraceoftheSon.

Fromwhathasbeensaid,itfollowsthattheHolySpiritisthesummumofall good. 'Tis the fulness of God. The holiness and happiness of theGodheadconsistsinit;andincommunionorpartakingofitconsistsallthe true loveliness and happiness of the creature. All the grace andcomfort that persons here have, and all their holiness and happinesshereafter,consistsintheloveoftheSpirit,spokenofRom.15:30;andjoyintheHolyGhost,spokenofRom.14:17;Acts9:31,13:52.And,therefore,thatwhichinMatt.7:11--"Ifyethen,beingevil,knowhowtogivegoodgifts unto your children, howmuchmore shall your Fatherwhich is inheaven, give good things to them that ask Him?" is in Luke 11:13,expressedthus:"Ifyethen,beingevil,knowhowtogivegoodgiftsuntoyourchildren;howmuchmoreshallyourheavenlyFathergivetheHolySpirittothemthataskHim?"DoubtlessthereisanagreementinwhatisexpressedbyeachEvangelist:andgivingtheHolySpirittothemthatask,isthesameasgivinggoodthingstothemthatask;fortheHolySpiritisthesumofallgood.

Hence we may better understand the economy of the persons of theTrinity as it appears in the part that each one has in the affair ofredemption, and shews the equality of each Person concerned in thataffair, and the equality of honour and praise due to eachofThem.Forthatwork,glorybelongstotheFatherandtheSon,thatTheysogreatlylovedtheworld.TotheFather,thatHesolovedtheworld,thatHegaveHis only-begotten Son, who was all His delight, who is His infinite

objectiveHappiness.TotheSon,thatHesolovedtheworld,thatHegaveHimself.ButthereisequalgloryduetotheHolyGhostonthisaccount,becauseHeistheLoveoftheFatherandtheSon,thatflowsoutprimarilytowardsGod,andsecondarilytowardstheelectthatChristcametosave.Sothat,howeverwonderfultheloveoftheFatherandtheSonappeartobe,somuchthemoreglorybelongstotheHolySpirit,inwhomsubsiststhatwonderfulandexcellentlove.

It shews the infinite excellency of the Father thus:--That the Son sodelightedinHim,andprizedHishonourandglory,thatwhenHehadamindtosavesinners,Hecameinfinitelylow,ratherthanmen'ssalvationshould be the injury of that honour and glory. It shewed the infiniteexcellencyandworthoftheSon,thattheFathersodelightedinHim,thatforHissakeHewasreadytoquitHisown;yea,andreceive intofavourthosethathaddeservedinfinitelyillatHishands.BothshewstheinfiniteexcellencyoftheHolySpirit,becauseHeisthatdelightoftheFatherandtheSonineachother,whichismanifestedtobesogreatandinfinitebythesethings.

WhathasbeensaidshewsthatourdependenceisequallyoneachPersonin this affair. The Father approves and provides the Redeemer, andHimselfacceptsthepriceofthegoodpurchased,andbestowsthatgood.TheSonistheRedeemer,andthepricethatisofferedforthepurchasedgood. And the Holy Ghost is the good purchased; [for] the SacredScriptures seem to intimate that the Holy Spirit is the sum of all thatChristpurchasedforman,(Gal.3:13-14.)

What Christ purchased for us is, that wemight have communion withGodinHisgood,whichconsistsinpartakingorhavingcommunionoftheHolyGhost,asIhaveshewn.AlltheblessednessoftheredeemedconsistsinpartakingofthefulnessofChrist,theirHeadandRedeemer,which,Ihaveobserved,consistsinpartakingoftheSpiritthatisgivenHimnotbymeasure. This is the vital sapwhich the creatures derive from the truevine. This is the holy oil poured on the head, that goes down to themembers.ChristpurchasedforusthatweshouldenjoytheLove:buttheloveofGodflowsoutintheproceedingof theSpirit;andHepurchasedforthemthattheloveandjoyofGodshoulddwell inthem,whichisbytheindwellingoftheHolySpirit.

Thesumofallspiritualgoodwhichthesaintshaveinthisworld,isthatspring of living water within themwhichwe read of, (John 4:10;) andthoseriversoflivingwatersflowingfromwithinthemwhichwereadof,(John7:38,39,)whichwearetheretoldistheHolySpirit.Andthesumofallhappinessintheotherworld,isthatriveroflivingwaterwhichflowsfrom the throne of God and the Lamb, which is the river of God'spleasures, and is the Holy Spirit, which is often compared in SacredScripturetowater,totherainanddew,andriversandfloodsofwaters,(Isa. 44:3; 32:15; 41:17,18, compared with John 4:14; Isa. 35:6,7;43:19,20.)

TheHolySpiritisthepurchasedpossessionandinheritanceofthesaints,asappears,becausethatlittleofitwhichthesaintshaveinthisworldissaidtobetheearnestofthatpurchasedinheritance,(Eph.1:13,14;2Cor.1:22, v.5.) 'Tis an earnest of that which we are to have a fulness ofhereafter.TheHolyGhostisthegreatsubjectofallgospelpromises,andtherefore is called the Spirit of promise, (Eph.1:13.) He is called thepromiseoftheFather,(Luke24:49.)

TheHolyGhostbeingacomprehensionofallgoodthingspromisedinthegospel, wemay easily see the force of the Apostle's inquiry: Gal. 3:2--"ThisonlywouldIlearnofyou.ReceivedyetheSpiritbytheworksoftheLaw,orbythehearingoffaith?"Sothatintheofferofredemption'tisofGodofwhomourgoodispurchased,and'tisGodthatpurchasesit,and'tisGodalsothatisthethingpurchased.ThusallourgoodthingsareofGod, and through God, and in God, as Rom. 11:36-- "For of him, andthroughhim,andtohim,andinhim,[asei/Visrenderedin1Cor.8:6,]are all things: to whom be glory for ever."All our good is of God theFather,andthroughGodtheSon,andall is intheHolyGhost,asHeisHimselfallourgood.AndsoGodisHimself theportionandpurchasedinheritanceofHispeople.ThusGodistheAlphaandOmegainthisaffairofRedemption.

IfwesupposenomorethanusedtobesupposedabouttheHolyGhost,thehonouroftheHolyGhostintheworkofRedemptionisnotequalinanysense to theFatherand theSon's;nor is thereanequalpartof theglory of this work belonging to Him. Merely to apply to us, or

immediately to give or hand to us blessing purchased, after it ispurchased,issubordinatetotheothertwoPersons,--isbutalittlethingtothepurchaserof it by thepayingan infinitepricebyChrist,byChrist'sofferingupHimselfasacrificetoprocureit;and 'tisbuta littlethingtoGodtheFather'sgivingHisinfinitelydearSontobeasacrificeforustoprocurethisgood.Butaccordingtowhathasnowbeensupposed,thereisanequality.TobethewonderfulloveofGod,isasmuchasfortheFatherandtheSontoexercisewonderfullove;andtobethethingpurchased,isasmuch as to be the price that purchases it. The price, and the thingboughtwiththatprice,answereachotherinvalue;andtobetheexcellentbenefitoffered, isasmuchas tooffersuchanexcellentbenefit.For theglory that belongs to Him that bestows the gospel, arises from theexcellencyandvalueof thegift, and therefore theglory is equal to thatexcellencyofthebenefit.AndsothatPersonthatisthatexcellentbenefit,hasequalglorywithHimthatbestowssuchanexcellentbenefit.

But now to return: from what has been now observed from the HolyScripturesofthenatureoftheHolySpirit,maybeclearlyunderstoodwhygrace in the hearts of the saints is called spiritual, in distinction fromotherthingsthataretheeffectsoftheSpiritintheheartsofmen.ForbythisitappearsthattheDivineprincipleinthesaintsisofthenatureoftheSpirit;forasthenatureoftheSpiritofGodisDivineLove,soDivineLoveisthenatureandessenceofthatholyprincipleintheheartsofthesaints.

The Spirit of Godmay operate and produce effects upon theminds ofnatural men that have no grace, as He does when He assists naturalconscience and convictions of sin and danger. The Spirit of God mayproduceeffectsuponinanimatethings,asofoldHemovedonthefaceofthe waters. But He communicates holiness in His own proper natureonly,inthoseholyeffectsintheheartsofthesaints.And,therefore,thoseholy effects only are called spiritual; and the saints only are calledspiritualpersonsinSacredScripture.

Men'snaturalfacultiesandprinciplesmaybeassistedbytheoperationoftheSpiritofGodontheirminds,toenablethemtoexertthoseactswhich,toagreaterorlesserdegree,theyexertnaturally.ButtheSpiritdon'tatallcommunicateHimself in it inHisownnature,which isDivineLove,anymorethanwhenHemoveduponthefaceofthewaters.

Hence alsowemaymore easily receive andunderstand a doctrine thatseems to be taught us in the Sacred Scripture concerning grace in theheart--viz., that it isnoother than theSpirit ofGod itselfdwelling andacting in theheart of a saint,--which the consideration of these thingswillmakemanifest:--

(1.)ThattheSacredScripturesdon'tonlycallgracespiritual,but"spirit."

(2.)ThatwhentheSacredScripturescallgracespirit,theSpiritofGodisintended;andthatgraceiscalled"Spirit"nootherwisethanasthenameoftheHolyGhost,theThirdPersonintheTrinityisascribedtoit.

1. This holy principle is often called by the name of "spirit" in SacredScripture. So in John 3:6-- "That which is born of the Spirit is spirit."Herebyfleshandspirit,wehavealreadyshewn,areintendedthosetwoopposite principles in the heart, corruption and grace. So by flesh andspiritthesamethingsaremanifestlyintendedinGal.5:17--"ForthefleshlustethagainsttheSpirit,andtheSpiritagainst the flesh:andthesearecontrary the one to the other; so that ye cannot do the things that yewould."ThisthatisheregivenasthereasonwhyChristianscannotdothethingsthattheywould,ismanifestlythesamethatisgivenforthesamethinginthelatterpartofthe7thchapteroftheRomans.Thereasontheregivenwhytheycannotdothethingsthattheywouldis,thatthelawofthememberswarwith[and]againstthelawofthemind;and,therefore,bythelawofthemembersandthe lawofthemindaremeantthesameasthefleshandSpiritinGalatians.Yea,theyarecalledbythesamenameofthefleshandSpiritthere,inthatcontext,inthecontinuationofthesamediscourse in thebeginningof thenext chapter:-- "Therefore there is nocondemnation to them that are in Christ Jesus, thatwalk not after theflesh,butaftertheSpirit."HeretheApostleevidentlyreferstothesametwo opposite principles warring one against another, that he had beenspeakingofinthecloseoftheprecedingchapter,whichheherecallsfleshandSpiritashedoesinhisEpistletotheGalatians.

Thisisyetmoreabundantlyclearbythenextwords,whichare,"ForthelawoftheSpiritoflifeinChristJesushathmademefreefromthelawofsin and death." Here these two things that in the preceding verse are

called"fleshandspirit,"are in thisversecalled"the lawof theSpiritoflife"and"the lawofsinanddeath,"evidentlyspeakingstillof thesamelaw of our mind and the law of sin spoken of in the last verse of thepreceding chapter. The Apostle goes on in the 8th chapter to callaversation and graceby thenamesof flesh and Spirit, (verses 4-9, andagainverses12,13.)ThesetwoprinciplesarecalledbythesamenamesinMatt.26:41-- "Thespirit indeed iswilling,but the flesh isweak."Therecanbenodoubtbutthatthesamethingisintendedherebythefleshandspiritas(comparewhat is saidof the fleshand spirithereand in theseplaces) inthe7thand8thchaptersofRomans,andGal.5.Again, thesetwo principles are called by the same words in Gal. 6:8. If this becomparedwiththe18thverseoftheforegoingchapter,andwithRomans8:6and13,nonecandoubtbutthesameismeantineachplace.

2.IftheSacredScripturesbedulyobserved,wheregraceiscalledbythenameof "spirit," itwillappear that 'tis socalledbyanascriptionof theHolyGhost,eventhethirdpersonintheTrinity,tothatDivineprincipleintheheartsofthesaints,asthoughthatprincipleinthemwerenootherthantheSpiritofGoditself,unitedtothesoul,andlivingandactinginit,andexertingitselfintheuseandimprovementofitsfaculties.

Thus it is in the 8th chapter of Romans, as doesmanifestly appear byverses9-16--"Butyouarenot intheflesh,but intheSpirit, ifsobetheSpiritofGoddwell inyou,"etc. "Now ifanymanhavenot theSpiritofChrist,heisnoneofhis,"etc.

Here the apostle does fully explain himselfwhat hemeanswhen he sooften calls that holy principle that is in the hearts of the saints by thename"spirit."Thishemeans,theSpiritofGoditselfdwellingandactingin them. In the9th versehe calls it theSpiritofGod, and theSpiritofChrist in the10thverse.Hecalls itChrist in themin the11thverse.Hecalls it theSpiritofHimthatraisedupJesusfromthedeaddwelling inthem;andinthe14thversehecallsittheSpiritofGod.Inthe16thversehecallsittheSpirititself.SoitiscalledtheSpiritofGodin1Cor.2:11,12.Sothatthatholy,Divineprinciple,whichwehaveobserveddoesradicallyandessentiallyconsistinDivinelove,isnootherthanacommunicationandparticipationofthatsameinfiniteDivineLove,whichisGOD,andinwhichtheGodheadiseternallybreathedforth;andsubsistsintheThird

PersonintheblessedTrinity.Sothattruesavinggrace isnoother thanthatveryloveofGod--thatis,God,inoneofthepersonsoftheTrinity,unitingHimself to the soul of a creature, as a vital principle, dwellingthereandexertingHimselfbythefacultiesofthesoulofman,inHisownpropernature,afterthemannerofaprincipleofnature.

AndwemaylookbackandmorefullyunderstandwhattheapostleJohnmeanswhenhesaysonceandagain,"GodisLove,"and"HethatdwellethinLovedwellethinGod,andGodinhim,"and"Ifweloveoneanother,Goddwellethinus,"and"HisLoveisperfectedinus,"[and]"Herebyweknowthatwedwell inhimandhe inus,becausehehasgivenusofhisSpirit."

Bythis,also,wemayunderstandwhattheapostlePetermeansinhis2ndEpistle 1:4, that the saints are made "partakers of the Divine nature."Theyarenotonlypartakersofanaturethatmay,insomesense,becalledDivine, because 'tis conformed to thenature ofGod; but the very deitydoes,insomesense,dwellinthem.ThatholyandDivineLovedwellsintheirhearts,andissounitedtohumanfaculties,that'tisitselfbecomeaprincipleofnewnature.That love,which is the verynative tongue andspiritofGod,sodwellsintheirsoulsthatitexertsitselfinitsownnaturein the exercise of those faculties, after themanner of a natural or vitalprincipleinthem.

This shews us how the saints are said to be the "temples of the HolyGhost"astheyare.

By this, also, we may understand how the saints are said to be made"partakers ofGod's holiness," not only as they partake of holiness thatGodgives,butpartakeofthatholinessbywhichHehimselfisholy.Forithas been already observed, the holiness of God consists in that DivineLoveinwhichtheessenceofGodreallyflowsout.

ThisalsoshewsushowtounderstandourLordwhenHespeaksofHisjoybeingfulfilledinthesaints:John17:13--"AndnowIcomeuntothee;and these things I speak in the world, that they might have My joyfulfilledinthemselves."ItisbytheindwellingofthatDivineSpirit,whichwehaveshewntobeGodtheFather'sandtheSon'sinfiniteLoveandJoy

ineachother.Inthe13thverseHesaysHehasspokenHiswordtoHisdisciples, "that His joy might be fulfilled;" and in verse 26th He says,"AndIhavedeclaredunto themThyname,andwilldeclare it; that thelovewherewithThouhastlovedMemaybeinthem,andIinthem."

AndhereinliesthemysteryofthevitalunionthatisbetweenChristandthesoulofabeliever,whichorthodoxdivinesspeaksomuchof,Christ'slove--thatis,HisSpiritisactuallyunitedtothefacultiesoftheirsouls.Soit properly lives, acts, and exerts its nature in the exercise of theirfaculties.BythisLovebeinginthem,Heisinthem,(John17:26;)andsoitissaid,1Cor.6:17--"ButhethatisjoineduntotheLordisonespirit."

Andthusitisthatthesaintsaresaidtolive,"yetnotthey,butChristlivesinthem,"(Gal.2:20.)Theverypromiseofspirituallifeintheirsoulsisnoother than the Spirit of Christ himself. So that they live byHis life, asmuchasthemembersofthebodylivebythelifeoftheLord,andasmuchasthebranches livebythe lifeof therootandstock."BecauseI live,yeshalllivealso,"(John14:19.)"Wearedead:butourlifeishidwithChristinGod,"(Col.3:3.)"WhenChrist,whoisourlife,shallappear,"(Col3:4.)

ThereisaunionwithChrist,bytheindwellingoftheLoveofChrist,twoways.First,as'tisfromChrist,andistheverySpiritandlifeandfulnessofChrist;andsecond,asitactstoChrist.FortheverynatureofitisloveandunionofhearttoHim.

BecausetheSpiritofGoddwellsasavitalprincipleoraprincipleofnewlifeinthesoul,therefore'tiscalledthe"Spiritoflife,"(Rom.8:2;)andtheSpiritthat"quickens."(John6:63.)

TheSpiritofGodisavitalprincipleinthesoul,asthebreathoflifeisinthebody:Ezek.37:5--"Thussaith theLordGodunto thesebones, Iwillcausebreathtoenterintoyou,andyeshalllive;"andsoverses9,10...

That principle of grace that is in the hearts of the saints is asmuch aproper communication or participation of the Spirit of God, the ThirdPerson in the Trinity, as that breath that entered into these bodies isrepresented tobeaparticipationof thewind thatblewupon them.Theprophet says, "Come from the fourwinds,O breath, and breathe upon

theseslainthattheymaylive,"isnowtheverysamewindandthesamebreath; but only was wanted to these bodies to be a vital principle inthem, which otherwise would be dead. And therefore Christ himselfrepresents the communication of His Spirit to His disciples by Hisbreathing upon them, and communicating to them His breath, (John20:22.)

Weoften,inourcommonlanguageaboutthingsofthisnature,speakofaprinciple of grace. I suppose there is no other principle of grace in thesoulthantheveryHolyGhostdwellinginthesoulandactingthereasavitalprinciple.Tospeakofahabitofgraceasanaturaldispositiontoactgrace,asbegotteninthesoulbythefirstcommunicationofDivinelight,andasthenaturalandnecessaryconsequenceofthefirstlight,itseemsinsomerespectstocarryawrongideawithit.Indeedthefirstexerciseofgrace inthefirst lighthasa tendency to futureacts,as fromanabidingprinciple, by grace andby the covenant ofGod;butnot by anynaturalforce.The giving one graciousdiscovery or act of grace, or a thousand,hasnopropernaturaltendencytocauseanabidinghabitofgraceforthefuture;noranyotherwisethanbyDivineconstitutionandcovenant.Butall succeeding acts of gracemust be as immediately, and, to all intentsandpurposes,asmuchfromtheimmediateactingoftheSpiritofGodonthe soul, as the first; and ifGod should takeawayHis Spirit out of thesoul-- all habits and acts of grace would of themselves cease asimmediatelyaslightceasesinaroomwhenacandleiscarriedout.AndnomanhasahabitofgracedwellinginhimanyotherwisethanashehastheHolySpiritdwellinginhiminhistemple,andactinginunionwithhisnaturalfaculties,afterthemannerofavitalprinciple.Sothatwhentheyactgrace,'tis,inthelanguageoftheapostle,"notthey,butChristlivinginthem." Indeed the Spirit of God, united to human faculties, acts verymuch after themanner of a natural principle or habit. So that one actmakeswayforanother,andsoitnowsettlesthesoulinadispositiontoholyacts;butthatitdoes,soasbygraceandcovenant,andnotfromanynaturalnecessity.

Hence theSpiritofGodseems inSacredScripture tobe spokenof asaqualityofthepersonsinwhomitresided.Sothattheyarecalledspiritualpersons;aswhenwesayavirtuousman,wespeakofvirtueasthequality

oftheman.'TistheSpirititselfthatistheonlyprincipleoftruevirtueintheheart.Sothattobetrulyvirtuousisthesameastobespiritual.

Andthusitisnotonlywithrespecttothevirtuethatisintheheartsofthesaintsonearth,but also theperfect virtueandholinessof the saints inheaven.ItconsistsaltogetherintheindwellingandactingoftheSpiritofGodintheirhabits.AndsoitwaswithmanbeforetheFall;andso it iswith the elect, sinless angels. We have shewn that the holiness andhappiness of God consist in the Holy Spirit; and so the holiness andhappiness of everyholy or truly virtuous creature ofGod, in heaven orearth,consistinthecommunionofthesameSpirit.

TheAdmirableConjunctionofDiverseExcellenciesinChristJesus

Andoneoftheelderssaithuntome,Weepnot:behold,theLionofthetribeofJudah,theRootofDavid,hathprevailedtoopenthebook,andtoloosethesevensealsthereof.AndIbeheld,and,lo,inthemidstofthethrone,andofthefourbeasts,andinthemidst of the elders, stoodaLambas ithadbeen slain. --Rev.5:5-6

Introduction

ThevisionsandrevelationstheapostleJohnhadofthefutureeventsofGod'sprovidence,arehereintroducedwithavisionofthebookofGod'sdecrees, bywhich those eventswere fore-ordained. This is represented(Revelation5:1)asabookintherighthandofhimwhosatonthethrone,"written within and on the back side, and sealed with seven seals."Books,intheforminwhichtheywerewontofoldtobemade,werebroadleaves of parchment or paper, or something of that nature, joinedtogetheratoneedge,andsorolleduptogether,andthensealed,orsomewayfastenedtogether,topreventtheirunfoldingandopening.Hencewe

readoftherollofabookJer.36:2.ItseemstohavebeensuchabookthatJohnhadavisionofhere;andtherefore it issaidtobe"writtenwithinandon theback side," i. e. on the insidepages, andalsoononeof theoutsidepages,namely,thatwhichitwasrolledin,inrollingthebookuptogether. And it is said to be "sealedwith seven seals," to signify thatwhat was written in it was perfectly hidden and secret; or that God'sdecrees of future events are sealed, and shut up from all possibility ofbeingdiscoveredbycreatures, tillGod ispleased tomake themknown.WefindthatsevenisoftenusedinScriptureasthenumberofperfection,to signify the superlative or most perfect degree of anything, whichprobablyarosefromthis,thatontheseventhdayGodbeheldtheworksofcreationfinished,andrestedandrejoicedinthem,asbeingcompleteandperfect.

When John saw this book, he tells us, he "saw a strong angelproclaimingwithaloudvoice,Whoisworthytoopenthebook,andtoloose the seals thereof? And no man in heaven, nor in earth, neitherundertheearth,wasabletoopenthebook,neithertolookthereon."Andthat he wept much, because "nomanwas found worthy to open andreadthebook,neitherto lookthereon."Andthentellsushowhis tearsweredriedup,namely,that"oneoftheelderssaiduntohim,"Weepnot,BeholdtheLionofthetribeofJudahhathprevailed"etc.asinthetext.Thoughnomannorangel,noranymerecreature,wasfoundeitherabletoloosetheseals,orworthytobeadmittedtotheprivilegeofreadingthebook,yetthiswasdeclared,forthecomfortofthisbeloveddisciple,thatChristwas foundbothableandworthy.Andwehaveanaccount in thesucceeding chapters how he actually did it, opening the seals in order,firstone,andthenanother,revealingwhatGodhaddecreedshouldcometopasshereafter.Andwehaveanaccountinthischapter,ofhiscomingandtakingthebookoutoftherighthandofhimthatsatonthethrone,andof the joyfulpraises thatwere sung tohim inheavenandearthonthatoccasion.

Manythingsmightbeobserved in thewordsof the text;but it is tomypresentpurposeonlytotakenoticeofthetwodistinctappellationsheregiventoChrist.

1. HeiscalledaLion.Behold,theLionofthetribeofJudah.Heseems

tobecalledtheLionofthetribeofJudah,inallusiontowhatJacobsaidinhisblessingofthetribeonhisdeath-bed;who,whenhecametoblessJudah,compareshimtoalion,Gen.49:9."Judahisalion'swhelp;fromtheprey,myson,thouartgoneup:hestoopeddown,hecouchedasalion,andasanoldlion;whoshallrousehimup?"AndalsotothestandardofthecampofJudahinthewildernessonwhichwasdisplayedalion,accordingtotheancienttraditionoftheJews.ItismuchonaccountofthevaliantactsofDavidthatthetribeof Judah, of which David was, is in Jacob's prophetical blessingcomparedtoalion;butmoreespeciallywithaneyetoJesusChrist,whoalsowasofthattribe,andwasdescendedofDavid,andisinourtext called "theRoot ofDavid"; and therefore Christ is here called"theLionofthetribeofJudah."

2. HeiscalledaLamb.JohnwastoldofaLionthathadprevailedtoopenthebook,andprobablyexpectedtoseealioninhisvision;butwhilehe isexpecting,beholdaLambappears toopen thebook,anexceedingdiversekindofcreaturefromalion.Alionisadevourer,onethatiswonttomaketerribleslaughterofothers;andnocreaturemore easily falls a prey to him than a lamb. And Christ is hererepresentednotonlyasaLamb,acreatureveryliabletobeslain,buta"Lambas ithadbeenslain," that is,with themarksof itsdeadlywoundsappearingonit.

ThatwhichIwouldobservefromthewords,forthesubjectofmypresentdiscourse,isthis,namely--

There is an admirable conjunction of diverseexcellenciesinJesusChrist.

The lionand the lamb, thoughverydiversekindsof creatures,yethaveeach their peculiar excellencies. The lion excels in strength, and in themajesty of his appearance and voice: the lamb excels inmeekness andpatience, besides the excellent nature of the creature as good for food,and yielding that which is fit for our clothing and being suitable to beofferedinsacrificetoGod.ButweseethatChristisinthetextcomparedtoboth,becausethediverseexcellenciesofbothwonderfullymeetinhim,--InhandlingthissubjectIwould

First, Show wherein there is an admirable conjunction of diverseexcellenciesinChrist.Second, Show how this admirable conjunction of excellenciesappearinChrist'sacts.Third,makeapplication.

First,IwouldshowwhereinthereisanadmirableconjunctionofdiverseexcellenciesinJesusChrist.whichappearsinthreethings:

A) There is a conjunction of such excellencies inChrist, as, in ourmannerofconceiving,areverydiverseonefromanother.

B)Thereisinhimaconjunctionofsuchreallydiverseexcellencies,as otherwise would have seemed to us utterly incompatible in thesamesubject.

C)Suchdiverseexcellenciesareexercisedinhimtowardsmenthatotherwisewouldhaveseemedimpossibletobeexercisedtowardsthesameobject.

A)ThereisaconjunctionofsuchexcellenciesinChristas,inourmannerof conceiving, are very diverse one from another. Such are the variousdivineperfectionsandexcellenciesthatChristispossessedof.Christisadivineperson,andthereforehasalltheattributesofGod.Thedifferencebetweentheseischieflyrelative,andinourmannerofconceivingthem.And thosewhich, in this sense,aremostdiverse,meet in thepersonofChrist.Ishallmentiontwoinstances.

1. There do meet in Jesus Christ infinite highness and infinitecondescension.

Christ, as he is God, is infinitely great and high above all. He ishigherthanthekingsoftheearth;forheisKingofkings,andLordoflords. He is higher than the heavens, and higher than the highestangelsofheaven.Sogreatishe,thatallmen,allkingsandprinces,areaswormsofthedustbeforehim;allnationsareasthedropofthebucket,andthelightdustofthebalance;yea,andangelsthemselvesareasnothingbeforehim.He issohigh, thathe is infinitely above

anyneedofus;aboveourreach,thatwecannotbeprofitabletohim;andaboveourconceptions, thatwecannotcomprehendhim.Prov.30:4"What ishisname,andwhat ishisSon'sname, if thoucansttell?" Our understandings, if we stretch them never so far, cannotreach up to his divine glory. Job 11:8 "It is high as heaven, whatcanstthoudo?"Christ is theCreatorandgreatPossessorofheavenand earth. He is sovereign Lord of all. He rules over the wholeuniverse, and doth whatsoever pleaseth him. His knowledge iswithout bound. His wisdom is perfect, and what none cancircumvent. His power is infinite, and none can resist Him. Hisriches are immense and inexhaustible. His majesty is infinitelyawful.

And yet he is one of infinite condescension. None are so low orinferior, but Christ's condescension is sufficient to take a graciousnotice of them. He condescends not only to the angels, humblinghimself to behold the things that are done in heaven, but he alsocondescendstosuchpoorcreaturesasmen;andthatnotonlysoasto take notice of princes and great men, but of those that are ofmeanestrankanddegree,"thepoorof theworld,"James2:5.Suchasarecommonlydespisedbytheirfellowcreatures,Christdoesnotdespise. ICor. 1:28 "Base thingsof theworld,and things thataredespised, hath God chosen." Christ condescends to take notice ofbeggars Luke 16:22 and people of the most despised nations. InChrist Jesus is neither "Barbarian, Scythian, bond nor free" (Col.3:11).He that is thushighcondescends to takeagraciousnoticeoflittle childrenMatt. 19:14. "Suffer little children to comeuntome."Yea,whichismore,hiscondescensionissufficienttotakeagraciousnotice of the most unworthy, sinful creatures, those that have nogooddeservings,andthosethathaveinfiniteilldeservings.

Yea,sogreatishiscondescension,thatitisnotonlysufficienttotakesomegraciousnoticeofsuchasthese,butsufficient foreverythingthatisanactofcondescension.Hiscondescensionisgreatenoughtobecometheirfriend,tobecometheircompanion,tounitetheirsoulstohiminspiritualmarriage. It isenoughto take theirnatureuponhim,tobecomeoneofthem,thathemaybeonewiththem.Yea,itis

great enough to abase himself yet lower for them, even to exposehimself to shame and spitting; yea, to yield up himself to anignominiousdeathforthem.Andwhatactofcondescensioncanbeconceivedofgreater?Yetsuchanactasthis,hashiscondescensionyielded to, for those that are so low and mean, despicable andunworthy!

Such a conjunction of infinite highness and low condescension, inthesameperson,isadmirable.Wesee,bymanifoldinstances,whatatendencyahigh stationhas inmen, tomake them tobeof a quitecontrarydisposition. Ifonewormbea littleexaltedaboveanother,byhavingmoredust,orabiggerdunghill,howmuchdoeshemakeofhimself!Whatadistancedoeshekeepfromthosethatarebelowhim!Anda littlecondescension iswhatheexpectsshouldbemademuchof,andgreatlyacknowledged.Christcondescendstowashourfeet;buthowwouldgreatmen,(orratherthebiggerworms,)accountthemselvesdebasedbyactsoffarlesscondescension!

2. TheremeetinJesusChrist,infinitejusticeandinfinitegrace.

AsChristisadivineperson,heisinfinitelyholyandjust,hatingsin,anddisposedtoexecutecondignpunishmentforsin.HeistheJudgeof theworld, and the infinitely just Judge of it, andwill not at allacquitthewicked,orbyanymeanscleartheguilty.

Andyetheisinfinitelygraciousandmerciful.Thoughhisjusticebeso strictwith respect toall sin,andeverybreachof the law, yethehas grace sufficient for every sinner, and even the chief of sinners.And it is not only sufficient for the most unworthy to show themmercy,andbestowsomegooduponthem,buttobestowthegreatestgood;yea,itissufficienttobestowallgooduponthem,andtodoallthingsforthem.Thereisnobenefitorblessingthattheycanreceive,so great but the grace of Christ is sufficient to bestow it on thegreatest sinner that ever lived.Andnot only so, but so great is hisgrace, that nothing is too much as the means of this good. It issufficientnotonlytodogreatthings,butalsotosufferinordertodoit, and not only to suffer, but to suffer most extremely even untodeath,themostterribleofnaturalevils;andnotonlydeath,butthe

most ignominiousand tormenting,andeveryway themost terriblethatmen could inflict; yea, and greater sufferings thanmen couldinflict,who could only torment the body.He had sufferings in hissoul,thatwerethemoreimmediatefruitsofthewrathofGodagainstthesinsofthoseheundertakesfor.

B)TheredomeetinthepersonofChristsuchreallydiverseexcellencies,which otherwise would have been thought utterly incompatible in thesamesubject;suchasareconjoinedinnootherpersonwhatever,eitherdivine,human,orangelical; and suchasneithermennor angelswouldeverhave imaginedcouldhavemet together in the sameperson,had itnotbeenseeninthepersonofChrist.Iwouldgivesomeinstances.

1. In the person of Christ domeet together infinite glory and lowesthumility.Infiniteglory,andthevirtueofhumility,meetinnootherperson but Christ. Theymeet in no created person; for no createdperson has infinite glory, and theymeet in no other divine personbut Christ. For though the divine nature be infinitely abhorrent topride,yethumilityisnotproperlypredicableofGodtheFather,andtheHolyGhost, that existonly in thedivinenature;because it is aproperexcellencyonlyofacreatednature;foritconsistsradicallyina sense of a comparative lowness and littleness beforeGod, or thegreat distance between God and the subject of this virtue; but itwouldbeacontradictiontosupposeanysuchthinginGod.

But in Jesus Christ, who is both God andman, those two diverseexcellencies are sweetly united.He is a person infinitely exalted ingloryanddignity.Phil.2:6."BeingintheformofGod,hethoughtitnotrobberytobeequalwithGod."Thereisequalhonorduetohimwith the Father. John 5:23. "That all men should honor the Son,even as they honor the Father." God himself says to him, "thythrone,OGod,isforeverandever,"Heb.1:8.Andthereisthesamesupreme respect and divine worship paid to him by the angels ofheaven, as to God the Father, ver. 6. "Let all the angels of Godworshiphim."

Buthoweverhe is thusaboveall,yethe is lowestofall inhumility.Thereneverwassogreataninstanceofthisvirtueamongeithermenor angels, as Jesus. None ever was so sensible of the distancebetweenGod and him, or had a heart so lowly before God, as themanChrist Jesus.Matt. 11:29.What awonderful spirit of humilityappearedinhim,whenhewashereuponearth, inallhisbehavior!In his contentment in his mean outward condition, contentedlylivinginthefamilyofJosephthecarpenter,andMaryhismother,forthirty years together, and afterwards choosing outward meanness,poverty,andcontempt,ratherthanearthlygreatness;inhiswashinghis disciples' feet, and in all his speeches and deportment towardsthem;inhischeerfullysustainingtheformofaservantthroughhiswholelife,andsubmittingtosuchimmensehumiliationatdeath!

2. In the person of Christ do meet together infinite majesty andtranscendentmeekness.TheseagainaretwoqualificationsthatmeettogetherinnootherpersonbutChrist.Meekness,properlysocalled,is a virtue proper only to the creature: we scarcely ever findmeeknessmentionedasadivineattributeinScripture;atleastnotinthe New Testament; for thereby seems to be signified, a calmnessandquietnessofspirit,arisingfromhumilityinmutablebeingsthatare naturally liable to be put into a ruffle by the assaults of atempestuous and injurious world. But Christ, being both God andman,hathbothinfinitemajestyandsuperlativemeekness.

Christ was a person of infinitemajesty. It is he that is spoken of,Psalm45:3."Gird thy swordupon thy thigh,Omostmighty,withthygloryandthymajesty."Itishethatismighty,thatridethontheheavens,andhisexcellencyonthesky.Itishethatisterribleoutofhisholyplaces;whoismightierthanthenoiseofmanywaters,yea,than the mighty waves of the sea: before whom a fire goeth, andburneth up his enemies round about; at whose presence the earthquakes,andthehillsmelt;whosittethonthecircleoftheearth,andalltheinhabitantsthereofareasgrasshoppers,whorebukesthesea,andmakethitdryanddriethuptherivers,whoseeyesareasaflameoffire,fromwhosepresence,andfromthegloryofwhosepower,thewicked shall be punished with everlasting destruction; who is the

blessedandonlyPotentate,theKingofkings,andLordoflords,whohathheavenforhisthrone,andtheearthforhisfootstool,andisthehigh and lofty One who inhabits eternity, whose kingdom is aneverlastingkingdom,andofwhosedominionthereisnoend.

And yet he was the most marvellous instance of meekness, andhumblequietnessofspirit,thateverwas;agreeabletothepropheciesofhim,Matthew21:4f "All thiswasdone, that itmightbe fulfilledwhichwas spokenby theprophet, saying,Tell ye thedaughter ofSion,Behold,thyKingcomethuntothee,meek,andsittinguponanass, and a colt the foal of an ass." And, agreeable to what Christdeclares of himself,Matt. 11:29. "I ammeek and lowly in heart."Andagreeabletowhatwasmanifestinhisbehavior:forthereneverwas such an instance seen on earth, of a meek behavior, underinjuries and reproaches, and towards enemies; who, when he wasreviled, revilednotagain.Hehadawonderful spiritof forgiveness,was ready to forgive his worst enemies, and prayed for themwithferventandeffectualprayers.Withwhatmeeknessdidheappearintheringofsoldiersthatwerecontemningandmockinghim;hewassilent, and opened not his mouth, but went as a lamb to theslaughter.ThusisChristaLioninmajestyandaLambinmeekness.

3. Theremeet in the person of Christ the deepest reverence towardsGodandequalitywithGod.Christ,whenonearth,appeared fullofholy reverence towards the Father. He paid the most reverentialworshiptohim,prayingtohimwithposturesofreverence.Thuswereadofhis"kneelingdownandpraying,"Luke22:41.ThisbecameChrist,asonewhohad takenonhimthehumannature,butat thesametimeheexistedinthedivinenature;wherebyhispersonwasinallrespectsequaltothepersonoftheFather.GodtheFatherhathnoattribute or perfection that the Son hath not, in equal degree, andequalglory.ThesethingsmeetinnootherpersonbutJesusChrist.

4. There are conjoined in the person of Christ infinite worthiness ofgood,andthegreatestpatienceundersufferingsofevil.

He was perfectly innocent,and deserved no suffering. He deservednothing fromGod by any guilt of his own, and he deserved no illfrom men. Yea, he was not only harmless and undeserving of

suffering,buthewasinfinitelyworthy;worthyoftheinfiniteloveofthe Father,worthy of infinite and eternal happiness, and infinitelyworthyofallpossibleesteem,love,andservicefromallmen.

And yet hewas perfectly patient under the greatest sufferings thateverwereendured in thisworld.Heb.12:2."Heenduredthecross,despisingtheshame."HesufferednotfromhisFatherforhisfaults,butours;andhesuffered frommennot forhis faultsbut for thosethingsonaccountofwhichhewasinfinitelyworthyoftheirloveandhonor,whichmadehis patience themorewonderful and themoreglorious.1Pet.2:20,"Forwhatgloryisit,ifwhenyebebuffetedforyour faults, ye shall take it patiently, but ifwhenyedowell. andsuffer for it, ye take it patiently; this is acceptablewithGod. Forevenhereuntowereye called;becauseChrist also suffered forus,leavingusanexample,thatweshouldfollowhissteps:whodidnosin,neitherwasguilefoundinhismouth:whowhenhewasreviled,reviled not again, when he suffered, he threatened not, butcommittedhimselftohimthatjudgethrighteously:whohisownselfbareoursinsinhisownbodyonthetree,thatwebeingdeadtosin,should live unto righteousness: bywhose stripes yewere healed."Thereisnosuchconjunctionofinnocence,worthiness,andpatienceundersufferings,asinthepersonofChrist.

5. In the person of Christ are conjoined an exceeding spirit ofobedience,withsupremedominionoverheavenandearth.

ChrististheLordofallthingsintworespects:heisso,asGod-manandMediator,andthushisdominionisappointed,andgivenhimofthe Father.Having it by delegation fromGod, he is as it were theFather's vicegerent.Buthe isLordof all things in another respect,namely,asheis(byhisoriginalnature)God;andsoheisbynaturalright the Lord of all, and supreme over all asmuch as the Father.Thus,hehasdominionovertheworld,notbydelegation,butinhisownright.HeisnotanunderGod,astheArianssuppose,buttoallintentsandpurposessupremeGod.

Andyetinthesamepersonisfoundthegreatestspiritofobedienceto the commands and laws of God that ever was in the universe;

whichwasmanifest inhisobediencehere in thisworld.John14:31"AstheFathergavemecommandment,evensoIdo."--John15:10."EvenasIhavekeptmyFather'scommandments,andabideinhislove."Thegreatnessofhisobedienceappearsinitsperfection,andinhis obeying commands of such exceeding difficulty.Never any onereceived commands from God of such difficulty, and that were sogreatatrialofobedience,asJesusChrist.OneofGod'scommandstohimwas, that he should yield himself to those dreadful sufferingsthatheunderwent.SeeJohn10:18."Nomantakethitfromme,butIlay it down of myself." "This commandment received I of myFather." And Christ was thoroughly obedient to this command ofGod.Heb.5:8."ThoughhewereaSon,yethelearnedobediencebythe things thathesuffered."Philip.2:8. "Hehumbledhimself, andbecameobedientuntodeath,eventhedeathofthecross."Neverwastheresuchaninstanceofobedienceinmanorangelasthis,thoughhewasatthesametimesupremeLordofbothangelsandmen.

6. In the person of Christ are conjoined absolute sovereignty andperfectresignation.Thisisanotherunparalleledconjunction.

Christ, as he is God, is the absolute sovereign of the world, thesovereign disposer of all events. The decrees of God are all hissovereigndecrees;andtheworkofcreation,andallGod'sworksofprovidence,arehissovereignworks.It ishethatworkethall thingsaccording to the counsel of his own will. Col 1:16f. "By him, andthrough him, and to him, are all things." John 5:17. "The Fatherworkethhitherto,andIwork."Matt.8:3."Iwill,bethouclean."

But yetChristwas themostwonderful instanceof resignation thateverappearedintheworld.Hewasabsolutelyandperfectlyresignedwhen he had a near and immediate prospect of his terriblesufferings,andthedreadfulcupthathewastodrink.The ideaandexpectation of this made his soul exceeding sorrowful even untodeath,andputhimintosuchanagony,thathissweatwasasitweregreatdropsorclotsofblood,fallingdowntotheground.ButinsuchcircumstanceshewaswhollyresignedtothewillofGod.Matt26:39."O my Father, if it be possible, let this cup pass from me:nevertheless,notasIwill,butasthouwilt".Verse42."OmyFather,

ifthiscupmaynotpassfromme,exceptIdrinkit,thywillbedone."

7. InChrist domeet together self-sufficiency, andan entire trust andrelianceonGod,whichisanotherconjunctionpeculiartothepersonofChrist.

As he is a divine person, he is self-sufficient, standing in need ofnothing.Allcreaturesaredependentonhim,butheisdependentonnone,butisabsolutelyindependent.HisproceedingfromtheFather,inhiseternalgeneration,arguesnoproperdependenceonthewilloftheFather; for thatproceedingwasnatural andnecessary, andnotarbitrary.

ButyetChristentirelytrustedinGod:--hisenemiessaythatofhim,"HetrustedinGodthathewoulddeliverhim,"Matt.27:43.Andtheapostletestifies,IPet.2:23."ThathecommittedhimselfGod."

C) Such diverse excellencies are expressed in him towards men, thatotherwise would have seemed impossible to be exercised towards thesame object; as particularly these three, justice, mercy, and truth. Thesame that are mentioned in Psalm 85:10. "Mercy and truth are mettogether,righteousnessandpeacehavekissedeachother."

ThestrictjusticeofGod,andevenhisrevengingjustice,andthatagainstthe sins of men, never was so gloriously manifested. as in Christ. Hemanifested 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 suchextremesufferings,ratherthanthattheirsalvationshouldbetotheinjuryofthehonorofthatattribute.AndasheistheJudgeoftheworld,hedothhimselfexercisestrictjustice,hewillnotcleartheguilty,noratallacquitthewickedinjudgment.

Yethowwonderfullyisinfinitemercytowardssinnersdisplayedinhim!And what glorious and ineffable grace and love have been and areexercisedbyhim,towardssinfulmen!ThoughhebethejustJudgeofasinful world, yet he is also the Savior of the world. Though he be a

consumingfiretosin,yethe is the lightandlifeofsinners.Rom.3:25f."Whom God hath set forth to be a propitiation, through faith in hisblood, to declare his righteousness for the remission of sins that arepast,throughtheforbearanceofGod;todeclare,Isay,atthistimehisrighteousness, that he might be just, and the justifier of him whichbelievethinJesus."

SotheimmutabletruthofGod,inthethreateningsofhislawagainstthesins ofmen,was never somanifested as it is in JesusChrist, for thereneverwasanyothersogreatatrialoftheunalterablenessofthetruthofGod in those threatenings, aswhen sin came tobe imputed tohis ownSon. And then in Christ has been seen already an actual completeaccomplishmentofthosethreatenings,whichneverhasbeennorwillbeseeninanyother instance;becausetheeternitythatwillbetakenupinfulfilling those threatenings on others, never will be finished. ChristmanifestedaninfiniteregardtothistruthofGodinhissufferings.And,inhis judgingtheworld,hemakesthecovenantofworks, thatcontainsthosedreadfulthreatenings,hisruleofjudgement.Hewillseetoit,thatitisnotinfringedintheleastjotortittle:hewilldonothingcontrarytothethreateningsofthelaw,andtheircompletefulfilment.Andyetinhimwehavemanygreatandpreciouspromises,promisesofperfectdeliverancefrom the penalty of the law. And this is the promise that he hathpromisedus,eveneternallife.AndinhimareallthepromisesofGodyea,andAmen.

Having thus shown wherein there is an admirable conjunction ofexcellenciesinJesusChrist,Inowproceed,

Secondly, To show how this admirable conjunction of excellenciesappearsinChrist'sacts,[namely:]

A)inhistakingofhumannature,B)inhisearthlylife,C)inhissacrificialdeath,D)inhisexaltationinheaven,E)inhisfinalsubduingofallevilwhenhereturnsinglory.]

A)ItappearsinwhatChristdidintakingonhimournature.

Inthisact,hisinfinitecondescensionwonderfullyappeared,ThathewhowasGodshouldbecomeman; that thewordshouldbemade flesh, andshould takeonhimanature infinitelybelowhisoriginalnature!And itappearsyetmoreremarkablyinthelowcircumstancesofhisincarnation:hewas conceived in thewombof a poor youngwoman,whose povertyappearedinthis,whenshecametooffersacrificesofherpurification,shebroughtwhatwasallowedof inthe lawonly incaseofpoverty,asLuke2:24."AccordingtowhatIssaidinthelawoftheLord,apairofturtle-doves,ortwoyoungpigeons."Thiswasallowedonlyincasethepersonwassopoorthatshewasnotabletoofferalamb.Lev.12:8.

And though his infinite condescension thus appeared in themanner ofhis incarnation,yethisdivinedignityalsoappeared in it; for though hewasconceivedinthewombofapoorvirgin,yethewasconceivedtherebythepoweroftheHolyGhost.Andhisdivinedignityalsoappearedintheholiness of his conception and birth. Though he was conceived in thewombofoneof thecorrupt raceofmankind,yethewasconceived andbornwithoutsin;astheangelsaidtotheblessedVirgin,Luke1:35."TheHoly Ghost shall come upon thee, and the power of theHighest shallovershadowthee, thereforealso thatholy thingwhichshallbebornof

thee,shallbecalledtheSonofGod."

His infinite condescensionmarvelously appeared in the manner of hisbirth.Hewas brought forth in a stable because therewas no room forthemintheinn.Theinnwastakenupbyothers,thatwerelookeduponas persons of greater account. The Blessed Virgin, being poor anddespised, was turned or shut out. Though she was in such necessitouscircumstances, yet those that counted themselvesherbetterswouldnotgiveplacetoher;andtherefore,inthetimeofhertravail,shewasforcedtobetakeherselftoastable;andwhenthechildwasborn,itwaswrappedinswaddlingclothes,andlaidinamanger.ThereChristlayalittleinfant,andthereheeminentlyappearedasalamb.

Butyetthisfeebleinfant,bornthusinastable,andlaidinamanger,wasborn toconquerand triumphoverSatan, that roaring lion.Hecame tosubduethemightypowersofdarkness,andmakeashowofthemopenly,andsotorestorepeaceonearth,andtomanifestGod'sgood-willtowardsmen,andtobringglorytoGodinthehighest,accordingastheendofhisbirth was declared by the joyful songs of the glorious hosts of angelsappearing to the shepherds at the same time that the infant lay in themanger;wherebyhisdivinedignitywasmanifested.

B) This admirable conjunction of excellencies appears in the acts andvariouspassagesofChrist'slife.

Though Christ dwelt in mean outward circumstances, whereby hiscondescension and humility especially appeared, and his majesty wasveiled; yet his divine divinity and glory did in many of his acts shinethrough the veil, and it illustriously appeared, thathewasnot only theSonofman,butthegreatGod.

Thus, in the circumstances of his infancy, his outward meannessappeared;yettherewassomethingthentoshowforthhisdivinedignity,inthewisemen'sbeingstirreduptocomefromtheeasttogivehonortohim their being ledby amiraculous star, and coming and fallingdownandworshippinghim, andpresentinghimwith gold, frankincense, andmyrrh. His humility and meekness wonderfully appeared in his

subjectiontohismotherandreputedfatherwhenhewasachild.Hereinheappearedasalamb.Buthisdivineglorybrokeforthandshonewhen,at twelve years old, he disputedwith doctors in the temple. In that heappeared,insomemeasure,astheLionofthetribeofJudah.

Andso,afterheenteredonhispublicministry,hismarvelloushumilityandmeekness wasmanifested in his choosing to appear in suchmeanoutwardcircumstances;andinbeingcontentedinthem,whenhewassopoorthathehadnotwheretolayhishead,anddependedonthecharityofsomeofhisfollowersforhissubsistence,asappearsbyLuke8.atthebeginning.Howmeek,condescending,and familiarhis treatmentofhisdisciples;hisdiscourseswiththem,treatingthemasafatherhischildren,yea,asfriendsandcompanions.Howpatient,bearingsuchafflictionandreproach, and so many injuries from the scribes and Pharisees, andothers.InthesethingsheappearedasaLamb.

And yet he at the same time did in many ways show forth his divinemajesty and glory, particularly in themiracles hewrought,whichwereevidently divine works, and manifested omnipotent power, and sodeclared him to be the Lion of the tribe of Judah. His wonderful andmiraculousworksplainlyshowedhimtobetheGodofnature;inthatitappearedby themthathehadallnature inhishands,andcould layanarrestupon it,andstopandchange itscourseashepleased. Inhealingthesick,andopeningtheeyesoftheblind,andunstoppingtheearsofthedeaf,andhealingthe lame,heshowedthathewastheGodthat framedthe eye, and created the ear, andwas the author of the frameofman'sbody.By thedead's risingathis command, it appeared thathewas theauthorandfountainoflife,andthat"GodtheLord,towhombelongtheissuesfromdeath."Byhiswalkingontheseainastorm,whenthewaveswereraised,heshowedhimselftobethatGodspokenofinJob9:8."Thattreadethonthewavesofthesea."Byhisstillingthestorm,andcalmingtherageofthesea,byhispowerfulcommand,saying,"Peace,bestill,"heshowedthathehasthecommandoftheuniverse,andthatheisthatGodwhobringsthingstopassbythewordofhispower,whospeaksanditisdone,who commands and it stands fast;Psalm 115:7. "Who stilleth thenoise of the seas, the noise of their waves." And Psalm 107:29. "Thatmakeththestormacalm,sothatthewavesthereofarestill."AndPsalm

139:8f."OLordGodofhosts,whoisastrongLordlikeuntothee,ortothy faithfulness round about thee? Thou rulest the raging of the sea:whenthewavesthereofarise, thoustillest them."Christ,bycastingoutdevils, remarkably appeared as the Lion of the tribe of Judah, andshowedthathewasstrongerthantheroaring lion, thatseizeswhomhemaydevour.Hecommandedthemtocomeout,andtheywereforcedtoobey. Theywere terribly afraid of him; they fall down before him, andbeseechhimnot so torment them.He forces awhole legionof them toforsaketheirhold,byhispowerfulword;andtheycouldnotsomuchasenter into the swine without his leave. He showed the glory of hisomniscience,bytellingthethoughtsofmen;aswehaveoftenanaccount.HereinheappearedtobethatGodspokenof,Amos4:13."Thatdeclarethuntomanwhatishisthought."Thus, inthemidstofhismeannessandhumiliation, his divine glory appeared in hismiracles, John 2:11. "ThisbeginningofmiraclesdidJesusinCanaofGalilee,andmanifestedforthhisglory."

And though Christ ordinarily appeared without outward glory, and ingreatobscurity,yetatacertaintimehethrewofftheveil,andappearedinhisdivinemajesty,sofaras itcouldbeoutwardlymanifestedtomeninthisfrailstate,whenhewastransfiguredinthemount.TheapostlePeter,2Pet.1:16,17.wasan"eye-witnessofhismajesty,whenhereceivedfromGodtheFatherhonorandglory,whentherecamesuchavoice tohimfrom the excellent glory, This is my beloved Son, in whom I amwellpleased;whichvoicethatcamefromheaventheyheard,whentheywerewithhimintheholymount."

AndatthesametimethatChristwaswonttoappearinsuchmeekness,condescension,andhumility,inhisfamiliardiscourseswithhisdisciples,appearingthereinastheLambofGod;hewasalsowonttoappearasTheLionof the tribe of Judah,withdivine authority andmajesty, in his sosharplyrebukingthescribesandPharisees,andotherhypocrites.

C)Thisadmirableconjunctionofexcellenciesremarkablyappearsinhisofferinguphimselfasacrificeforsinnersinhislastsufferings.

Asthiswasthegreatestthinginalltheworksofredemption,thegreatest

actofChristinthatwork;sointhisactespeciallydoesthereappearthatadmirable conjunction of excellencies that has been spoken of. Christneversomuchappearedasalamb,aswhenhewasslain:"Hecamelikealambtotheslaughter,"Isaiah53:7.ThenhewasoffereduptoGodasalambwithoutblemish,andwithoutspot:thenespeciallydidheappeartobe the anti-type of the lamb of the passover: 1 Cor 5:7. "Christ ourPassover sacrificed for us." And yet in that act he did in an especialmanner appear as theLion of the tribe of Judah; yea, in this above allotheracts,inmanyrespects,asmayappearinthefollowingthings.

1. ThenwasChristinthegreatestdegreeofhishumiliation,andyetbythat,aboveallotherthings,hisdivinegloryappears.

Christ'shumiliationwasgreat,inbeingborninsuchalowcondition,ofapoorvirgin,andinastable.Hishumiliationwasgreat,inbeingsubject to Joseph the carpenter, and Mary his mother, andafterwardslivinginpoverty,soasnottohavewheretolayhishead;andinsufferingsuchmanifoldandbitterreproachesashesuffered,while he went about preaching and working miracles. But hishumiliation was never so great as it was, in his last sufferings,beginningwithhisagonyinthegarden,tillheexpiredonthecross.Neverwashesubjecttosuchignominyasthen,neverdidhesuffersomuchpaininhisbody,orsomuchsorrowinhissoul;neverwasheinsogreatanexerciseofhiscondescension,humility,meekness,andpatience,ashewasintheselastsufferings;neverwashisdivinegloryandmajesty coveredwith so thickanddarkaveil;neverdidhe soemptyhimselfandmakehimselfofnoreputation,asatthistime.

Andyet,neverwashisdivineglorysomanifested,byanyactofhis,as in yielding himself up to these sufferings. When the fruit of itcametoappear,andthemysteryandendsofittobeunfoldedinitsissue,thendidthegloryofitappear,thendiditappearasthemostglorious act of Christ that ever he exercised towards the creature.Thisactofhis iscelebratedby theangelsandhostsofheavenwithpeculiar praises, as that which is above all others glorious, as youmay see in the context, (Revelation 5:9-12) "And they sang a newsong, saying, Thou art worthy to take the book, and to open theseals thereof: for thouwastslainandhastredeemedus toGodby

thy blood, out of every kindred, and tongue, and people, andnation;andhastmadeusuntoourGodkingsandpriests:andweshallreignontheearth.AndIbeheld,andIheardthevoiceofmanyangelsroundaboutthethrone,andthebeasts,andtheelders:andthe number of them was ten thousand times ten thousand, andthousands of thousands, saying with a loud voice Worthy is theLamb that was slain, to receive power, and riches, and wisdom,andstrength,andhonor,andglory,andblessing."

2. HeneverinanyactgavesogreatamanifestationoflovetoGod,andyetneversomanifestedhislovetothosethatwereenemiestoGod,asinthatact.

Christ never did any thing whereby his love to the Father was soeminently manifested, as in his laying down his life, under suchinexpressible sufferings, in obedience to his command and for thevindicationof thehonorofhis authority andmajesty;nordid everanymerecreaturegivesuchatestimonyoflovetoGodasthatwas.

AndyetthiswasthegreatestexpressionofhislovetosinfulmenwhowereenemiestoGod;Rom.5:10."Whenwewereenemies,wewerereconciledtoGod,bythedeathofhisSon."ThegreatnessofChrist'slovetosuch,appearsinnothingsomuchasinitsbeingdyinglove.ThatbloodofChristwhich fell ingreatdrops to theground, inhisagony, was shed from love to God's enemies, and his own. Thatshameandspitting,thattormentofbody,andthatexceedingsorrow,even unto death, which he endured in his soul, was what heunderwent from love to rebels againstGod to save them fromhell,and to purchase for them eternal glory. Never did Christ soeminentlyshowhisregardtoGod'shonor,asinofferinguphimselfavictimtoJustice.Andyetinthisaboveall,hemanifestedhislovetothemwhodishonoredGod,soastobringsuchguiltonthemselves,thatnothinglessthanhisbloodcouldatoneforit.

3. Christneversoeminentlyappearedfordivinejustice,andyetneversufferedsomuchfromdivineJustice,aswhenheoffereduphimselfasacrificeforoursins.

In Christ's great sufferings did his infinite regard to the honor ofGod's justicedistinguishinglyappear, for itwasfromregardto thatthathethushumbledhimself.

And yet in these sufferings, Christ was the target of the vindictiveexpressionsofthatveryjusticeofGod.Revengingjusticethenspentallitsforceuponhim,onaccountofourguilt;whichmadehimsweatblood,andcryoutuponthecross,andprobablyrenthisvitals--brokehisheart,thefountainofblood,orsomeotherbloodvessels--andbytheviolentfermentationturnedhisbloodtowater.Forthebloodandwaterthatissuedoutofhisside,whenpiercedbythespear,seemstohavebeenextravasatedblood,andsotheremightbeakindofliteralfulfilmentofPsalm22:14."Iampouredout likewater,andallmybonesareoutofjoint:myheartislikewax,itismeltedinthemidstofmy bowels."And this was the way and means by which ChriststoodupforthehonorofGod'sjustice,namely,bythussufferingitsterribleexecutions.Forwhenhehadundertakenforsinners,andhadsubstitutedhimself in their room, divine justice could have its duehonornootherwaythanbyhissufferingitsrevenges.

In this the diverse excellencies that met in the person of Christappeared,namely,hisinfiniteregardtoGod'sjustice,andsuchlovetothosethathaveexposedthemselvestoit,as inducedhimthustoyieldhimselfasacrificetoit.

4. Christ'sholinessneversoillustriouslyshoneforthasitdidinhislastsufferings,andyetheneverwastosuchadegreetreatedasguilty.

Christ'sholinessneverhadsuchatrialasithadthen,andthereforeneverhadsogreatamanifestation.Whenitwastriedinthisfurnaceitcameforthasgold,orassilverpurifiedseventimes.HisholinessthenaboveallappearedinhissteadfastpursuitofthehonorofGod,andinhisobediencetohim.Forhisyieldinghimselfuntodeathwastranscendently the greatest act of obedience that ever was paid toGodbyanyonesincethefoundationoftheworld.

And yet thenChristwas in the greatest degree treated as awickedperson would have been. He was apprehended and bound as a

malefactor.Hisaccusersrepresentedhimasamostwickedwretch.Inhis sufferings beforehis crucifixion, hewas treated as if hehadbeentheworstandvilestofmankind,andthen,hewasputtoakindofdeath, that none but theworst sort ofmalefactorswerewont tosuffer,thosethatweremostabjectintheirpersons,andguiltyoftheblackestcrimes.AndhesufferedasthoughguiltyfromGodhimself,byreasonofourguiltimputedtohim;forhewhoknewnosin,wasmade sin for us; he wasmade subject to wrath, as if he had beensinfulhimself.Hewasmadeacurseforus.

Christneversogreatlymanifestedhishatredofsin,asagainstGod,asinhisdyingtotakeawaythedishonorthatsinhaddonetoGod;andyetneverwashetosuchadegreesubjecttotheterribleeffectsofGod's hatred of sin, and wrath against it, as he was then. in thisappearsthosediverseexcellenciesmeetinginChrist,namely,lovetoGod,andgracetosinners.

5. Heneverwassodealtwith,asunworthy,asinhislastsufferings,andyetitischieflyonaccountofthemthatheisaccountedworthy.

Hewasthereindealtwithasifhehadnotbeenworthytolive:theycryout,"Awaywithhim!awaywithhim!Crucifyhim."John19:15.And they prefer Barabbas before him. And he suffered from theFather, as one whose demerits were infinite, by reason of ourdemeritsthatwerelaiduponhim.

Andyetitwasespeciallybythatactofhissubjectinghimselftothosesufferings that hemerited, and on the account ofwhich chiefly hewas accountedworthy of the glory of his exaltation. Philip. 2:8, 9."Hehumbledhimself,andbecameobedientuntodeath;whereforeGodhathhighlyexaltedhim."Andweseethatit isonthisaccountchiefly, that he is extolled as worthy by saints and angels in thecontext: "Worthy," say they, "is the Lamb that was slain." Thisshows an admirable conjunction in him of infinite dignity, andinfinitecondescensionandlovetotheinfinitelyunworthy.

6. Christ in his last sufferings suffered most extremely from thosetowardswhomhewasthenmanifestinghisgreatestactoflove.

Henever suffered somuch fromhis Father, (though not from anyhatredtohim,butfromhatredtooursins,)forhethenforsookhim,or tookawaythecomfortsofhispresence;andthen"itpleasedtheLordtobruisehim,andputhimtogrief."asIsaiah53:10.Andyethenever gave so great amanifestation of love toGod as then, as hasbeenalreadyobserved.

SoChristneversufferedsomuch fromthehandsofmenashedidthen; and yet neverwas in so high an exercise of love tomen.Heneverwas so ill treated byhis disciples;whowere so unconcernedabouthissufferings,thatthey.wouldnotwatchwithhimonehour,in his agony; and when he was apprehended, all forsook him andfled, exceptPeter,who denied himwith oaths and curses. And yetthenhewassuffering,sheddinghisblood,andpouringouthissouluntodeathforthem.Yea,heprobablywasthensheddinghisbloodforsomeofthemthatshedhisblood,forwhomheprayedwhiletheywere crucifying him; and who were probably afterwards broughthome to Christ by Peter's preaching. (Compare Luke 23:34. Acts2:23,36,37,41.andchap.3:17.andchap.4.)ThisshowsanadmirablemeetingofjusticeandgraceintheredemptionofChrist.

7. ItwasinChrist's lastsufferings,aboveall,thathewasdelivereduptothepowerofhisenemies;andyetbythese,aboveall,heobtainedvictoryoverhisenemies.

Christneverwassoinhisenemies'hands,as inthetimeofhis lastsufferings. They sought his life before; but from time to time theywere restrained, and Christ escaped out of their hands, and thisreasonisgivenfor it, thathistimewasnotyetcome.Butnowtheyweresufferedtoworktheirwilluponhim,hewasinagreatdegreedelivereduptothemaliceandcrueltyofbothwickedmenanddevils.And therefore when Christ's enemies came to apprehend him, hesaystothem,Luke22:53."WhenIwasdailywithyouinthetempleye stretched forthnohandagainstme:but this isyourhour,andthepowerofdarkness."

And yet it was principally by means of those sufferings that heconquered and overthrew his enemies. Christ never so effectually

bruised Satan's head, aswhen Satan bruised his heel. Theweaponwith which Christ warred against the devil, and obtained a mostcompletevictoryandglorious triumphoverhim,was thecross, theinstrumentandweaponwithwhichhe thought he had overthrownChrist, and brought on him shameful destruction. Col. 2:14,15."Blottingoutthehandwritingofordinances,--nailingittohiscross:andhaving spoiledprincipalities and powers, hemade a show ofthem openly, triumphing over them in it." In his last sufferings,Christ sapped the very foundations of Satan's kingdom, heconqueredhisenemies in theirownterritories,andbeatthemwiththeir own weapons as David cut off Goliath's head with his ownsword.Thedevilhad,as itwere,swallowedupChrist,as thewhaledidJonah--but itwasdeadlypoison tohim,hegavehimamortalwoundinhisownbowels.Hewassoonsickofhismorsel,andwasforced to do by him as the whale did by Jonah. To this day he isheart-sickofwhathethenswallowedashisprey.InthosesufferingsofChristwas laid the foundationof all thatgloriousvictoryhehasalready obtained over Satan, in the overthrow of his heathenishkingdom in the Roman empire, and all the success the gospel hashad since; and also of all his future and stillmore glorious victorythat is to be obtained in the earth. Thus Samson's riddle is mosteminentlyfulfilled,Judges14:14."Outoftheeatercameforthmeat,and out of the strong came forth sweetness." And thus the trueSamson does more towards the destruction of his enemies at hisdeaththaninhislife,inyieldinguphimselftodeath,hepullsdownthe templeofDagon,anddestroysmanythousandsofhisenemies,evenwhile theyaremaking themselves sport inhis sufferings--andsohewhosetypewastheark,pullsdownDagon,andbreaksoffhisheadandhandsinhisowntemple,evenwhileheisbroughtinthereasDagon'scaptive.(1Samuel5:1-4)

ThusChristappearedatthesametime,andinthesameact,asbotha lionanda lamb.Heappearedasa lambinthehandsofhiscruelenemies;asalambinthepaws,andbetweenthedevouringjaws,ofaroaringlion;yea,hewasalambactuallyslainbythislion:andyetatthe same time, as the Lion of the tribe of Judah, he conquers andtriumphs over Satan; destroying his owndestroyer; as Samsondid

thelionthatroareduponhim,whenherenthimashewouldakid.And innothing has Christ appeared somuch as a lion, in gloriousstrengthdestroyinghisenemies,aswhenhewasbroughtasa lambto the slaughter. Inhis greatestweaknesshewasmost strong; andwhen he suffered most from his enemies, he brought the greatestconfusiononhisenemies.

ThusthisadmirableconjunctionofdiverseexcellencieswasmanifestinChrist,inhisofferinguphimselftoGodinhislastsufferings.

D) It is still manifest in his acts, in his present state of exaltation inheaven. Indeed, in his exalted state, he most eminently appears inmanifestation of those excellencies, on the account of which he iscompared to a lion; but still he appears as a lamb; Rev. 14:1. "And Ilooked, and lo, a Lamb stood on mount Zion"; as in his state ofhumiliationhechieflyappearedasalamb,andyetdidnotappearwithoutmanifestationofhisdivinemajestyandpower,astheLionofthetribeofJudah.ThoughChristbenowattheright-handofGod,exaltedasKingofheaven,andLordoftheuniverse;yetashestill is inthehumannature,hestillexcelsinhumility.ThoughthemanChristJesusbethehighestofallcreaturesinheaven,yetheasmuchexcelsthemallinhumilityashedothingloryanddignity,fornoneseessomuchofthedistancebetweenGod andhim as he does.And though he now appears in such gloriousmajesty and dominion in heaven, yet he appears as a lamb in hiscondescending,mild,andsweettreatmentofhissaintsthere,forheisaLamb still, even amidst the throne of his exaltation, and he that is theShepherdofthewholeflockishimselfaLamb,andgoesbeforetheminheaven as such.Rev. 7:17. "Forthe Lamb,which is in themidst of thethrone, shall feed them, and shall lead them unto living fountains ofwaters,andGodshallwipeawayall tearsfromtheireyes."Thoughinheaveneverykneebowstohim,andthoughtheangels falldownbeforehim adoring him, yet he treats his saints with infinite condescension,mildness,andendearment.And inhisacts towards thesaintsonearth,hestillappearsasalamb,manifestingexceedingloveandtendernessinhisintercessionforthem,asonethathashadexperienceofafflictionandtemptation.Hehas not forgotwhat these things are, nor has he forgothow to pity those that are subject to them. And he still manifests his

lamb-like excellencies, in his dealings with his saints on earth, inadmirable forbearance, love, gentleness, and compassion. Behold himinstructing,supplying,supporting,andcomfortingthem;oftencomingtothem,andmanifestinghimselftothembyhisSpirit,thathemaysupwiththem, and they with him. Behold him admitting them to sweetcommunion, enabling them with boldness and confidence to come tohim, and solacing their hearts.And inheavenChrist still appears, as itwere,withthemarksofhiswoundsuponhim,andsoappearsasaLambas it hadbeen slain, as hewas represented in vision to St John, in thetext,whenheappearedtoopenthebooksealedwithsevenseals,whichispartofthegloryofhisexaltation.

E)Andlastly,thisadmirableconjunctionofexcellencieswillbemanifestinChrist'sactsatthelastjudgement.

He then, above all other times, will appear as the Lion of the tribe ofJudahininfinitegreatnessandmajesty,whenheshallcomeinthegloryofhisFather,withalltheholyangels,andtheearthshalltremblebeforehim,andthehillsshallmelt.Thisishe(Rev.20:11.)"thatshallsitonagreatwhite throne, beforewhose face the earth and heaven shall fleeaway."Hewillthenappearinthemostdreadfulandamazingmannertothewicked. The devils tremble at the thought of that appearance, andwhenitshallbe,thekings,andthegreatmen,andtherichmen,andthechiefcaptains.andthemightymen,andeverybond-manandeveryfree-man, shall hide themselves in the dens, and in the rocks of themountains,andshallcrytothemountainsandrockstofallonthem,tohidethemfromthefaceandwrathoftheLamb.Andnonecandeclareorconceive of the amazingmanifestations of wrath in which he will thenappear towards these, or the trembling andastonishment the shriekingandgnashingofteeth,withwhichtheyshallstandbeforehisjudgment-seat,andreceivetheterriblesentenceofhiswrath.

AndyethewillatthesametimeappearasaLambtohissaints;hewillreceive them as friends and brethren, treating them with infinitemildness and love. There shall be nothing in him terrible to them, buttowards them he will clothe himself wholly with sweetness andendearment.Thechurchshallbethenadmittedtohimashisbride;that

shallbeherwedding-day.Thesaintsshallallbesweetlyinvitedtocomewithhimtoinheritthekingdom,andreigninitwithhimtoalleternity.

[Iwouldnowshowhowtheaforesaidteachingisofbenefittous,inthat

A)itgivesusinsightintothenamesofChristinScripture,B)itencouragesustoaccepthimasourSavior,C)itencouragesustoaccepthimasourFriend.]

A)Fromthisdoctrinewemay learnone reasonwhyChrist is calledbysuch a variety of names, and held forth under such a variety ofrepresentations, inScripture.It is thebettertosignifyandexhibit tousthatvarietyofexcellenciesthatmeettogetherandareconjoinedinhim.Manyappellationsarementionedtogether inoneverseIsaiah9:6."ForuntousaChildisborn,untousaSonisgiven,andthegovernmentshallbe upon his shoulder: and his name shall be called Wonderful,Counsellor,themightyGod,theeverlastingFather,thePrinceofPeace."It shows awonderful conjunction of excellencies, that the same personshould be a Son, born and given, and yet be the everlasting Father,withoutbeginningorend,thatheshouldbeaChild,andyetbehewhosename is Counsellor, and the mighty God; and well may his name, inwhomsuchthingsareconjoined,becalledwonderful.

Byreasonofthesamewonderfulconjunction,Christisrepresentedbyagreatvarietyofsensiblethings,thatareonsomeaccountexcellent.Thusin someplaces he is called a Sun, asMal. 4:2, in others a Star,Numb.24:17.AndheisespeciallyrepresentedbytheMorningstar,asbeingthatwhichexcelsallotherstarsinbrightness,andistheforerunneroftheday,Rev.22:16.And,asinourtext,heiscomparedtoalioninoneverse,andalambinthenext,sosometimesheiscomparedtoaroeoryounghart,anothercreaturemostdiversefromalion.Soinsomeplacesheiscalledarock, inothershe is compared to apearl. In someplaceshe is calledaman of war, and the Captain of our Salvation, in other places he isrepresentedasabridegroom.InthesecondchapterofCanticles,thefirstverse,he is compared to a rose and a lily, that are sweet and beautiful

flowers;inthenextversebutone,heiscomparedtoatreebearingsweetfruit.InIsaiah53:2heiscalledaRootoutofadryground;butelsewhere,insteadof that,he iscalled theTreeofLife, thatgrows(not inadryorbarrenground,but)"inthemidstoftheparadiseofGod."Rev.2:7.

B)LettheconsiderationofthiswonderfulmeetingofdiverseexcellenciesinChristinduceyoutoacceptofhim,andclosewithhimasyourSavior.Asallmannerofexcellenciesmeetinhim,sothereareconcurringinhimall manner of arguments andmotives, to move you to choose him foryourSavior,andeverythingthattendstoencouragepoorsinnerstocomeand put their trust in him: his fullness and all-sufficiency as a Saviorgloriouslyappearinthatvarietyofexcellenciesthathasbeenspokenof.

Fallenmanisinastateofexceedinggreatmisery,andishelplessinit;heisapoorweakcreature,likeaninfantcastoutinitsbloodinthedaythatitisborn.ButChrististhelionofthetribeofJudah;heisstrong,thoughweareweak;hehathprevailed todo that foruswhichnocreatureelsecould do. Fallen man is a mean despicable creature, a contemptibleworm;butChrist,whohasundertakenforus,isinfinitelyhonorableandworthy.Fallenmanispolluted,butChristisinfinitelyholy;fallenmanishateful, but Christ is infinitely lovely; fallenman is the object ofGod'sindignation, but Christ is infinitely dear to him. We have dreadfullyprovoked God, but Christ has performed that righteousness which isinfinitelypreciousinGod'seyes.

Andhereisnotonlyinfinitestrengthandinfiniteworthiness,butinfinitecondescension,andloveandmercy,asgreataspoweranddignity.Ifyouare a poor, distressed sinner,whoseheart is ready to sink for fear thatGodneverwillhavemercyonyou,youneednotbeafraidtogotoChrist,forfearthatheiseitherunableorunwillingtohelpyou.Hereisastrongfoundation, and an inexhaustible treasure, to answer the necessities ofyour poor soul, and here is infinite grace and gentleness to invite andemboldenapoor,unworthy,fearfulsoultocometoit.IfChristacceptsofyou,youneednotfearbutthatyouwillbesafe,forheisastrongLionforyourdefense.And if you come, youneednot fear but that you shall beaccepted;forheislikeaLambtoallthatcometohim,andreceivesthenwith infinitegraceandtenderness.It is truehehasawfulmajesty,he is

the great God, and infinitely high above you; but there is this toencourageandembolden thepoor sinner, thatChrist ismanaswell asGod;heisacreature,aswellastheCreator,andheisthemosthumbleandlowlyinheartofanycreatureinheavenorearth.Thismaywellmakethepoorunworthycreatureboldincomingtohim.Youneednothesitateonemoment;butmayruntohim,andcastyourselfuponhim.Youwillcertainlybegraciouslyandmeeklyreceivedbyhim.Thoughheisalion,hewill only be a lion to your enemies, but hewill be a lamb to you. Itcouldnothavebeenconceived,haditnotbeensointhepersonofChrist,that there could have been somuch in any Savior, that is inviting andtending to encourage sinners to trust in him. Whatever yourcircumstances are, you need not be afraid to come to such a Savior asthis.Beyouneversowickedacreature,hereisworthinessenough;beyouneversopoor,andmean,andignorantacreature,thereisnodangerofbeing despised, for though he be somuch greater than you, he is alsoimmensely more humble than you. Any one of you that is a father ormother,willnotdespiseoneofyourownchildren that comes toyou indistress:muchlessdangeristhereofChrist'sdespisingyou,ifyouinyourheartcometohim.

Hereletmealittleexpostulatewiththepoor,burdened,distressedsoul.

1. What are you afraid of, that you dare not venture your soul uponChrist?Areyouafraidthathecannotsaveyou,thatheisnotstrongenoughtoconquertheenemiesofyoursoul?Buthowcanyoudesireonestrongerthan"thealmightyGod"?asChristiscalled,Isa.9:6.Isthereneedofgreater than infinite strength?Areyouafraid thathewillnotbewilling tostoopso lowas to takeanygraciousnoticeofyou? 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!Beholdhimboundwithhisbackuncoveredtothosethatsmotehim!Andbeholdhimhangingonthecross!Doyouthinkthathethathadcondescension enough to stoop to these things, and that for hiscrucifiers,willbeunwillingtoacceptofyou,ifyoucometohim?Or,areyouafraidthatifhedoesacceptyou,thatGodtheFatherwillnotacceptofhimforyou?Butconsider,willGodrejecthisownSon,inwhomhisinfinitedelightis,andhasbeen,fromalleternity,andwho

is so united to him, that if he should reject him he would rejecthimself?

2. WhatistherethatyoucandesireshouldbeinaSavior,thatisnotinChrist?Or,whereinshouldyoudesireaSaviorshouldbeotherwisethanChristis?Whatexcellencyistherewanting?Whatistherethatisgreatorgood;whatistherethatisvenerableorwinning;what isthere that is adorable or endearing; or,what can you think of thatwould be encouraging, which is not to be found in the person ofChrist? Would you have your Savior to be great and honorable,becauseyouarenotwillingtobebeholdentoameanperson?And,isnotChristapersonhonorableenoughtobeworthythatyoushouldbe dependent on him? Is he not a person high enough to beappointedtosohonorableaworkasyoursalvation?Wouldyounotonly have a Savior of high degree, but would you have him,notwithstanding his exaltation and dignity, to bemade also of lowdegree,thathemighthaveexperienceofafflictionsandtrials,thathemight learn by the things that he has suffered, to pity them thatsufferandaretempted?AndhasnotChristbeenmade lowenoughforyou?andhashenotsufferedenough?Wouldyounotonlyhavehimpossessexperienceoftheafflictionsyounowsuffer,butalsoofthatamazingwraththatyoufearhereafter,thathemayknowhowtopity those that are in danger, and afraid of it?ThisChrist hashadexperience of, which experience gave him a greater sense of it, athousand times, than you have, or anyman living has.Would youhaveyourSaviortobeonewhoisneartoGod,thatsohismediationmightbeprevalentwithhim?AndcanyoudesirehimtobenearertoGodthanChristis,whoishisonly-begottenSon,ofthesameessencewiththeFather?AndwouldyounotonlyhavehimneartoGod,butalsoneartoyou, thatyoumayhave freeaccess tohim?Andwouldyouhavehimnearertoyouthantobeinthesamenature,unitedtoyou by a spiritual union, so close as to be fitly represented by theunion of thewife to thehusband, of the branch to the vine, of themember to thehead; yea, so as to be one spirit? For so hewill beunitedtoyou,ifyouacceptofhim.WouldyouhaveaSaviorthathasgivensomegreatandextraordinary testimonyofmercyand love tosinners,bysomethingthathehasdone,aswellasbywhathesays?And can you think or conceive of greater things than Christ has

done?Wasitnotagreatthingforhim,whowasGod,totakeuponhimhumannature:tobenotonlyGod,butmanthenceforwardtoalleternity?Butwouldyou lookuponsuffering for sinners tobeayetgreatertestimonyoflovetosinners,thanmerelydoing,thoughitbeeversoextraordinaryathingthathehasdone?AndwouldyoudesirethataSaviorshouldsuffermorethanChristhassufferedforsinners?Whatistherewanting,orwhatwouldyouaddifyoucould,tomakehimmorefittobeyourSavior?

Butfurther,toinduceyoutoacceptofChristasyourSavior,considertwothingsparticularly.

1. HowmuchChristappearsas theLambofGod inhis invitations toyou to come to him and trust in him.With what sweet grace andkindnessdoeshe,fromtimetotime,callandinviteyou,asProv.8:4."Untoyou,Omen,Icall,andmyvoiceistothesonsofmen."AndIsaiah55:1-3"Ho,everyone that thirsteth, comeye to thewaters,andhethathathnomoney,comeye,buyandeat--yeacome,buywineandmilkwithoutmoney,andwithoutprice."Howgraciousishe here in inviting every one that thirsts, and in so repeating hisinvitationoverandover,"Comeyetothewaters,come,buyandeat- -yeacome!"Mark the excellencyof that entertainmentwhichheinvitesyou toacceptof; "Come,buywineandmilk!" yourpoverty,having nothing to pay for it, shall be no objection, "Come, he thathath no money, come without money, and without price!" Whatgracious arguments and expostulations he uses with you!"Wherefore do ye spendmoney for that which is not bread? andyour labor for that which satisfieth not? Hearken diligently untome,andeatyethatwhichisgood,andletyoursouldelightitselfinfatness." As much as to say, It is altogether needless for you tocontinue laboring and toiling for that which can never serve yourturn, seeking rest in theworld, and in yourown righteousness -- Ihavemadeabundantprovisionforyou,ofthatwhichisreallygood,andwillfullysatisfyyourdesires,andansweryourend,andIstandready to acceptof you: youneednotbeafraid; If youwill come tome, I will engage to see all your wants supplied, and youmade ahappycreature.Ashepromisesinthethirdverse,"Inclineyourear,

andcomeuntome:Hear,andyoursoulshalllive,andIwillmakeaneverlastingcovenantwithyou,eventhesuremerciesofDavid."And so Prov. 9 at the beginning. How gracious and sweet is theinvitationthere!"Whosoissimple,lethimturninhither;"letyoubeneversopoor,ignorant,andblindacreature,youshallbewelcome.AndinthefollowingwordsChristsetsforththeprovisionthathehasmadeforyou,"Come,eatofmybread,anddrinkofthewinewhichIhavemingled."Youareinapoorfamishingstate,andhavenothingwherewith to feed your perishing soul; you have been seekingsomething,butyet remaindestitute.Hearken,howChrist callsyouto eatofhisbread, and todrinkof thewine thathehathmingled!And how much like a lamb does Christ appear in Matt. 9:28 30."Comeuntome, all ye that laborandare heavy laden, and Iwillgiveyou rest.Takemyyokeuponyou,and learnofme, for Iammeekandlowlyinheart,andyeshallfindresttoyoursouls.Formyyokeiseasy,andmyburdenis light."Othoupoordistressedsoul!whoeverthouart,considerthatChristmentionsthyverycasewhenhecallstothemwholaborandareheavyladen!Howherepeatedlypromisesyourest ifyoucometohim!Inthe28thversehesays,"Iwillgiveyourest."Andinthe29thverse,"Yeshallfindresttoyoursouls."Thisiswhatyouwant.Thisisthethingyouhavebeensolonginvainseekingafter.Ohowsweetwouldrestbetoyou,ifyoucouldbutobtainit!CometoChrist,andyoushallobtainit.AndhearhowChrist,toencourageyou,representshimselfasalamb!Hetellsyou,thatheismeekandlowlyinheart,andareyouafraidtocometosuchaone!Andagain,Rev.3:20."Behold,Istandatthedoorandknock:ifanymanhearmyvoice,andopenthedoor,Iwillcomeintohim,and Iwill supwith himand hewithme." Christ condescends notonlytocallyoutohim,buthecomestoyou;hecomestoyourdoor,andthereknocks.Hemightsendanofficerandseizeyouasarebelandvilemalefactor,butinsteadofthat,hecomesandknocksatyourdoor,andseeksthatyouwouldreceivehimintoyourhouse,asyourFriend and Savior. And he not only knocks at your door, but hestandstherewaiting,whileyouarebackwardandunwilling.Andnotonlyso,buthemakespromiseswhathewilldo foryou, if youwilladmithim,whatprivilegeshewilladmityouto;hewillsupwithyou,andyouwithhim.Andagain,Rev.22:16,17."Iamtherootandthe

offspringofDavid,andthebrightandmorningstar.AndtheSpiritandthebridesay,Come.Andlethimthatheareth,say,Come.Andlethimthatisathirstcome.Andwhosoeverwilllethimtakeofthewateroflifefreely."HowdoesChristheregraciouslysetbeforeyouhisownwinningattractiveexcellency!Andhowdoeshecondescendtodeclaretoyounotonlyhisowninvitation,buttheinvitationoftheSpirit and the bride, if by any means he might encourage you tocome! And how does he invite every one that will, that they may"takeofthewateroflifefreely,"thattheymaytakeitasafreegift,howeverpreciousitbe,andthoughitbetheWateroflife.

2. If you do come to Christ, hewill appear as a Lion, in his gloriouspoweranddominion,todefendyou.Allthoseexcellenciesofhis,inwhichheappearsasalion,shallbeyours,andshallbeemployedforyou inyourdefense, foryoursafety,and topromoteyourglory,hewillbeasaliontofightagainstyourenemies.Hethattouchesyou,or offends you, will provoke his wrath, as he that stirs up a lion.UnlessyourenemiescanconquerthisLion,theyshallnotbeabletodestroyorhurtyou;unlesstheyarestrongerthanhe,theyshallnotbe able to hinder your happiness. Isaiah 31:4. "For thus hath theLordspokenuntome,Likeasthelionandtheyounglionroaringonhisprey,whenamultitudeofshepherdsiscalledforthagainsthim,hewillnotbeafraidoftheirvoice,norabasehimselfforthenoiseofthem;soshalltheLordofhostscomedowntofightformountZion,andforthehillthereof."

C) Letwhat has been said be improved to induce you to love theLordJesusChrist,andchoosehimforyourfriendandportion.Asthereissuchanadmirablemeetingofdiverseexcellencies inChrist, so there iseverything inhim to renderhimworthyof your love and choice, and towinandengage it.Whatsoever there isorcanbedesirable in a friend, is inChrist,andthattothehighestdegreethatcanbedesired.

Would you choose for a friend a person of great dignity? It is a thingtaking with men to have those for their friends who are much abovethem;because they lookupon themselveshonoredby the friendship ofsuch.Thus,howtakingwoulditbewithaninferiormaidtobetheobject

ofthedearloveofsomegreatandexcellentprince.ButChristisinfinitelyabove you, and above all theprinces of the earth; for he is theKing ofkings.Sohonorableapersonasthisoffershimselftoyou,inthenearestanddearestfriendship.

Andwouldyouchoosetohaveafriendnotonlygreatbutgood?InChristinfinitegreatnessandinfinitegoodnessmeettogether,andreceivelustreand glory one from another. His greatness is rendered lovely by hisgoodness.Thegreateranyoneiswithoutgoodness,somuchthegreaterevil;butwhen infinitegoodness is joinedwithgreatness, it renders it aglorious and adorable greatness. So, on the other hand, his infinitegoodness receives lustre from his greatness. He that is of greatunderstanding and ability, and is withal of a good and excellentdisposition, is deservedlymore esteemed than a lower and lesser beingwith the same kind inclination and good will. Indeed goodness isexcellentinwhateversubjectitbefound;itisbeautyandexcellencyitself,andrendersallexcellentthatarepossessedofit;andyetmostexcellentwhen joined with greatness. The very same excellent qualities of goldrenderthebodyinwhichtheyareinherentmoreprecious,andofgreatervalue,when joinedwithgreater thanwhenwith lesserdimensions.Andhowgloriousisthesight,toseehimwhoisthegreatCreatorandsupremeLordofheavenandearth, fullofcondescension, tenderpityandmercy,towards the mean and unworthy! His almighty power, and infinitemajesty and self-sufficiency, render his exceeding love and grace themoresurprisingAndhowdohiscondescensionandcompassionendearhismajesty,power,anddominion,andrenderthoseattributespleasant,that would otherwise be only terrible!Would you not desire that yourfriend,thoughgreatandhonorable,shouldbeofsuchcondescensionandgrace, and so to have the way opened to free access to him, that hisexaltation above you might not hinder your free enjoyment of hisfriendship?--Andwouldyouchoosenotonlythattheinfinitegreatnessandmajestyofyourfriendshouldbe,asitwere,mollifiedandsweetenedwith condescension and grace; but would you also desire to have yourfriendbroughtnearertoyou?Wouldyouchooseafriendfaraboveyou,and yet as itwereupona levelwith you too?Though it be takingwithmentohaveanearanddearfriendofsuperiordignity,yetthereisalsoaninclination in them to have their friend a sharer with them in

circumstances.ThusisChrist.ThoughhebethegreatGod,yethehas,asit were, brought himself down to be upon a level with you, so as tobecomeman as you are that hemight not only be yourLord, but yourbrother,andthathemightbethemorefittobeacompanionforsuchaworm of the dust. This is one end of Christ's taking upon him man'snature, that his peoplemight be under advantages for amore familiarconversewithhimthan the infinitedistanceof thedivinenaturewouldallow of. And upon this account the church longed for Christ'sincarnation, Cant. 8:1. "O that thou wert my brother that sucked thebreastofmymother!whenIshouldfindtheewithout,Iwouldkissthee,yea,Ishouldnotbedespised."OnedesignofGodinthegospelistobringustomakeGodtheobjectofourundividedrespect,thathemayengrossour regard everyway, that whatever natural inclination there is in oursouls,hemaybethecentreofit;thatGodmaybeallinall.Butthereisaninclination in the creature, not only to the adoration of a Lord andSovereign,buttocomplacenceinsomeoneasafriend,toloveanddelightinsomeonethatmaybeconversedwithasacompanion.Andvirtueandholinessdonotdestroyorweakenthis inclinationofournature.ButsohathGodcontrivedintheaffairofourredemption,thatadivinepersonmay be the object even of this inclination of our nature. And in orderhereto,suchaoneiscomedowntous,andhastakenournature,andisbecomeoneofus,andcallshimselfourfriend,brother,andcompanion.Psalm122:8."Formybrethren and companions' sake,will I now say,Peacebewithinthee."

Butisitnotenoughinordertoinviteandencourageyoutofreeaccesstoafriendsogreatandhigh,thatheisoneofinfinitecondescendinggrace,andalsohastakenyourownnature,andisbecomeman?Butwouldyou,furthertoemboldenandwinyou,havehimamanofwonderfulmeeknessandhumility?Why,suchaoneisChrist!Heisnotonlybecomemanforyou, but far the meekest and most humble of all men, the greatestinstance of these sweet virtues that ever was, or will be. And besidesthese, he has all other human excellencies in the highest perfection.These, indeed, are no proper addition to his divine excellencies. Christhasnomoreexcellencyinhisperson,sincehisincarnation,thanhehadbefore; fordivineexcellency is infinite,andcannotbeadded to.Yethishuman excellencies are additional manifestations of his glory and

excellency to us, and are additional recommendations of him to ouresteem and love, who are of finite comprehension. Though his humanexcellencies are but communications and reflections of his divine, andthoughthislight,asreflected,fallsinfinitelyshortofthedivinefountainof light in its immediate glory; yet the reflection shines notwithout itsproperadvantages,aspresented toourviewandaffection.ThegloryofChrist in the qualifications of his human nature, appears to us inexcellenciesthatareofourownkind,andareexercisedinourownwayandmanner, and so, in some respect, arepeculiarly fitted to invite ouracquaintanceanddrawouraffection.ThegloryofChristasitappearsinhisdivinity,thoughfarbrighter,moredazzlesoureyes,andexceedsthestrength of our sight or our comprehension; but, as it shines in thehuman excellencies of Christ, it is brought more to a level with ourconceptions,andsuitablenesstoournatureandmanner,yetretainingasemblance of the same divine beauty, and a savor of the same divinesweetness.But asbothdivine andhumanexcellenciesmeet together inChrist, theysetoffandrecommendeachother tous. It tends toendearthedivinemajestyandholinessofChristtous,thattheseareattributesofone in our nature, one of us, who is become our brother, and is themeekestandhumblestofmen.Itencouragesustolookuponthesedivineperfections,howeverhighandgreat;sincewehavesomenearconcerninandlibertyfreelytoenjoythem.Andontheotherhand,howmuchmoreglorious and surprising do the meekness, the humility, obedience,resignation, and other human excellencies of Christ appear, when weconsiderthattheyareinsogreataperson,astheeternalSonofGod,theLordofheavenandearth!

ByyourchoosingChristforyourfriendandportion,youwillobtainthesetwoinfinitebenefits.

1. Christwillgivehimselftoyou,withallthosevariousexcellenciesthatmeet in him, to your full and everlasting enjoyment. He will everaftertreatyouashisdearfriend;andyoushallerelongbewhereheis,andshallbeholdhisglory,anddwellwithhim, inmost freeandintimatecommunionandenjoyment.

Whenthesaintsgettoheaven,theyshallnotmerelyseeChrist,andhave to do with him as subjects and servants with a glorious and

gracious Lord and Sovereign, but Christ will entertain them asfriendsandbrethren.ThiswemaylearnfromthemannerofChrist'sconversing with his disciples here on earth: though he was theirSovereign Lord, and did not refuse, but required, their supremerespectandadoration,yethedidnottreatthemasearthlysovereignsare wont to do their subjects. He did not keep them at an awefuldistance, but all along conversedwith themwith themost friendlyfamiliarity,asafatheramongstacompanyofchildren,yea,aswithbrethren. So he did with the twelve, and so he did with Mary,Martha,andLazarus.Hetoldhisdisciples,thathedidnotcallthemservants,butfriends,andwereadofoneofthemthatleanedonhisbosom:anddoubtlesshewillnottreathisdiscipleswithlessfreedomand endearment in heaven. He will not keep them at a greaterdistanceforhisbeinginastateofexaltation;buthewillrathertakethem into a state of exaltation with him. This will be theimprovementChristwillmakeofhisownglory,tomakehisbelovedfriendspartakerswithhim,toglorifytheminhisglory,ashesaystohisFather,John17:22,23."Andtheglorywhichthouhastgivenme,have Igiven them, that theymaybeone, evenasweareone I inthem"etc.Wearetoconsider,thatthoughChrist isgreatlyexalted,yetheisexalted,notasaprivatepersonforhimselfonly,butashispeople'shead;heisexaltedintheirname,andupontheiraccount,asthe first fruits, and as representing the whole harvest. He is notexaltedthathemaybeatagreaterdistancefromthem,butthattheymaybeexaltedwithhim.Theexaltationandhonoroftheheadisnottomakeagreaterdistancebetweentheheadandthemembers,butthemembershave the same relationandunionwith thehead theyhad before, and are honored with the head; and instead of thedistancebeinggreater, theunion shallbenearerandmoreperfect.Whenbelieversgettoheaven,Christwill conformthemtohimself,asheissetdowninhisFather'sthrone,sotheyshallsitdownwithhimonhisthrone,andshallintheirmeasurebemadelikehim.

WhenChristwasgoingtoheaven,hecomfortedhisdiscipleswiththethought, that after awhile, hewould comeagain and take them tohimself,thattheymightbewithhim.Andwearenottosupposethatwhenthedisciplesgot toheaven, they foundhimkeepingagreater

distance than he used to do. No, doubtless, be embraced them asfriends,andwelcomedthemtohisandtheirFather'shouse,andtohisandtheirglory.Theywhohadbeenhisfriendsinthisworld,whohad been together with him here, and had together partaken ofsorrows and troubles, are now welcomed by him to rest, and topartake of glory with him. He took them and led them into hischambers,andshowedthemallhisglory;asheprayed,John17:24."Father,Iwillthattheyalsowhomthouhastgivenme,bewithme,thattheymaybeholdtheglorywhichthouhastgivenme."Andheledthemtohislivingfountainsofwaters,andmadethempartakeofhisdelights,ashepraysJohn17:13."Thatmyjoymaybefulfilledinthemselves," and set them down with him at his table in hiskingdom,andmadethempartakewithhimofhisdainties,accordingtohispromise,Luke22:30,andledthemintohisbanquetinghouse,andmade them todrinknewwinewithhim in thekingdomofhisheavenlyFather, ashe foretold themwhenhe instituted theLord'ssupper,Matt.26:29.

Yeathesaints'conversationwithChrist inheavenshallnotonlybeas intimate, and their access to him as free, as of the disciples onearth,but inmanyrespectsmuchmoreso; for inheaven,thatvitalunionshallbeperfect,whichisexceedingimperfecthere.Whilethesaintsareinthisworld,therearegreatremainsofsinanddarknessto separate or disunite them from Christ, which shall then all beremoved. This is not a time for that full acquaintance, and thosegloriousmanifestationsof love,whichChristdesigns forhispeoplehereafter; which seems to be signified by his speech to MaryMagdalene,whenreadytoembracehim,whenshemethimafterhisresurrection;John20:17."Jesussaithuntoher,Touchmenot;forIamnotyetascendedtomyFather."

WhenthesaintsshallseeChrist'sgloryandexaltation inheaven, itwill indeed possess their hearts with the greater admiration andadoringrespect,butitwillnotawethemintoanyseparation,butwillserveonlytoheightentheirsurpriseandjoy,whentheyfindChristcondescendingtoadmitthemtosuchintimateaccess,andsofreelyandfullycommunicatinghimselftothem.SothatifwechooseChrist

forourfriendandportion,weshallhereafterbesoreceivedtohim,thatthereshallbenothingtohinderthefullestenjoymentofhim,tothesatisfyingtheutmostcravingsofoursouls.Wemaytakeourfullswingatgratifyingour spiritualappetiteafter theseholypleasures.Christwillthensay,asinCant.5:1."Eat,Ofriends,drink,yea,drinkabundantlyO beloved." And this shall be our entertainment to alleternity!Thereshallneverbeanyendofthishappiness,oranythingtointerruptourenjoymentofit,orintheleasttomolestusinit!

2. ByyourbeingunitedtoChrist,youwillhaveamoregloriousunionwithandenjoymentofGodtheFather,thanotherwisecouldbe.Forherebythesaints'relationtoGodbecomesmuchnearer;theyarethechildren of God in a highermanner than otherwise could be. For,beingmembersofGod'sownSon,theyareinasortpartakersofhisrelationtotheFather:theyarenotonlysonsofGodbyregeneration,butbyakindofcommunioninthesonshipoftheeternalSon.Thisseemstobeintended,Gal.4:4-6."GodsentforthhisSon,madeofawoman,made under the law, to redeem them that are under thelaw,thatwemightreceivetheadoptionofsons.Andbecauseyearesons, God hath sent forth the Spirit of his Son into your hearts,crying,Abba,Father."ThechurchisthedaughterofGodnotonlyashehathbegottenherbyhiswordandSpiritbutassheisthespouseofhiseternalSon.

SowebeingmembersoftheSon,arepartakersinourmeasureoftheFather's lovetotheSon,andcomplacenceinhim.John17:23."I inthem,and thou inme, --Thouhast loved themas thouhast lovedme."Andver.26."Thatthelovewherewiththouhastlovedmemaybe in them." And chap. 16:27. "The Father himself loveth you,becauseyehavelovedme,andhavebelievedthatIcameoutfromGod." Sowe shall, according to our capacities, be partakers of theSon'senjoymentofGod,andhavehisjoyfulfilledinourselves,John17:13. And by this means we shall come to an immensely higher,moreintimateandfullenjoymentofGod,thanotherwisecouldhavebeen.ForthereisdoubtlessaninfiniteintimacybetweentheFatherand the Son which is expressed by his being in the bosom of theFather.Andsaintsbeinginhim,shall,intheirmeasureandmanner,

partakewithhiminit,andoftheblessednessofit.

Andthusistheaffairofourredemptionordered,thattherebywearebroughttoanimmenselymoreexaltedkindofunionwithGod,andenjoymentofhim,boththeFatherandtheSon,thanotherwisecouldhave been. For Christ being united to the human nature, we haveadvantageforamorefreeandfullenjoymentofhim,thanwecouldhavehadifhehadremainedonlyinthedivinenature.Soagain,webeing united to a divine person, as hismembers, can have amoreintimateunionandintercoursewithGodtheFather,whoisonly inthe divine nature, than otherwise could be. Christ,who is a divineperson, by taking on him our nature, descends from the infinitedistanceandheightaboveus,andisbroughtnightous;wherebywehave advantage for the full enjoyment of him. And, on the otherhand,we,bybeinginChristadivineperson,doasitwereascenduptoGod,throughtheinfinitedistance,andhaveherebyadvantageforthefullenjoymentofhimalso.

This was the design of Christ, that he, and his Father, and his people,mightallbeunitedinone.John17:2123."Thattheyallmaybeone,asthou,Father,artinme,andIinthee--thattheyalsomaybeoneinus;thattheworldmaybelievethatthouhastsentme.Andtheglorywhichthouhastgivenme,Ihavegiventhem,thattheymaybeone,evenasweare one; I in themand thou inme, that theymay bemade perfect inone."Christhasbroughtittopass,thatthosewhomtheFatherhasgivenhimshouldbebroughtintothehouseholdofGod,thatheandhisFather,and his people, should be as one society, one family; that the churchshouldbeasitwereadmittedintothesocietyoftheblessedTrinity.

ConcerningEfficaciousGrace

byJonathanEdwards

1. It ismanifest that theScripturesupposes that ifevermenare turnedfromsin,Godmustundertakeit,andhemustbethedoerofit,thatitishisdoingthatmustdeterminethematter,andthatallthatotherscandowill avail nothingwithout his agency. This ismanifest by such texts asthese:Jer.31:18-19,"Turnthoume,andIshallbeturned;Thouart theLordmyGod.SurelyafterthatIwasturned,Irepented;andafterthatIwas instructed, I smote uponmy thigh," etc. Lam. 5:21, "Turn thou usuntothee,OLord,andweshallbeturned."Psa.80:3,"Turnusagain,OGod,andcausethyfacetoshine,andweshallbesaved."ThesameinPsa.80:7,19;Jer.3:14.

2. According to Dr.Whitby's notion of the assistance of the Spirit, theSpirit of God does nothing in the hearts or minds of men beyond thepower of the devil, nothing but what the devil can do, and nothingshowing any greater power in any respect than the devil shows andexercises in his temptations. For he supposes that all that the Spirit ofGoddoes, is tobringmoralmotives and inducements tomind, and setthem before the understanding, etc. It is possible that Godmay infusegrace,insomeinstances,intothemindsofsuchpersonsasarestrivingtoobtainit intheotherway,thoughtheymaynotobserveit,andmaynotknow that it is not obtained by gradual acquisition. But if a man hasindeed sought it only in that way, and with as much dependence onhimself,andwithasmuchneglectofGodinhisendeavorsandprayers,assuch a doctrine naturally leads to, it is not very likely that he shouldobtain saving grace by the efficacious,mighty power ofGod. It ismostlikely thatGod should bestow this gift in away of earnest attention todivinetruth,andtheuseof themeansofgrace,withreflectiononone'sown sinfulness, and in a way of being more and more convinced ofsinfulness,andtotalcorruptionandneedofdivinepower torestore theheart, to infuse goodness, and of becomingmore andmore sensible ofone'sown impotence,andhelplessnessand inability toobtaingoodnessbyhisownstrength.Andifamanhasobtainednoothervirtuethanwhatseemstohavebeenwhollyinthatgradualandinsensiblewaythatmightbeexpectedfromuseandcustom,intheexerciseofhisownstrength,hehasreasontothink,howeverbrighthisattainmentsmayseemtobe,thathehasnosavingvirtue.

3.Greatpartofthegospel isdeniedbythosewhodenypureefficaciousgrace. They deny that wherein actual salvation and the application ofredemptionmainlyconsists,andhowunlikelyaresuchtobesuccessfulintheirendeavorsafteractualsalvation!

Turnbull's explanation of Phil. 2:12, 13, "Work out your own salvationwithfearandtrembling;foritisGodthatworkethinyoubothtowillandtodoofhisowngoodpleasure,"isthis(ChristianPhilosophy,p.96,97),"Givealldiligencetoworkoutyoursalvation,foritisGod,theCreatorofallthings,who,bygivingyou,ofhisgoodpleasure,thepowerofwillingand doing, with a sense of right and wrong, and reason to guide anddirectyou,hasvisiblymadeityourendsotodo.Yourframeshowsthatto prepare yourselves for great moral happiness, arising from a wellcultivatedandimprovedmind,suitablyplaced,isyourendappointedtoyou by your Creator. Consider, therefore, that by neglecting this yourduty, this your interest, you contemn and oppose the goodwill ofGodtowardsyou,andhisdesignincreatingyou."

4.IfwelookthroughalltheexampleswehaveofconversioninScripture,the conversion of the apostle Paul, and of the Corinthians ("Suchweresome of you, but ye are washed," etc.) and all others that the apostleswrite to, how far were they from this gradual way of conversion, bycontractedhabits,andbysuchcultureasTurnbullspeaksof!Turnbull,inhis Christian Philosophy, p. 470, seems to think that the suddenconversions that were in the apostles' days, were instances of theirmiraculouspower, as in thesewords, "Theyappealed to theworks theywrought,tothesamplestheygaveoftheirpowertoforetellfutureevents;theirpowertocureinstantaneouslyalldiseasesofthebody;theirpowertocure,inthesameextraordinarymanner,alldiseasesofthemind,ortoconvert bad into good dispositions; their power to bestow gifts andblessingsofallsorts,bodilyandspiritual."Seeagaintothelikepurpose,p.472.

Now Iwould inquirewhether thosewho thus had the diseases of theirminds cured, and their bad converted into good dispositions, had anyvirtue, or whether those good dispositions of theirs were virtues oranything praiseworthy, and whether, when they were thus converted,they became goodmen and theheirs of salvation?AsTurnbull himself

allows,allthatarenotgoodmen,werecalledthechildrenofthedevilinScripture.Andheassertsthatnothingisvirtue,butwhat isobtainedbyourownculture:thatnohabitisvirtuous,butacontractedone,onethatisowingtoourselves,ourowndiligence,etc.Healsoholdsthatnonearegoodmenbutthevirtuous;noneothersaretheheirsoffuturehappiness.

5.WhatGodwroughtfortheapostlePaulandotherprimitiveChristians,was intended for a pattern to all future ages, for their instruction andexcitement, Eph. 2:7; 1 Tim. 1:16. It is natural to expect that the firstfruitsofthechurchspeciallyrecordedinhistory,andinthatbookwhichis the steady rule of the church in all things pertaining to salvation,shouldbeapatterntoafter-agesinthosethings,thoseprivileges,whichequallyconcernall.Orifitbesaidthatassoonasmentakeupastrongresolution, theyareacceptedand lookeduponbyGodaspenitents andconverts,itmaybeinquired,"Isthereagoodmanwithoutgoodhabits,orprinciplesofvirtueandgoodnessinhisheart?"

6. Turnbull speaks of goodmen as born again, i.e. changedby culture:ChristianPhilosophy,p.282.Isthereagoodmanwithoutsuchprinciplesas love to God and men, or charity, humility, etc.? How comes thatresolutiontobesogood,ifnoprincipleofvirtuebeexercisedinit?

If it be said, Paulwas a goodman before hewas converted, itmay beansweredthathedidnotbelieveinChrist,andthereforewasinastateofcondemnation.Besides,hespeaksofhimselfasbeingthenawickedman.

7. Concerning the supposition advanced by Bishop Butler, and byTurnbull in his Christian Philosophy, that all that God does, evenmiraclesthemselves,arewroughtaccordingtogeneral laws,suchasarecalledthelawsofnature,thoughunknowntous.AndthesuppositionofTurnbull,thatallmaybedonebyangelsactingbygenerallaws,Iobserve,that this seems to be unreasonable. If angels effect theseworks, actingonly by general laws, then theymust do themwithout any immediate,special interposition at all, evenwithout the smallest intimation of thedivinemind,whattodo,oruponwhatoccasionGodwouldhaveanythingtobedone.Andwhatwillthisdoctrinebringinspirationto,whichisonekindofmiracle?According to this,all significationsof thedivinemind,even to the prophets and apostles, must be according to general laws,

withoutanyspecialinterpositionatallofthedivineagency.

8.Acts12:23.GodwassoangrywithHerodfornotgivinghimthegloryofhiseloquence,thattheangeloftheLordsmotehimimmediately,andhediedamiserabledeath:hewaseatenofworms,andgaveuptheghost.But if it be very sinful for aman to take to himself the glory of such aqualificationaseloquence,howmuchmoreaman'stakingtohimselfthegloryofdivinegrace,God'sownimage,andthatwhichisinfinitelyGod'smost excellent, precious, and glorious gift, and man's highest honor,excellency, and happiness, whereby he is partaker of the divine natureandbecomesaGod-likecreature?IfGodwassojealousforthegloryofsosmallagift,howmuchmore forsohighanendowment, thisbeing thatalone,ofallotherthings,bywhichmanbecomeslikeGod?Ifmantakesthe glory of it to himself, he thereby will be in the greatest danger oftakingtheglorytohimselfthatisduetoGod,andofsettinguphimselfasstanding in competition with God, as vying with the Most High, andmakinghimselfagodandnotaman.IfnotgivingGodthegloryofthatwhichis leasthonorable,provokesGod's jealousy,muchmoremustnotgivingGodthegloryof thatwhich is infinitely themosthonorable. It isallowed, theapostle insistsupon it, that theprimitiveChristiansshouldbe sensible that the glory of their gifts belonged to God, and that theymade not themselves to differ. But how small a matter is this, if theymakethemselvestodifferinthat,whichtheapostlesaysissomuchmoreexcellentthanallgifts!

9.HowmuchmorecarefulhasGodshownhimself,thatmenshouldnotbeproudoftheirvirtue,thanofanyothergift!SeeDeu.9:4;Luke18:9,and innumerable other places. And the apostle plainly teaches us toascribetoGodtheglory,notonlyofourredemption,butofourwisdom,righteousness, and sanctification; and that no flesh should glory inthemselves in these things, 1 Cor. 1:29-31. Again, the apostle plainlydirectsthatall thatgloryintheirvirtueshouldgloryintheLord,2Cor.10:17.It isgloryinginvirtueandvirtuousdeedsheistherespeakingof,anditisplainthattheapostleusestheexpressionofgloryingintheLord,insuchasense,astoimplyascribingthegloryofourvirtuetoGod.

10. The doctrine of men's being the determining causes of their ownvirtue, teaches themnot todosomuchaseventheproudPhariseedid,

whothankedGodformakinghimtodifferfromothermeninvirtue,Luke18.

SeeGen.41:15-16;Job11:12;Dan.2:25,etc.;2Cor.3:5-6;2Cor.4:7;2Cor.10:17.

Pro. 20:12, "The hearing ear, and the seeing eye, the Lord hathmade,evenbothofthem;"comparedwithmanyparallelplacesthatspeakaboutGod'sgivingeyestosee,andearstohear,andheartstounderstand,etc.

11. The Arminian doctrine, and the doctrine of our new philosophers,concerninghabitsofvirtuebeingonlybycustom,discipline,andgradualculture,joinedwiththeotherdoctrine,thattheobtainingofthesehabitsinthosethathavetimeforit,isineveryman'spower,accordingtotheirdoctrineofthefreedomofwill,tendsexceedinglytocherishpresumptioninsinners,whileinhealthandvigor,andtendstotheirutterdespair,insensible approachesofdeathby sicknessoroldage. 12.Observe thatthequestionwithsomeiswhethertheSpiritofGoddoesanythingatallinthesedays,sincetheScriptureshavebeencompleted.Withthosethatallowthathedoesanything,thequestioncannotbewhetherhisinfluencebe immediate. For if he does anything at all, his influence must beimmediate.Norcanthequestionbewhetherhisinfluencewithregardtowhat he intends to do, be efficacious.The questions relating toefficacious grace, controverted betweenus and theArminians, are two:First. Whether the grace of God, in giving us saving virtue, bedetermining and decisive. Second.Whether saving virtue be decisivelygivenbyasupernaturalandsovereignoperationoftheSpiritofGod;orwhetheritbeonlybysuchadivineinfluenceorassistance,asisimpartedinthecourseofcommonprovidence,eitheraccordingtoestablishedlawsof nature, or established laws of God's universal providence towardsmankind;i.e.either,(1.)Assistancewhichisgiveninallnaturalactions,whereinmendomerelyexerciseandimprovetheprinciplesofnatureandlawsofnature,andcometosuchattainmentsasareconnectedwithsuchexercisesbythemerelawsofnature.Forthereisanassistanceinallsuchnaturalactions,becauseitisbyadivineinfluencethatthelawsofnatureare upheld, and a constant occurrence of divine power is necessary inordertoourliving,moving,orhavingabeing.Thiswemaycallanaturalassistance.Or(2.)Thatassistance,whichthoughitbesomethingbesides

theupholdingofthelawsofnature(whichtakeplaceinallaffairsoflife),is yet, by a divine, universal constitution in this particular affair ofreligion, so connectedwith those voluntary exerciseswhich result fromthismerenaturalassistance,thatbythisconstitutionit indiscriminatelyextends to all mankind, and is certainly connected with such exercisesand improvements, as those just mentioned, by a certain, established,knownrule,asmuchasanyofthelawsofnature.Thiskindofassistance,thoughmanyArminianscall itasupernaturalassistance,differslittleornothing from that natural assistance that is established by a law ofnature.Thelawsoestablishedisonlyaparticularlawofnature,assomeof the lawsofnaturearemoregeneral,othersmoreparticular.But thisestablishment, which they suppose to be by divine promise, differsnothingatall frommanyotherparticular lawsofnature,exceptonly inthiscircumstance,of theestablishedconstitutionsbeingrevealed in theWordofGod,whileothersarelefttobediscoveredonlybyexperience.TheCalvinistssupposeotherwise.Theysupposethatdivineinfluenceandoperation,bywhichsavingvirtueisobtained,isentirelyfrom,andabovecommon assistance, or that which is given in a course of ordinaryprovidence, according to universally established laws of nature. Theysuppose a principle of saving virtue is immediately imparted andimplanted by that operation, which is sovereign and efficacious in thisrespect,thatitseffectproceedsnotfromanyestablishedlawsofnature.Imention this as an entirely different question from the other, viz.Whether the grace of God, by which we obtain saving virtue, isdetermining or decisive. For that it may be, if it be given wholly in acourse of nature, or by such an operation as is limited and regulatedperfectlyaccordingtoestablished,invariablelaws.Fornonewilldisputethatmany things are brought to pass by God in thismanner, that aredecisively ordered by him, and are brought to pass by his determiningprovidence.

Thecontroversy,as itrelatestoefficaciousgrace, inthissense, includesinitthesefourquestions.1.Whethersavingvirtuediffersfromcommonvirtue,orsuchvirtueasthosehavethatarenotinastateofsalvation,innatureandkind,oronlyindegreeandcircumstances?

2.Whetheraholydispositionofheart,asaninternalgoverningprinciple

of lifeandpractice,be immediately implantedor infused inthesoul,oronlybecontractedbyrepeatedacts,andobtainedbyhumancultureandimprovement?

3.Whetherconversion,orthechangeofapersonfrombeingaviciousorwickedman,toatrulyvirtuouscharacter,beinstantaneousorgradual?

4.Whetherthedivineassistanceorinfluence,bywhichmenmayobtaintrue and saving virtue, be sovereign and arbitrary, or whether God, ingiving this assistance and its effects, limitshimself to certain exact andstatedrules,revealedinhisWordandestablishedbyhispromises?13.Eph.1:19-20,"Whatistheexceedinggreatnessofhispowertous-ward,accordingtotheworkingofhismightypower,"ortheeffectualworking,asthewordsignifies—Thesewords,accordingtotheeffectualworkingofhispower,weshallfindappliedtoconversion,togrowthingrace,andtoraising us up at last. You have them applied to conversion, Eph. 3:7,"WhereofIwasmadeaminister,accordingtothegiftofthegraceofGod,giventome,bytheeffectualworkingofhispower."Solikewisetogrowingrace,Eph.4:16,"ThewholebodyincreasethwiththeincreaseofGod,bythe effectual working in the measure of every part." — And to theresurrection togloryat the lastday,Phil.3:21, "Hewill changeourvilebodies,accordingtotheeffectualworkingofhismightpower,wherebyheisabletosubdueallthingstohimself."

And that the power of God in conversion, or in giving faith and thespiritualblessingsthatattendit, isheremeant,maybearguedfromtheapostle'schangeofphrase,thatwhereasintheforegoingverse,hespokeoftherichesofthegloryofChrist'sinheritanceinthesaints,hedoesnotgoontosay,"andwhatistheexceedinggreatnessofhispowertowardsthem,"(i.e.thesaints),whichsurelywouldhavebeenmostnatural,ifhestillhadrespectonlytothepowerofGodinbestowingtheinheritanceoffutureglory.But,insteadofthat,weseehechangesthephrase,"andwhatistheexceedinggreatnessofhispowertous-wardwhobelieve;"plainlyintimatingsomekindofchangeofthesubject,orarespecttothesubjectofsalvationwithregardtosomethingdiverse.Whereasbeforehespokeofsaints in their future state only, now he speaks of something that thesaints,wethatdwellinthisworldthatbelieve,arethesubjectsof.Andastheapostle includeshimself, so it is themore likelyhe shouldhave the

mightypowerofGodinconversioninhisthought:hisconversionhavingbeensovisibleandremarkableaninstanceofGod'smarvelouspower.Again,theapostle,inprayingthatthey"knowingtheexceedinggreatnessofGod's power," etc. prays for such a knowledge and conviction of thepowerofGod tobring themto lifeandglory,whichwasamost specialremedyagainstsuchdoubtsas thechurch inthethenpresentstatewasmost exposed to, viz. that their being preserved to glory and salvationthrough all their trials, persecutions, and the great opposition thatwasmade by the enemies of Christ and their souls. Therefore, aftermentioning the glory of their inheritance, he, for their comfort andestablishment, mentions the power of God to bring them to thepossessionofthisinheritance,astheapostlePeterdoes,1Pet.1:4-5,"Toaninheritanceincorruptible—whoarekeptbythepowerofGodthroughfaith unto salvation." He speaks to their hearts, for here was theirdifficulty and temptation to doubting. But if the keeping them in faithshowed such great power,muchmoredid the first bringing them fromheathenismandthepowerofsin,darkness,andspiritualdeathandruin,into a state of faith and salvation quickening them when dead intrespassesandsins:asitisagreaterinstanceofdivinepowertoraisethedead,thantomaintain lifethat isexposedtodanger,andit isagreaterwork to reconcile us being enemies, than to keep us friends beingreconciled. It was natural for the apostle to put them in mind of thepowerofGodmanifestedintheirconversionashewouldstrengthentheirfaith in his power to raise them at the last day, and glorify them toeternity.Dr.Goodwin says, he findsmost of theGreek fathers ran thiswayininterpretingtheplace.HementionsTheophylactandChrysostom,and cites these words of Chrysostom: "The apostle's scope is todemonstratebywhatalreadywasmanifestedinthem,viz.ThepowerofGodinworkingfaith,andtoraiseuptheirheartstobelievewhatwasnotmanifested,viz.theraisingofthemfromdeathtolife.Itbeing(saithhe)afarmorewonderfulworktopersuadeasoultobelieveinChrist,thantoraise up a deadman, a farmore admirable work of the two." Besides,what the apostle says in the continuation of his discourse, explains hismeaning, and puts thematter of his intending to include the power ofGodmanifestedintheirconversion,outofalldoubt,asintheverynextsentence,"andyouhathhequickened,whoweredeadintrespassesandsins;" and every word that follows to the end of the second chapter,

confirms the same thing. I shall mention a few of them: Eph 2:2,"Whereinintimepastyewalked—accordingtotheprinceofthepowerof the air, the spirit that now worketh effectually in the children ofdisobedience."Thisshowstheexceedinggreatnessofpowerintheirbeingdeliveredfromsuchastate,whereintheywereheldbythegreatpowerofso strong an enemy.Eph2:5-6, "Evenwhenwewere dead in sin, hathquickened us together in Christ, and hath raised us up together, andmade us sit together in heavenly places in Christ Jesus." These thingstendtoshowhowthepowerofGodintheirconversion,andthehappy,honorable,andgloriouschangeoftheirstatebyit,wasaccordingtothepower that wrought in Christ when he was quickened, raised up, andmadetosit inheavenlyplaces,asEph.1:19-21.Nowtobackthiswithaparallelplace,ashereinthisplacetheapostlespeaksofthegreatnessofGod'spowerinworkingfaith,andparallelsitwiththepowerthatraisedupChrist fromthedead,sowe findhesays theverysamething inCol.2:12-13, "Ye are buriedwith him in baptism,wherein also ye are risenwithhimthroughthefaithoftheoperationofGod,whohathraisedhimfromthedead."InthattextinEphesianstheapostlespeaksoffaith,"thepowerthatworksinusthatbelieve."SointhistextinColossians,"yearerisenwithhim,throughthefaithoftheoperationofGod,whohathraisedhim from the dead."Again, secondly, inEphesians, togetherwithwhattherefollowsinchap.2,hecomparesbelievingtoarisingfromthedead.SohereinColossians,"yearerisenwithhimthroughfaith."Thirdly,asinEphesians the apostle speaks of the work of God in giving faith, asparallelwithhisworkinraisingChrist,sohedoeshereinColossians,"Yeare risenwithhim through the faithof theoperationofGod,whohathraised him from the dead." Fourthly, as we in Ephesians are said tobelieve,accordingtotheefficaciousworkingofGod,thewordενεργειαςis also used here in Colossians. It is called faith of the operation, oreffectualworkingofGod.AndasthereGodissaidtobetheauthor,thesame that raisedupChrist, and towork faith in them, sohere it is thefaith of the operation ofGodwho raisedChrist from thedead, so that,every way, one place is parallel with the other.Some pretend that inthat expression, through the faith of the operation of God, there is norespecttoGod'soperationastheefficientcauseof faith,butonlytotheoperationofGodthatraisedChristastheobjectoffaith,whichbelievesthat power and operation as it was manifested in raising Christ, and

whichisbelievedtobesufficienttoraiseusupalso.Butthattheapostlemeans theoperationofGod ingiving faith, appearsbyCol.2:11,whichintroduces these words, where the apostle says, "In whom ye arecircumcisedwiththecircumcisionmadewithouthands,inputtingoffthebodyof thesinsof the fleshby thecircumcisionofChrist."Thephrase,madewithouthands,inScripture,alwaysdenoteGod'simmediatepower,above the course of nature, and above second causes. Thus, when hespeaksofheaven,2Cor.5:1,hecalls it "ahousenotmadewithhands,"and inHeb. 9:11, the humannature ofChrist,whichwas framedby sowonderful and supernatural a power of theHolyGhost, is said to be a"tabernaclemadewithouthands."

Note—Theforegoingremarks,concerningthetextsinEph.1:19-20,andinCol.2:11-13;aretakenchieflyfromDr.Goodwin'sWorks,vol.1,p.298,etc. 14. It is a doctrinemightily in vogue, thatGodhas promisedhissavinggracetomen'ssincereendeavorsinprayingforitandusingpropermeanstoobtain it, so that it isnotGod'smerewill thatdetermines thematter,whetherweshallhavesavinggraceornot,butthatthematterisleft with us to be determined by the sincerity of our endeavors.Butthereisvastconfusioninalltalkofthiskind,forwantofitsbeingwell-explained what is meant by sincerity of endeavor, and through men'sdeceiving themselves by using words without a meaning. I think theScriptureknowsofbutonesortofsincerityinreligion,andthatisatrulypiousorholysincerity.TheBiblesuggestnonotionofanyothersortofsincere obedience, or any other sincerity of endeavors, or any doingswhatsoeverinreligion,thandoingfromlovetoGodandtruelovetoourduty. As to those that endeavor and take pains (let them do ever somuch), thatyetdonothing freely,or fromanytrue love toordelight inGod, or free inclination to virtue, but wholly for by-ends, and fromsinister andmercenary views, as being driven and forced against theirinclination, or induced by regard to things foreign:— I say, respectingsuchasthese,IfindnothinginScripturethatshouldleadustocallthemhonestandsincereintheirendeavors.IdoubtnotbutthattheScripturepromises supernatural, truly divine, and saving blessings, to such asincerityofendeavorasarisesfromtruelovetoourduty.Butthen,asIapprehend,thisisonlytopromisemoresavinggracetohimthatseeksitin theexerciseof savinggrace, agreeably to that repeated sayingofour

Savior, "to him that hath shall be given, and he shall have moreabundance." Persons, in seeking grace with this sincerity, ask in faith.They seek these blessings in the exercise of a saving faith, the greatconditionofthecovenantofgrace.AndIsuppose,promisesaremadetono sincerity, but what implies this. And whoever supposes that divinepromises aremade to any other sincerity than this, I imagineheneverwillbeabletomakeouthisscheme,andthatfortworeasons:

I. On such a supposition, the promises must be supposed to be to anundetermined condition. And,II. Even on the supposition that thepromises aremade to someother sincerity than a trulypious sincerity,thesovereigngraceandwillofGodmustdeterminetheexistenceoftheconditionof thepromises,andso thewholemuststilldependonGod'sdetermining grace.I. On the supposition that the promises of savinggrace are made to some other sincerity of endeavor than that whichimplies true and saving piety of heart, they must be made to anundeterminedcondition,andsobeineffectnopromisesatall.Iftherebeanythingelseworthytobecalledsincerityinendeavorsafterholiness,but a free,pious inclination, or true regardor love toholiness,nothingbettercanbementioned than this,viz.endeavorsafterholiness, fromarealwillingnessofhearttoputforththoseendeavorsfortheagent'sownsake,yetforsuchendsasprudenceandself-lovewouldpropose:suchashisowneternalinterest,salvationfromeverlastingmisery,etc.Sothatbysincerityhere, isnotmeantanyholyfreedomorvirtuousdispositionordesire,but it signifiesnomore thanrealityofdispositionandwill toendeavor for some end, only provided the end be subservient to self-preservation. But the thing that truly in this case denominates theendeavor sincere, is the reality of the will or disposition of heart toendeavor,andnotthegoodnessofthewillordisposition.Nowifthisbethesincerityofendeavorwhichismeant,whenmentalkofitsbeingthecondition of peremptory and decisive promises of saving grace, then itneverhas(asIknowof)yetbeentold,andIsupposeneverwillorcanbetold,what the conditionof thepromise is.The thing thatneeds to bedetermined,inordertoknowthiscondition,ishowgreatadegreeofthissortofsincerity,orrealwillingnessofhearttoendeavorthatamanmusthavetobeentitledtothepromise.Fortherecanbenoquestionbutthatmultitudes that live in gross wickedness, and are men of a very

debauched, flagitious behavior, have some degree of it, and there arenone,evenofthosethatarethemoststrictandpainfulintheirendeavor,but have it in a very imperfect degree, and, inmany things, fail of thissincerity of endeavor. For itmust be kept inmind that the sincerity ofheartwe are speaking of, attending religious duties, is only a reality ofwillingness touseendeavors.Andeverymanwhatsoever, thatusesanyendeavoratall forhissalvation,oreverperformsanyreligiousduty, totheendthathemaygotoheavenandnottohell,hasthissincerity.Forwhatevermendovoluntarilyforthisend,theydofromarealwillingnessanddispositionofhearttodoit.Foriftheywerenotwillingtodoit,theywouldnotdoit.Theresurelyarenovoluntaryactionsperformedwithoutmen's being willing to perform them. And is there any man that willassertthatGodhasabsolutelyorperemptorilypromisedhissavinggracetoanymanthateverstirshandorfoot,orthinksonethoughtinordertohis salvation?And on the other hand, as to those that go farthest intheirendeavors,stilltheyfail,innumberlessinstances,ofexercisingthiskind of sincerity, consisting in reality of will. For such are guilty ofinnumerablesins,andeverymanthatcommitssin,bysodoing,insteadofbeingsincerelywillingtodohisduty,sincerelywillsthecontrary.Forsofarasanyactionsofhisarehissin,sofarhiswillisinwhathedoes.Noactionisimputedtousanyfurtherthanitisvoluntary,andinvolvesthereal disposition of the heart. The man, in this painful endeavor, failscontinuallyofhisduty,or(whichisthesamething)ofperfectobedience.Andsofarashedoesso,hefailsofsincerityofendeavor.Nomanisanyfurtherdefectiveinhisobedience,thanasheisdefectiveinsincerity,forthere thedefect lies, viz. in hiswill, and thedisposition of his heart. Ifmenwereperfectinthese,thatwouldbethesamethingastobeperfectin obedience, or complete in holiness. Nothing ever of omission orcommission is sin, any farther than it includes the real disposition andwill,andtherefore,nomenareanyfarthersinful,thanastheyaresincerein sinning, and so far as they are sincere in sinning, so far they aredeficientof sincerelyendeavoring theirduty.Now, therefore,wherearethe bounds to which men must come in order to be entitled to thepromise?Somehaveafaintsincerityofendeavor,whononedosupposeare entitled to the promise. And those that have most sincerity ofendeavor, do greatly fail of that degree of sincerity that they ought tohave, or fall short of that which God requires. And there are infinite

degrees between these two classes. And if every degree of strength ofendeavorisnotsufficient,andyetsomecertaindegreeofit,greatlyshortof thatwhichGodrequires, is sufficient, then let itbedeterminedwhatthatdegreeis.

Somehavedetermined thus, that ifmen sincerely endeavor todowhatthey can, God has promised to help them to do more, etc. But thisquestionremainstoberesolved,whethertheconditionofthepromisebe,that he shall sincerely endeavor to dowhat he can, constantly, or onlysometimes.Forthereisnomanthatsincerelyendeavorstodohisdutytotheutmost constantly,with this sort of sincerity consisting in reality ofwillsotodo.Ifhedid,hewouldperfectlydohisdutyatalltimes.For,aswasobservedbefore,nothingelseisrequiredbutthewill,andmenneverfailoftheirdutyorcommitsin,butwhentheirrealwillistosin.

But if the condition of the promise be sincerely doing what they cansometimes, then it shouldbedeclaredhowoftenorhowgreatapartofthetimeofman'slife,hemustexercisethissincerity.It ismanifestthatmenfailoftheirdutyeveryday,yeacontinually,andtherefore,thatthereisacontinualdefectofsincerityofendeavorinthepracticeofduty.Ifitshouldbesaid that theconditionof thepromiseofsavinggrace is that,take one timewith another and onedutywith another, the sincerity oftheirwillshouldbechieflyinfavoroftheirduty,or,inotherwords,thatthey should be sincere in endeavors to do more than half their duty,though they sincerely neglect the rest. I would inquirewhere they findsuch promises as these in the Bible? Besides, I think it can bedemonstrated that there isnot amanon earth that ever comesuphalfwaytowhatthelawofGodrequiresofhim,andconsequently,thatthereis in all more want of sincerity, than any actual possession of it. Butwhether it be so or no, how does it appear that if men are sincere inendeavorswith respect tomore thanhalf theirduty,Godhaspromisedthemsavingmercyandgrace,thoughthroughadefectoftheirsincerity,therestbeneglected?

But if we suppose the sincerity to which divine promises are made,implies a true freedom of the heart in religious endeavors andperformances,consistinginlovetoGodandholiness,incliningourheartstoourdutyforitsownsake,hereissomethingdeterminateandprecise,

as a title to the benefit promised does not depend on any particulardegreeofsinceritytobefoundoutbydifficultandunsearchablerulesofmathematicalcalculation,butonthenatureofit:—Thissinceritybeingathingofanentirelydistinctnatureandkindfromanythingthat is tobefound in thosemenwhohaveno interest in thepromises. Ifmenknowtheyhave thissincerity, theymayknowthepromisesare theirs, thoughtheymaybesensibletheyhaveverymuchofacontraryprincipleintheirhearts, the operations of which are as real as of this. This is the onlysincerityinreligionthattheScripturemakesanyaccountof.Accordingtothe Word of God, then and then only, is there a sincere universalobedience, when persons love all God's commands, and love all thosethingswhereinholinessconsists,andendeavorafterobedience toeverydivine precept, from love and of free choice. Otherwise, in scriptureaccount,thereisnothingbutsinceredisobedienceandrebellion,withoutanysincerityofthecontrary.Fortheirdisobedienceisoffreechoice,fromsincere love tosin,anddelight inwickedness.But their refraining fromsome sins, and performing some external duties, is without the leastdegreeoffreechoiceorsincerelove.Ifhereitshouldbesaidthatmenwhohavenopietyofheartinasavingdegree,yetmayhavesomedegreeoflovetovirtue,anditshouldbeinsistedthatmankindarebornwithamoral sense,which implies anatural approbationof and love to virtue.Andtherefore,menthathavenottheprincipleoflovetoGodandvirtueestablished to that degree as to be truly pious men, and entitled toheaven, yetmay have such degrees of them as to engage them, with adegree of ingenuous sincerity and free inclination, to seek after fartherdegrees of virtue, and so with a sincerity above that which has beenmentioned, viz. a real willingness to use endeavors from fear and self-interest.—Itmayberepliedthatifthisbeallowed,itwillnotatallhelpthematter.For still the samequestion returns, viz.whatdegreeof thissincerity is it thatconstitutes thepreciseconditionof thepromise?It issupposed that all mankind have this moral sense, but yet it is notsupposedthatallmankindareentitledtothepromisesofsavingmercy.Therefore the promises depend, as above noticed, on the degree ofsincerity,underthesamedifficulties,andwiththesameintricacies,andall the forementioned unfixedness and uncertainty. And other thingsconcerningthissincerity,besidesthedegreeofit,areundetermined,viz.how constant this degree of sincerity of endeavormust be; how long it

must be continued; andhow early itmust be begun.Thus, it appearsthat on the supposition of God's having made any promises of savinggrace to the sincere endeavors of ungodlymen, it will follow that suchpromises are made to an undetermined condition.But a supposedpromise to an undetermined condition, is truly no promise at all. It isabsurd to talkofpositivedeterminatepromisesmade to somethingnotdetermined, or to a condition that is not fixed in the promise. If theconditionbenotdecided, there isnothingdecisive in theaffair.If themasterofafamilyshouldgiveforthsuchapretendedpromiseasthistohisservants."Ipromisethatifanyofyouwilldosomething,thoughItellyou not what, that I will surely give him an inheritance among mychildren:" would this be truly any promise at all?I proceed now toobserve,II. On the supposition that the promises of saving grace aremadetosomeothersincerityofendeavor,thanthatwhichimpliestrulypioussincerity, thesovereigngraceandwillofGodmustdetermine theexistence of the condition of the promises.And so thewholemust stilldepend on God's determining grace, and that, of whatever kind thissincerity (short of truly pious and saving sincerity), is supposed to be:whetheritconsistsonlyinarealityofwill,arisingfromforeignmotivesfor a certain degree of endeavors or use of means, or whether it be acertainsincerityorrealityofwillingnesstouseendeavors,arisingfromanaturalloveofvirtue.Forallsupposethesincerity,towhichthepromisesaremade,tobethatinwhichsomearedistinguishedfromothers:nonesupposingthatallmankind,withoutexception,havethissinceritywhichis the condition of the promises. Therefore, this sincerity must be adistinguishingattainment.Andhow is it that someattain to it, andnotothers?Itmustbeinoneofthesetwoways:eitherbythesovereigngiftofGod's will, or by their endeavors. To say the former, is to give up thepoint,andtoownthatthesovereigngraceandwillofGoddeterminestheexistence of the condition of the promises. But if it be said that thisdistinguishingsincerityofendeavorisobtainedbymen'sownendeavor,then Iask,what sortofendeavor is it attainedby?Sincereendeavororinsincere?Nonewillbesoabsurd,astosay,thatthisgreatconditionofsavingpromisesisattainedtobyinsincereendeavors.Forwhattendency,eithernaturalormoral,cantheexerciseofinsincerityhave,toproduceorattain to sincerity? But if it be said that distinguishing sincerity ofendeavorisattainedtobydistinguishingsincereendeavor,thisistorun

round in a ridiculous circle, and still the difficulty remains and thequestion returns: how the distinguishing sincerity that first of all tookplace in the affair came to have existence, otherwise than by thedetermining grace of God?And if it be said that there is no need ofsupposinganysuchthingasanyprevious,habitualsincerity,oranysuchsinceritygoingbefore,asshallbeanestablishedprinciple,but that it issufficient that the free will does sincerely determine itself to endeavorafter holiness:— I answer, whether we suppose the sincerity that firstentitlestothepromises,tobeasettledhabitorestablishedprinciple,ornot, it does not in the least remove the difficulty, as long as it issomething, in which some men are distinguished from others, thatprecedesthedistinguishingendeavorwhichentitlestothepromises,andis the source and spring of those endeavors. This first distinguishingsincerity,whichisthespringofthewholeaffair,musthaveexistencebysomemeans or other. And it must proceed either from some previoussincereendeavoroftheman'sown,whichisacontradiction,orfromGod,which is thepoint required,or itmustbe the effect of chance, inotherwords, of nothing.If we suppose that distinguishing sincerity ofendeavor by which somemen are interested in the promises of savinggrace, and not others, to be some certain degree of love to virtue, oranything else in the disposition or exercise of the heart, yet itmust beownedthatallmeneitherarealikebynature,astolovetovirtue,ortheyarenot.If theyarenot,butsomehavenaturallyagreater lovetovirtuethan others, and this determines some, rather than others, to therequisite sincerity of endeavor after saving grace, thenGod determinesthe affair by his sovereign will. For he, and not men themselves,determines all distinguishing qualifications or advantages thatmen arebornwith.Ofiftherebenodifferencenaturally,butonemanisbornwiththesamelovetovirtueasanother,thenhowdosomemenfirstattaintomoreofthislovetovirtuethanothers,andsopossessthatdistinguishingsincerity of endeavor which consists in it? To say it arises from aprevious,distinguishingsincerityofendeavor,attempt,desire,orwill,isacontradiction.Therefore,itmustproceedfromthedetermininggraceofGod; which being allowed, the great point in dispute is allowed. 15.Eph. 2:8, "By grace are ye saved, through faith; and that not ofyourselves:it isthegiftofGod."Mr.Beachobserves,"thistextdoesnotmeanthattheirfaithissoGod'sgift,asnottobeofthemselves,asismost

evidenttoanywhoreadstheoriginal."Thisiscertainlyagreatmistake.What I suppose hemeans is that the relative that, being of the neutergender,andthewordπιϚιςof the feminine, theydonotagreetogether.ButifhewouldtranslatetheGreekrelativethatthing,viz.thethinglastspokenof,allthedifficultyvanishes.Vid.BezainLoc.SuchScripturesasthese,1Cor.15:10,"NotI,butthegraceofGodthatwaswithme;"Gal.2:20, "Not I, but Christ liveth in me;" prove efficacious grace. Thevirtuous actions of men that are rewardable, are not left to men'sindifference,withoutdivineorderingandefficacy,soastobepossibletofail.Theyareoften in theScripture thematterofGod'spromises.HowoftendoesGodpromisereformations!HowoftendoesGodpromisethatgreatrevivalofreligioninthelatterdays!Dr.Whitbyseemstodenyanyphysical influenceat all of theSpiritofGod,on thewill; andallowsaninfluencebymoralsuasionandmoralcausesonly,p.344.ThisistodenythattheSpiritofGoddoesanythingatall,exceptinspiringtheprophets,and giving the means of grace, with God's ordination of this in hisprovidence. If God do anything physically, what he does must beefficacious and irresistible.Such an assistance Dr.Whitby maintains,and,concerningit,saysthefollowingthings—p.221,222."First.ThenIsay itmustbegrantedthat inraisingan idea inmybrainbytheHolySpirit,andtheimpressionmadeuponitthere,theactionistrulyphysical.Second. That in those actions I amwholly passive: that is, Imyself donothingformallytoproducethoseideas,butthegoodSpirit,withoutmyoperation,doesproducetheminme.Third.That theseoperationsmustbe irresistible in their production, because they are immediatelyproducedinuswithoutourknowledgeofthem,andwithoutourwill,andsowithout those faculties bywhichwe are enabled to act."Though itshouldbe allowed thatGodassistsmanwith aphysical assistance, andyet an obliged and promised assistance only, thenGoddoes not do, oreffect, or give the thing assisted to, anymore than if he operated andassistedmenonlyaccording to theestablished lawsofnature,andmenmayasproperlybe said todo it of themselvesandof theirownpower.The doing of the thing, is in the same manner in their power. TheassistancebywhichGodassistsadrunkardthatgoes to thetavern,andtheredrinksexcessively,orbywhichheassistsanadultererorpirate intheiractions,isthatheupholdsthelawsofnature;thelawsofthenatureof thehuman soul,whereby it is able toperformsuchand suchacts in

suchorderanddependence;thelawsoftheunionofsoulandbody,andmovesthebody insuchastatedmanner inconsequenceofsuchactsofthesoul;andupholds the lawsofmotionandcauses that thereshallbesuch and such effects in corporeal things, and also of men's minds inconsequence of such motions. All the difference is that the assistancewhich he grants in the duties of religion, is according to a newerestablishment than theother,according toamethodestablisheda littlelater,andalso that themethodofassistance, in theonecase, iswrittenandrevealedbywayofpromiseorcovenant,andnotintheother.Butifit be said that though God has promised assistance, yet he has notpromised the exactdegree, as,notwithstandinghispromise,hehas lefthimselfatlibertytoassistsome,muchmorethanothers,inconsequenceoftheverysameendeavor.—Ianswer,thatthiswillproveagivingupoftheirwholescheme,andwillinfalliblybringintheCalvinisticalnotionofsovereign and arbitrary grace: whereby some, with the very samesincerity of endeavor,with the same degree of endeavor, and the sameuse ofmeans, nay, although all things are exactly equal in both cases,both as to their persons and behavior, yet one has that success bysovereign grace andGod's arbitrary pleasure, that is denied another. IfGod has left himself no liberty of sovereign grace in giving success toman's endeavors, but his consequent assistance be always tied to suchendeavorsprecisely,thenman'ssuccessisjustasmuchinhisownpower,and is in the same way the fruit of his own doings, as the effect andfulfillment of his endeavors to commit adultery ormurder, and indeedmuch more. For his success in those endeavors is not tied to suchendeavors, butmaybeprovidentially disappointed.Althoughparticularmotionsfollowsuchandsuchactsofwill,insuchastateofbody,exactlyaccording to certain laws of nature, yet a man's success in suchwickednessisnotatalltiedtohisendeavorsbyanydivineestablishment,as the Arminians suppose success is to man's endeavors afterconversion.For the Spirit ofGod, by assisting in the allegedmanner,becomes not the efficient cause of those things, as the Scriptures docertainlyrepresenthim.IfGodbenot theproperbestower,author,andefficientcauseofvirtue,thenthegreatestbenefitsflownotfromhim,arenotowingtohisgoodness,norhavewehimtothankforthem."Christupbraidsthecitieswhereinmostofhismightyworksweredone,thattheywereworse thanSodom,etc.and theJewsof thatgeneration, that they

were worse than the men of Ninevah; and the Pharisees, that thepublicans and harlots went into the kingdom of God before them. Butwhydidhedo this, if the only reasonwas that the onewas brought torepentby effectual grace, and theothernot?" (SeeWhitby,p. 169, 170,171.) I answer, the unbelief and impenitence of those cities, of thatgeneration,andofthosePharisees,when,onthecontrary,thepublicansandNinevehrepented,andthemenofSodomwouldhaverepented,wasanargumentthattheywereworse,moreperverse,andhard-heartedthanthey. Because, though repentance is owing to special, efficaciousassistance, yet inhisordinarymethodsofproceedingwithmen,God iswont much more rarely to bestow it on those that are more perverse,hard-hearted,androotedinevil,thanothers.Somuchthemoreastheirhearts are hardened, somuch the less likely are they to be brought torepentance. And though there be oftentimes exceptions of particularpersons, yet it still holds good as a general rule, and especially withregardtosocieties,nations,cities,andranksofmen:sothatChristmightwell, from the fact that hementions, draw an argument of the greaterperversenessandstubbornnessof thosesocietiesandranksofmenthathe spoke of. 16. A command and amanifestation of will are not thesame thing. A command does not always imply a true desire that thething commanded should be done. Somuch at least ismanifest by theinstanceofAbrahamcommandedtoofferupIsaac.Thatcommandwasnot such an effect of the divine will, as the commands to believe andrepent,etc.17.Either thestrongerthehabitual inclinationtogood is,the more virtuous, and the stronger the disposition to evil, the morevicious.Or if itbeotherwise, then indifferenceorwantof inclination isessential to both virtue and vice. 18. Dr. Whitby's inconsistencyappears in that one while, when he is disputing against the decree ofelection,hemaintains that theepistles,where theapostle speaks to theelects,arenotwrittentotheconvertedonly,becausethenitsuitshisturnthat the persons addressed should not be converted. But afterwards,when disputing against efficacious grace, he maintains that where theapostlesays,"Godworkethinyoubothtowillandtodo,"etc.Phil.2:13,hespeaksonlytothemthatareconverted,p.228.Again,whenitsuitstheDoctor's turn, when writing about perseverance, then all whom theapostleswrite to are true saints.Asparticularly those the apostlePeterwritesto,thathadpreciousfaith,p.399.AndtheGalatiansaddressedin

Paul'sepistle,p.401,402.19.Whenthepsalmistprays,"Makemetogointhewayofthystatutes;"isit indeedmeaningthatGodwouldgivehimthegeneralgracewhichhegivestoall,andwhichissufficientforallif theywill but improve it?And is this all? 20.Arminians argue thatGod has obliged himself to bestow a holy and saving disposition, oncertainconditions,andthatwhatisgiveninregeneration,isgiveneitherfor natural men's asking, or for the diligent improvement of commongracebecauseotherwise,itwouldnotbeourfaultthatwearewithoutit,nor our virtue that we have it. But if this reasoning is just, the holyqualities obtained by the regenerate, are only the fruits of virtue, notvirtues themselves. All the virtue likes in asking, and in the diligentimprovementofcommongrace.

21. Pro. 21:1, "The heart of the king is in the hand of the Lord, as theriversofwater;heturnethitwhithersoeverhewill."ThisshowsthattheArminian notion of liberty of will, is inconsistent with the Scripturenotion ofGod's providence and government of theworld. See also Jer.31:18, "Turnme,and I shallbe turned."Mat.7:18, "Agood treecannotbring forth evil fruit; neither can a corrupt treebring forth good fruit."Let us understand this howwewill, it destroys theArminiannotion ofliberty,andvirtue,andvice.Forifitmeansonlyagreatdifficulty,thensomuchthelessliberty,andthereforesomuchthelessvirtueorvice.Andtheprecedingversewouldbefalse,whichsays,"everytreebringethforthgoodfruit,"etc.Rom.8:6-9,"Fortobecarnallymindedisdeath;buttobespirituallymindedislifeandpeace:becausethecarnalmindisenmityagainstGod;foritisnotsubjecttothelawofGod,neitherindeedcanbe.SothentheythatareinthefleshcannotpleaseGod.Butwearenotintheflesh,butinthespirit,ifsobethattheSpiritofGoddwellinyou.Now,ifanymanhavenottheSpiritofChrist,heisnoneofhis."Thedesignoftheapostle inthisplaceoverthrowsArminiannotionsof liberty,virtue,andvice. It appears fromScripture thatGod gives such assistance to virtueand virtuous acts, as to be properly a determining assistance, so as todetermine the effect, which is inconsistent with Arminian notions ofliberty.TheScriptureshowsthatGod'sinfluenceinthecaseissuch,thathe is the cause of the effect. He causes it to be: which shows that hisinfluence determines thematter, whether it shall be or not. Otherwiseinnumerable expressions of Scripture are exceedingly improper, and

altogetherwithoutameaning.

22.Dr.Whitby'snotionoftheassistanceoftheSpiritisofthesamesortwith inspiration. Whereas that which I suppose is the true notion, isentirelydifferent.Consequentlytheirnotionismuchmoreenthusiastical,does much better agree with, and much more expose to perniciousenthusiasm,thanours.Hencewefindthatthegrossestenthusiasts,suchasQuakersandothers, aregenerallyArminians in thedoctrinesof freewill,etc.

23. Scripture expressions are everywhere contrary to the Arminianscheme,accordingtoalluseof languageof theworld inthesedays.Butthentheyhavetheirrefugehere.Theysay,theancientfiguresofspeechareexceedinglydiversefromours,andthatweinthisdistantagecannotjudgeatallofthetruesenseofexpressionusedsolongago,butbyhavingaskillinantiquity(beingversedinancienthistoryandcriticallyskilledintheancient languages),notconsideringthat theScriptureswerewrittenforus intheseagesonwhomtheendsof theworldarecome.Yea, theyweredesignedchieflyforthelatterageoftheworld, inwhichtheyshallhave their chief, and comparatively almost all their effect. They werewrittenforGod'speopleinthoseages,ofwhomatleastninety-nineinahundred must be supposed incapable of such knowledge, by theircircumstances and education, and nine hundred and ninety-nine in athousandofGod'speoplethathithertohavebeensavedbytheScriptures.Itiseasy,bycertainmethodsofinterpretation,torefineandcriticizeanybooktoasensemostforeigntothemindoftheauthor.

24. IfGodbe trulyunwilling that there shouldbeanymoral evil in theworld,whydoesnothecauselessmoraleviltoexistthanreallydoes?Ifitbe answered, as is usual to suchkindof objections, that thoughGod isunwilling there should bemoral evil, yet hewill not infringe onman'sliberty,ordestroyhismoralagencytopreventit:—ThenIaskthatifthisbeall,whydoesGodcausesomuchlesstoexistatsomecertaintimes;onthecontrary,causesvirtuegloriouslytoprevail?Othertimesarespokenof and promised, wherein it shall prevail yet vastly more. And this isspoken of as of God's effecting, and is abundantly so spoken of andpromised,aswhatGodwoulddo,andnoneshouldhinder,etc.

The Arminian principles, denying the efficacious, determining grace ofGod,asthecauseofmen'svirtueandpiety,arewhollyinconsistentwiththe promises and prophecies of the future flourishing of religion andvirtue in the world, and never can bemade consistent therewith. Thisflourishingof religion isspokenofaswhatGodwilleffect,and ismadethematterofhisabundantpromise.Itisspokenofashisgloriousworkandtheworkofhisalmightypower,andaswhathewilleffectandnoneshallhinderandwhathewilleffectagainstallopposition,removingandovercomingthewickednessofmen,etc.

25.Dr.Stebbingsays,p.104,"Somuchgraceasisnecessarytoleadustothatobediencewhichisindispensablyrequiredinordertosalvation,Godwillgivetoeveryone,whohumblyanddevoutlypraystohimfor it; forthis is the condition, and the only condition prescribed by our Savior,Luke11:9-13,'AndIsayuntoyou,Ask,anditshallbegivenyou;seek,andyeshallfind;knock,anditshallbeopeneduntoyou.Foreveryonethatasketh,receiveth;andhethatseeketh,findeth;andtohimthatknocketh,itshallbeopened.Ifthenye,beingevil,knowhowtogivegoodgiftsuntoyourchildren;howmuchmoreshallyourheavenlyFathergivetheHolySpirittothemthataskhim?'—wherethepromiseoftheSpiritismade."Here humility and devotion are mentioned as the condition of thatobediencewhichis indispensablyrequiredinordertosalvation.Bythatobediencewhichisrequiredinordertosalvationmustbemeant,either:1.Thatsortofvirtueandobediencethatisrequisite,or,2.Perseverancein it. If he means that sort of virtue which is requisite in order tosalvation,thenIwouldaskwhatsortofhumilityanddevotionisthat,towhichGodhaspromisedthegracewhichisnecessarytotheirobtainingthatvirtuewhichistheconditionofsalvation?Mustitnotbereal,sincerehumilityanddevotion?SurelyifGodhaspromisedsogreatagifttoanyhumility and devotion, itmust be to thatwhich is sincere and upright.Because that which is not sincere is nothing. It is hypocritical: amereshowofthatwhichisreallywanting.AnditwouldbeveryunreasonabletosupposethatGodpromisessuch infiniterewardstohypocrisy,whichhehasoftendeclaredtobeabominabletohim,andwhichonlyprovokeshimthemore.Butifitbetrue,sincere,uprighthumilityanddevotion,itis unreasonable to suppose that God makes this the condition of thatgrace which is necessary to his obtaining that kind of virtue which is

requisite to salvation. Because he,who has this humility and devotion,has that kind of virtue already. The Scripture everywhere speaks ofuprightnessandsincerityofheart, as thatvirtue that is saving.He thatsincerely asks for grace to obey, has that sincerity and uprightness ofheart that is exercised in sincere obedience. For he that sincerely asksthis,issincerelywillingtoobey,orsincerelydesirousofobeying.Or,2.IftheDoctor,by thatobedience that is indispensablyrequired inorder tosalvation,meansperseveranceinsincerevirtue,andthisbepromisedtodevoutly and sincerely asking it, then hereby must be meant, eitherdevoutlyandsincerelyaskingitonce,orfinalperseveranceinthissincereasking, or a certain limited continuance in that asking. If a finalperseveranceinaskingbetheconditionofgracetoleadustopersevere,saving virtue is, as said before, the condition of itself. For perseveringsincerity is theconditionofobtainingperseveringsincerity.If itbeonlyonceasking,oraskedalimitednumberoftimes,oralimitedcontinuanceinasking, this is contrary to theArminiandoctrineaboutperseverance.For it supposesaperson in this life, onapast condition, tobealready,beforetheendofthedayofhisprobation,soconfirmedinobediencethatitisimpossibleforhimtofallaway.

26.Onedanger of theseArminiannotions is that they strongly tend topreventconvictionofsin.

27.ThevastdifferencesofArminianstoanaccurateandclearviewofthescopeanddesignof thesacredpenmen,andacriticalknowledgeof theoriginal,willproveforevervainandinsufficienttohelpthemagainstsuchclear evidence as the Scripture exhibits concerning efficacious grace. Idesireitmaybeshown,ifitcanbethateveranytermsthatarefullerandstrongerareusedmorefrequently,oringreatervariety,tosignifyGod'sbeingtheauthor,efficient,andbestowerofanykindofbenefit,thanastothebestowmentoftruevirtueorgoodnessofheart:whetherconcerningthedeliverance out ofEgypt, or themanna thatwas raineddown fromheaven, or the bestowment of the blessings of Canaan, or savingNoahand his family in the ark, or the raising any from the dead, or Christ'sgivinghealthtothesick,orsighttotheblind,orbreadtothehungryinthe wilderness, or anything else whatsoever. There also is: the givingbeingtomankindintheircreation;thegivingreasontothemwiththeir

othernatural faculties; thegiving themlifeandbreath; thegiving themthe beautiful form of their bodies; the giving them life at the generalresurrection; the giving them their glory and happiness in heaven; theprophetsandtheWordofGodbytheprophetsandothers;thegivingthemeansofgraceandsalvation;andthegivingChristandprovidingmeansofsalvationinhim.Yea,IknowofnoonethinginScripturewhereinsuchsignificant,strongexpressionsareused,insogreatvariety,oronehalfsooften, as the bestowment of this benefit of true goodness and piety ofheart.Butafterall,wemustbefaceddowninitwithvastconfidence,thatthe Scriptures do not imply any more than only exhibiting means ofinstruction, leaving the determining and proper causing of the effectwhollywithman,astheonlyproper,efficient,anddeterminingcause:—andthatthecurrentofScriptureisallagainstus,andthatitisbecausewedonotunderstandlanguage,andarebigotsandfools for imagininganysuchthingasthattheScripturessayanythingofthatnature,andbecausethe divines on our side do not understand Greek, and do not lay theScripturebeforethem,normindthescopeofScripture,norconsidertheconnection, etc. etc. Perhaps it will be said that every one of thoseScriptures, which are brought to prove efficacious grace, may haveanother interpretation, found out by careful and critical examination.But,alas!IsthatthewayoftheMostHigh'sinstructingmankind:tousesuch a multitude of expressions, in different languages, and variousdifferentages,allwhichintheirnaturalandmostcommonacceptation,inalllanguages,nations,andages,mustundoubtedlybeunderstoodinaparticularsense?Yea,thewholethreadandcurrentofallthatGodsays,accordingtotheuseofspeechamongmankind,tendstoleadtosuchanunderstanding,andsounavoidablyleadshispeopleinallagesintosuchthing;intendingonlythatthetruemeaningshouldnotbefoundout,butby the means of acute criticism, which might possibly hit upon thestrange,unusual,andsurprisingmeaning?

28.Insteadofpersonsbeingthedeterminingandefficientcausesoftheirownvirtueandpiety,afterallthemoralmeansGoduseswithman,letussuppose some third person betweenGod and the subject of this gift ofvirtue,tobeintheverysamemannerthesovereignlydeterminingcauseandefficientofvirtue;thathehadpowertobestowitinus,orcauseustobethesubjectsof it, just inthesamemannerastheArminianssuppose

we ourselves have power to be the causes of our being the subjects ofvirtue; and that it depended on this third person's freewill, just in thesamemannerasnowtheysupposeourhavingvirtuedependsonourownfree will; and that God used moral means with that third person tobestowvirtueonus,justinthesamemannerthatheusedmoralmeanstopersuadeus to cause virtue in ourselves, and themoralmeanshad thelike tendency to operate on his will as on ours. But finally, it was leftentirely to his free will to be the sole determining cause whether weshouldhavevirtue,withoutanysuchinfluenceonhiswillasintheleastto insure his sovereignty, arbitrary disposal, and perfectly free self-determination,anditshouldbeleftcontingent,whetherhewouldbestowitornot.Andinthesecircumstances,thisthirdpersonshouldhappentodetermine in our favor, and bestow virtue: — Now I ask, would it bepropertoascribethemattersowhollytoGod,insuchstrongtermsandinsuchagreatvariety;toascribeitsoentirelytohimashisgift;topraytohimbeforehandforit;togivehimthanks;togivehimalltheglory,etc.?Onthecontrary,wouldnotthisdeterminingcause(whosearbitrary,self-determined, self-possessed, sovereign will, decides the matter), beproperlylookeduponasthemaincause,vastlythemostpropercause,thetruestauthorandbestowerofthebenefit?Wouldnothebe,asitwere,allin the cause? Would not the glory properly belong to him, on whosepleasurethedeterminationofthematterproperlydepended?

29.Byregeneration,beingnewcreatures,raisedfromdeathinsin,intheNew Testament, is not meant merely persons' being brought into thestate and privileges of professing Christians, according to Dr. Taylor.WhenChrist saysuntoNicodemus, John3:3, "Verily, verily, I sayuntothee,exceptamanbebornagainhecannotseethekingdomofGod;"hedoesnotmeanmerely,thatunlessamanbebroughttoaparticipationofthenewstateandprivilegesoftheChristianchurch,hecannotenteronthepossessionandprivilegesoftheChristianchurch.Forthatwouldbenonsense,andonlytosay,unlessamanbebornagain,hecannotbebornagain,orunlessamanenterintothenewstateofthings,aserectedbytheMessiah, he cannot enter on the new state of things as erected by theMessiah.Norcanhemeanthatunlessamanbeaprofessing,Christian,hecannotseethefutureandeternalprivilegesofthekingdomofheaven,forhesupposesmanyheathenswillseethekingdomofGodinthatsense.

And how unreasonablewould it be to suppose that Christ would teachthis doctrine of the necessity of being instated in his new-modeledchurch,assuchagreat,important,andmaindoctrineofhis!

Taylor,tomakeouthisscheme,isforcedtosupposethatbybeingbornofGodismeanttwothingsintheNewTestament(seep.127ofhisKey,andon Original Sin, p. 144, etc.). So he is forced to suppose that by thekingdom of God ismeant two things (p. 125marginal note, and otherplaces), and so he supposes two senses of our being of the truth, ourbeing of or in God, and knowingGod (see p.127marginal note).He isforced to suppose that many of the expressions, signifying antecedentblessings,aretobetakeninadoublesense(seep.138.No.243,etc.).Seehow evidently being born of God signifies something else than a beingbroughtintothestateofprofessingChristians,1John2:29,"Ifyeknowthat he is righteous, ye know that every one that doth righteousness isbornofhim."Chap.3,"WhatsoeverisbornofGod,dothnotcommitsin;forhisseedremaineth inhim,andhecannotsin,becausehe isbornofGod." Chap. 4:8, "Every one that loveth is born of God, and knowethGod." 1 John 5:4, "Whatsoever is born ofGod, overcometh theworld."Verse18,"Weknowthatwhosoever isbornofGod,sinnethnot;buthethat isbegottenofGod,keepethhimself; and thatwickedone touchethhimnot."

Soit isexceedingapparentthatknowingGod,andbeingofGod,andinGod,havingthishopeinhim,etc.meansomethingbesideourChristianprofession,andprinciples,andprivileges.1John2:3,etc."Herebydoweknowthatweknowhim,ifwekeephiscommandments.Whosokeepethhisword,inhimverilyistheloveofGodperfected.Herebyknowwethatweareinhim."Chap.3,"Everyonethathaththishopeinhim,purifiethhimself,evenashe ispure."Chap.3:14,"Weknowthatwehavepassedfromdeath unto life, becausewe love the brethren." Chap. 4:12, "Ifwelove one another, God dwelleth in us." Taylor supposes that this sameapostle,bybeingbornofGod,meansbeingreceivedtotheprivilegesofprofessingChristians.John1:12(p.49);1John5:1andverse18(p.48);1John3:1(p.49).

30.Whydoestheapostlesay,concerningapostates,"theywerenotofus:iftheyhadbeenofus,theywouldnodoubthavecontinuedwithus;but

theywentout,thattheymightbemademanifestthattheywerenotatallofus:"— if itbe,asDr.Taylor supposes, thatprofessingChristiansareindeed of the society of Christians to all intents and purposes, have alltheirprivileges,aretrulythechildrenofGod,membersofChrist,ofthehouseholdofGod,saints,believersthathaveobtainedlikepreciousfaith,are all one body, have one spirit, one faith, one inheritance, have theirheartspurifiedandsanctified,areall thechildrenof light,areallof thehouseholdofGod,fellow-citizenswiththesaints,haveallfellowshipwithChrist,etc.?

31.Itistrue,thenationoftheJewsareintheOldTestamentsaidtobeelected, called, created, made, formed, redeemed, delivered, saved,bought,purchased,begotten.ButparticularJewsarenowheresospokenof, at least with reference to the same thing, viz. their nationalredemption,whentheywerebroughtoutofEgypt,etc.

David, in thebookofPsalms, thoughhe is so abundant there in givingthankstoGodforhismercies,andisalsosofrequentinpraisingGodforGod'sredeeminghispeopleoutofEgypt,andthesalvationGodwroughtforthenationandchurchofIsraelatthattime,yetheneveronceblessesGod (having respect to that salvation) that God had chosen him andredeemedhim,boughthim,regeneratedhim.Henever(havingreferenceto that affair) speaks in the languageof theapostle, "He lovedme, andgavehimselfforme:"thoughheoftenspeaksoftheblessednessofthosemenGodhadchose,andcausedtocomenighuntohim,agreeablytothelanguageoftheNewTestament,andoftenblessesGodforredeemingandsavinghiminparticular.Butnever,inanyofthesethings,hasherespectto thosenationalprivileges,nor indeedanyotherof thepenmenof thePsalms, which is very strange, if the privilege of being bought, made,created, etc. as applied in the New Testament applies to himself inparticular,andwhichthisandtheotherapostlesapplied tomanyotherparticularpersons.

32.ThatprofessingChristiansaresaidtobesanctified,washed,etc.doesnotargue,thatallprofessingChristiansaresoinfact.ForTaylorhimselfsays,"itshouldbecarefullyobserved,thatitisverycommoninthesacredwritingstoexpressnotonlyourChristianprivileges,butalsothedutytowhich they oblige, in the present or preterperfect tense; or to speak of

that as done, which only ought to be done, and which, in fact, maypossiblyneverbedone:asinMat.5:13,"Yearethesaltoftheearth,"thatis, ye ought to be. Rom. 2:4, "The goodness of God leadeth thee torepentance;"that is,oughtto leadthee:Rom.6:2;chap.8:9;Col.3:3;1Pet. 1:6, "Wherein ye greatly rejoice;" i.e. ought to rejoice. 2 Cor. 3:18,"Weallwithopenface(enjoyingthemeansof)beholding,as inaglass,thegloryoftheLord,are(oughttobe,enjoythemeansofbeing)changedintothesameimagefromglorytoglory."1Cor.5:7,"Yeareunleavened,"i.e.obligatedbytheChristianprofessiontobe.Heb.13:14,"Weseek(i.e.weoughttoseek,oraccordingtoourprofession,weseek)acitytocome."1John2:12-15;3:9;5:4-18,andinotherplaces.(SeeTaylor'sKey,p.139.No. 244 and p. 144. No.246.) This overthrows all his supposed proofs,that those which he calls antecedent blessings do really belong to allprofessingChristians.

33.Thecasewasquiteotherwise intheChristianchurchwithregardtoelection,redemption,creation,etc.fromwhatitwaswiththeJews.Withthe Jews, election, their redemption out of Egypt, their creation,was anationalthing.Itbeganwiththemasanation,anddescended,asitwere,fromthenationtoparticularpersons.ParticularpersonswerefirstofthenationandchurchoftheJews,so,bythatmeans,hadaninterestintheirelection, redemption, etc. that God wrought of old. The being of thenation and church of Israel,was the ground of a participation in theseprivileges. *31* But it is evident it is contrariwise in Christians. Withregardtothem,theelection,redemption,creation,regeneration,etc.arepersonalthings.Theybeginwithparticularpersons,andascendtopublicsocieties.Men are first redeemed, bought, created, regenerated, and bythat means become members of the Christian church, and this is thegroundoftheirmembership.Paul'sregeneration,andChrist'slovinghimand giving himself for him, was the foundation of his being of theChristian church, that holy nation, peculiar people, etc. — whereas,David's being one of the nation of Israel, is the proper ground of hisparticipation in Israel's redemption out of Egypt, and of that birth andformationofthepeoplethatwereatthattime.Itisapparentthecasewasthus. It cannot be otherwise. It is evident that the new creation,regeneration,calling,andjustification,arepersonalthings,becausetheyare be personal influences; influences of God's Spirit on particular

persons,andpersonalqualifications.

Their regenerationwas a personal thing, and therefore, it is not calledsimplyanenteringintothecreation,orobtainingapartinthenewworldornewJerusalem,etc.butaputtingofftheoldman,andputtingonthenewman.Theyarefirstraisedfromthedead,andbythatmeanscometobelongtothechurchofChrist.Theyarefirstlivelyorlivingstones,andbythatmeanscometobelongtothespiritualhouse,andtheholytemple.Bybeing lively stones, they come to be parts of the living temple, andcapable of it. So that their being alive is prior to their belonging to theChristianchurch.TheChristiancallingisrepresentedasbeingthegroundof theirbelonging to thechurch.Theyarecalled into thechurch, calledintothefellowshipofJesusChrist.Theirspiritualbaptismorwashing,ispriortotheirbeinginthechurch.Theyarebyonespiritbaptizedintoonebody.TheyputonChrist,andsobecomeinterestedinChrist,andsharerswiththosethathadapartinhim.BysuchapersonalworkoftheSpiritofGod, theywere firstmademeet tobepartakerswith thesaints in light,beforetheywerepartakers.

34. Itwill follow fromTaylor's scheme, thatSimon the sorcererhadaninterestinalltheantecedentblessings.Yettheapostletellshimhewasatthattimeinthegallofbitterness,andinthebondof iniquity.Ifhewasreallyjustified,washed,cleansed,sanctified,thenhowwasheatthattimein thebondof iniquity? Justification, forgiveness, etc. is a release fromthebondofiniquity.Iftheheartbepurifiedbyfaith,itdoesnotremaininthegallofbitterness.

35. Saving grace differs from common grace, in nature and kind. Tosuppose only a gradual difference, would not only be to suppose thatsome in a state of damnation are,within an infinitely little, as good assome ina stateof salvation (whichgreatlydisagreeswith theArminiannotionofmen'sbeingsavedbytheirownvirtueandgoodness),butthis,takenwiththeArminiannotionofmen'sfallingfromgrace,willnaturallyleadustodeterminethatmanythatareonceinastateofsalvation,maybeinsuchastate,andoutofit,scoresoftimeinaveryshortspace.Forthoughaperson is in a stateof salvation,hemaybebut just in it, andmay be infinitely near the limits between a state of salvation anddamnation.Andasthehabitsofgraceare,accordingtothatscheme,only

contractedandraisedbyconsiderationandexerciseandtheexertionofthestrengthofthemind,andarelostwhenamanfallsfromgracebytheintermissionorcessationoftheseandbycontraryactsandexercises,andas thehabits andprinciplesof virtueare raisedand sunk,brought intobeingandabolishedbythosethings,andboththedegreeofthemandthebeingofthemwhollydependonthem:—theconsequencewillnaturallybethatwhenamanisfirstraisedtothatdegreeofavirtuousdisposition,astobeinastateofsalvation,andthedegreeofvirtueisalmostinfinitelynearthedividingline,itwillnaturallybeliabletobealittleraisedorsunkeveryhour,accordingas the thoughtsandexercisesof themindare:asthemercury in the thermometerorbarometer isneverperfectlyat rest,but is always rising or subsiding, according to the weight of theatmosphere,orthedegreeofheat.

36.First.Themainthingmeantby thewordefficacious is this: itbeingdecisive. This seems to be the main question. Second. Its beingimmediateandarbitraryinthatsense,asnottobelimitedtothelawsofnature.Third.Thattheprinciplesofgracearesupernaturalinthatsense,that they are entirely different from all that is in the heart beforeconversion.Fourth.Thattheyareinfused,andnotcontractedbycustomand exercise. Fifth. That the change is instantaneous and not gradual.These four lastheadsmaybe subdivisionsof a secondgeneralhead, sothat the divisions may be thus: I. The main thing meant is that it isdecisive: II.That it is immediate and supernatural.The four last of theheadsmentionedabove,maybesubdivisionsifthislast.

Sothattherearetwothingsrelatingtothedoctrineofefficaciousgrace,whereinliesthemaindifferencebetweentheCalvinistsandArminiansastothisdoctrine.I.ThatthegraceofGodisdetermininganddecisiveastotheconversionofasinner,oraman'sbecomingagoodman,andhavingthosevirtuousqualifications thatentitle toan interest inChristandhissalvation.II.Thatthepower,andgrace,andoperationoftheHolySpiritinor towards theconversionofasinner is immediate: that thehabitoftrue virtue or holiness is immediately implanted or infused, that theoperation goes so far, that a man has habitual holiness given himinstantlywhollybytheoperationoftheSpiritofGodandnotgraduallybyassistance concurring with our endeavors, so as gradually to advance

virtueintoaprevailinghabit.Andbesidesthese,III.Itisheldbymanyoflate,thatthereisnoimmediateinterpositionofGod,butthatallisdonebygenerallaws.

TheformeristhatwhichisofgreatestimportanceorconsequenceinthecontroversywithArminians(thoughtheothersarealsoveryimportant),andthisonlyiswhatIshallconsiderinthisplace,perhapstheothersmaybeconsidered,Godwilling,insomeotherdiscourse.

37.ConcerningwhattheArminianssay,thatthesearespeculativepoints:all devotion greatly depends on a sense and acknowledgment of ourdependenceonGod.Butthisisoneoftheverychiefthingsbelongingtoourdependence onGod:howmuch stress do theScriptures lay onourdependenceonGod!AllassistanceoftheSpiritofGodwhatsoever,thatisby any present influence or effect of the Spirit, anything at all that aperson that is converted fromsin toGod is the subject of, throughanyimmediateinfluenceoftheSpiritofGoduponhim,oranythingdonebythe Spirit since the completing and confirming the canon of theScriptures,must be done by a physical operation, either on the soul orbody.

TheHolySpiritofGoddoessomethingtopromotevirtueinmen'shearts,and tomake themgoodbeyondwhat theangels cando.But theangelscan present motives, can excite ideas of the words of promises andthreatenings, etc. and can persuade in this way bymoralmeans: as isevident,becausethedevilsinthiswaypromotevice.

38.ThereisnoobjectionmadetoGod'sproducinganyeffects,orcausinganyevents,byanyimmediateinterposition,producingeffectsarbitrarily,orby the immediateeffortsofhiswill,butwhat liesequallyagainsthisordering it so, that any effects should be produced by the immediateinterposition of men's will, to produce effects otherwise than theestablishedlawsofnaturewouldhaveproducedwithoutmen'sarbitraryinterposition.

I beg the reader's attention to the following quotations — "Thatotherwise,theworldcannotbetheobjectofinquiryandscience,andfarless of imitation by arts: since imitation necessarily presupposes a

certain, determinate object, or fixed ascertainable relations andconnectionsofthings;andthat,uponthecontrarysupposition,theworldmust be absolutely unintelligible.Nature, in order to be understood byus, must always speak the same language to us. It must thereforesteadfastly observe the same general laws in its operations, or workuniformly,andaccordingtostated,invariablemethodsandrules.Thoseterms,order,beauty,generalgood,etc.plainlyinclude,intheirmeaning,analogy;andconstancy,uniformityamidstvariety;orinotherwords,theregular observance of general settled laws, in the make and economy,production, and operations or effects, of any object to which they areascribed.Whereverorder,fixedconnections,orgenerallawsandunityofdesigntakeplace,thereiscertaintyinthenatureofsuchobjects,andsoknowledgemaybeacquired.Butwherethesedonotobtain,therecanbenothing but unconnected independent parts. All must be disorder andconfusion,andconsequentlysuchaloosedisjointedheapofthingsmustbe an inexplicable chaos. In one word, science, prudence, government,imitation, and art, necessarily suppose the prevalence of general lawsthroughout all the objects in nature towhich they reach.No being canknowitself,projectorpursueanyscheme,orlaydownanymaximsforitsconduct,butsofarasitsownconstitutioniscertain,andtheconnectionof thingsrelative to itare fixedandconstant.Forso faronlyare thingsascertainable,andtherefore,sofaronlycanrulesbedrawnfromthem."Turnbull'sMor.Phil.Part.I.Introd.

"Theexerciseofallmoralpowers,dispositions,andaffectionsofmind,asnecessarily presuppose an established order of nature or general lawssettledbytheauthorofnaturewithrespecttothem,astheexerciseofourbodily senses about qualities and effects of corporeal beings do withregardtothem.Wecouldneitheracquireknowledgeofanykind,contracthabits,orattaintoanymoralperfectionwhatsoever,unlesstheauthorofour nature had appointed and fixed certain laws relating to ourmoralpowers, and their exercises and acquisitions." Ibid. p. 13, 14. Yet thisTurnbullstrenuouslyholdsaself-determiningpower inthewillofman.Suchlikearguments,iftheyarevalidagainstanyinterpositionatall,willprevailagainstallinterpositionofGodorman,againsttheinterpositionofGodevertobringtheworldtoanend,oramendit;andprovethatallshallbeaccordingtogenerallaws.Andtheymightaswellarguethatthe

makingoftheworldtoowasbygenerallaws.IfitbesaidthatitisofgreatimportanceandabsolutenecessitythatGodshouldatlastinterposeandrectifythecourseofnature—Ianswer,thisisyieldingthepoint,thatincases of great importance, it is reasonable to suppose theremay be aninterpositionthatmaybearbitrary,andnotbygenerallaws.

39. It is not necessary thatmen should be able, by the connections ofthings, to know all future events, nor was this ever in the Creator'sdesigns.Ifithadbeenso,hecouldhaveenabledthemtoknowthefuturevolitionsofmen,andthoseeventsthatdependuponthem,whicharebefarthemostimportant.

40.Thenatureofvirtuebeingapositivething,canproceedfromnothingbutGod's immediate influence, andmust take its rise from creation orinfusionbyGod.Foritmustbeeitherfromthat,orfromourownchoiceand production, either at once or gradually, by diligent culture. But itcannotbeginortakeitsrisefromthelatter,viz.ourchoiceorvoluntarydiligence.Forifthereexistnothingatallofthenatureofvirtuebefore,itcannotcomefromcultivation.Forbythesuppositionthereisnothingofthenatureofvirtuetocultivate,itcannotbebyrepeatedandmultipliedacts of virtuous choice, till it becomesahabit.For there canbenoonevirtuouschoiceunlessGodimmediatelygivesit.Thefirstvirtuouschoice,oradispositiontoit,mustbeimmediatelygiven,oritmustproceedfroma preceding choice. If the first virtuous act of will or choice be from apreceding act of will or choice, that preceding act of choicemust be avirtuousactofchoice,whichiscontrarytothesupposition.Forthentherewouldbeaprecedingactofchoicebeforethefirstvirtuousactofchoice.Andifitbesaidthefirstvirtuousactofchoiceisfromaprecedingactofwillwhichisnotvirtuous,thisisabsurd.Foranactofwillnotvirtuous,cannotproduceanotheractofwillofanatureentirelyaboveitself,havingsomething positive in it which the cause has nothing of, and moreexcellent than it is, — any more than motion can produce thought orunderstanding, or the collision of two bodies can produce thought, orstonesandleadcanproduceaspirit,ornothingcanproducesomething.

41. As toman's inability to convert himself— In them that are totallycorrupt there can be no tendency towards their making their heartsbetter,tilltheybegintorepenttheystillapproveofit,andthattendsto

maintaintheirbadnessandconfirmit.Buttheycannotbeginsincerelytorepentofthebadnessoftheirheartstilltheirheartsbegintobebetter,forrepentanceconsists inachangeof themindandheart.So that it isnotmen'srepentance that firstgivesrise to theirhavingabetterheart,andthereforeitcannotbeanytendencyinthemtomaketheirheartsbetter,thatgivesrisetoit.Theheartcanhavenotendencytomakeitselfbetter,till it begins tohave a better tendency, for therein consists its badness,viz. its having no good tendency or inclination.And to begin to have agoodtendency,or,whichisthesamething,atendencyandinclinationtobebetter,isthesamethingastobeginalreadytobebetter.Andthereforetheheart'sinclinationtobegood,cannotbethethingthatfirstgivesrisetoitsbeingmadegood.Foritsinclinationtobebetteristhesamethingwithitsbecomingbetter.

42.IttherebeanyimmediateinfluenceoractionoftheSpiritofGodatallonanycreatedbeings,inanypartoftheuniversesincethedaysoftheapostles, it is physical. If it be in exciting ideas of motives, or in anyrespect assisting or promoting any effect, still it is physical, and everywhitasmuchso,asifwesupposethetemperandnatureoftheheart isimmediatelychanged.Anditisasnearakintoamiracle.Ifthelatterbemiraculous,soistheformer.

43.Whoeversupposedthatthetermirresistiblewasproperlyusedwithrespecttothatpowerbywhichaninfantisbroughtintobeing;meaning,irresistiblebytheinfant?Orwhoeverspeaksofaman'swalkingoutofasoundsleepirresistibly,meaningthathecannotresistawaking?OrwhosaysthatAdamwasformedoutofthedustoftheearthirresistibly?SeewhatIhavesaidoftheuseofsuchtermsasirresistible,unfrustrable,etc.inmyInquiryaboutLiberty.

44. The opponents of efficacious grace and physical operation,may bechallenged to show that it is possible that any creature should becomerighteous without a physical operation, either a being created with thehabitofrighteousness,oritsbeingimmediatelyinfused.SeewhatIhavewritteninmybookofOriginalSin,inthosesectionswhereinIvindicatethedoctrine of original righteousness, and argue, that ifAdamwasnotcreated righteous, no way can be invented how he could ever becomerighteous.

45.Astothat,Mat.7:7,"Seekandyeshall find;" it isexplainedbysuchplacesasthat,Deu.4:29,"ButiffromthencethoushaltseektheLordthyGod,thoushaltfindhim,ifthouseekhimwithallthyheartandwithallthy soul." And byDeu. 30:2-6, "If thou shalt return unto the Lord thyGod,andshaltobeyhisvoicewithallthyheartandwithallthysoul;theLord thyGodwill circumcise thine heart, and the heart of thy seed, tolovetheLordthyGodwithallthyheart,andwithallthysoul;"whichisveryparallelwiththat,"tohimthathathshallbegiven."

46. The Scripture teaches that holiness, both in principle and fruit, isfromGod. "It isGodwhoworketh in you,both towill and todoofhisgoodpleasure."AndPro.16:1,"Thepreparationoftheheartinman,andtheanswerof the tongue, is from theLord."Comparing thiswithotherpartsofthebookofProverbs,evincesthatitisamoralpreparation,andtheanswerofthetongueinmoralregards,thatismeant.

47.Reasonshowsthatthefirstexistenceofaprincipleofvirtuecannotbefrom man himself, nor in any created being whatsoever, but must beimmediatelygivenfromGod,orthatotherwiseitnevercanbeobtained,whateverthisprinciplebe:whetherlovetoGod,orbeahabitcontractedberepeatedacts.Butitismostabsurdtosupposethatthefirstexistenceof the principle of holy action, should be preceded by a course of holyactions.Because therecanbenoholyactionwithoutaprincipleofholyinclination.Therecanbenoactdonefromlovethatshallbethecauseoffirstintroducingtheveryexistenceoflove.

48.Godissaidtogivetruevirtueandpietyofhearttoman:toworkitinhim, to create it, to form it, andwith regard to itwe are said tobehisworkmanship.Yea,thattheremaybenoroomtounderstanditinsomeimpropersense,itisoftendeclaredasthepeculiarcharacterofGod,thatheassumesitashischaractertobetheauthorandgiveroftruevirtue,inhis being called the Sanctifier, he that sanctifies us: "I am he thatsanctifieth you."This is spokenof as thegreatprerogativeofGod,Lev.20:8andotherparallelplaces.Hedeclaresexpresslythatthiseffectshallbeconnectedwithhisact,orwithwhatheshalldoinordertoit."Iwillsprinkle clean water, and you shall be clean."What God does is oftenspoken of as thoroughly effectual; the effect is infallibly consequent.

"Turnus,andweshallbeturned."JesusChristhasthegreatcharacterofaSavioron thisaccount, that "hesaveshispeople fromtheirsins."SeeRom. 11:26-27, "And so all Israel shall be saved; as it is written, thereshallcomeoutofZionadeliverer,andshallturnawayungodlinessfromJacob.For this ismycovenantunto them,whenI shall takeaway theirsins."Godsays,"Iwillputmylawintotheirheart;Iwillwritemylawintheirinwardparts,andtheyshallnotdepartfromme;Iwilltakeawaytheheartofstone,andgivethemaheartofflesh;Iwillgivethemahearttoknowme; Iwill circumcise theirhearts to loveme; oh, that thereweresuchaheartinthem!"Anditisspokenofashiswork:togive,tocause,tocreatesuchaheart,toputitinthem.Godissaidtoinclinetheirhearts,notonlytogivestatutes,buttoinclinetheirheartstohisstatutes.

Moses speaks of the great moral means that God had used with thechildrenofIsraeltoenlightenthemandconvinceandpersuadethem,butof their being yet unpersuaded and unconverted, and gives this as areason: thatGodhadnot given themaheart toperceive, asDeu. 29:4,"YettheLordhathnotgivenyouahearttoperceive,andeyestosee,andears to hear, unto this day." The Scripture plainly makes a distinctionbetween exhibiting light, or means of instruction and persuasion, andgivingeyestosee,circumcisingtheheart,etc.

49.WhyshouldChristteachustoprayintheLord'sprayer,"Thywillbedoneonearthasitisinheaven,"ifitisnotGod'sworktobringthateffecttopass,anditislefttoman'sfreewillandcannotbeotherwise,becauseotherwise it isnovirtue,andnoneof theirobedience,ordoingofGod'swill, and God does what he can oftentimes consistently with man'sliberty,andthosethatenjoythemeansheuses,dogenerallyneglectandrefusetodohiswill?Hedoessomuchthathecanwellsay,whatcouldIhave done more? And yet almost all are at the greatest distance fromdoinghiswill.SeeCol.1:9-10.

50. If it be as the Arminians suppose, that all men's virtue is of thedetermination of their own free will, independent on any priordetermining,deciding,anddisposingoftheevent;thatitisnopartoftheordering of God, whether there bemany virtuous or few in the world,whetherthereshallbemuchvirtueorlittle,orwhereitshallbe,inwhatnation,country,orwhen,orinwhatgenerationorage,orwhetherthere

shallbeanyatall:—ThennoneofthesethingsbelongtoGod'sdisposal,and therefore, surely it doesnotbelong tohim topromise them.For itdoesnotbelongtohimtopromiseinanaffair,concerningwhichhehasnotthedisposal.

AndhowcanGodpromise,asheoftentimesdoes inhisWord,glorioustimes, when righteousness shall generally prevail, and his will shallgenerallybedone;andyetthatitisnotaneffectwhichbelongstohimtodetermine; it is not left to his determination, but to the sovereign,arbitrarydeterminationofothers,independentlyonanydeterminationofhim; and therefore surely they ought to be the promisers? For him topromise,whohasitnotinhishandtodisposeanddetermine,isagreatabsurdity,andyetGodoftentimesinpromising,speaksofhimselfasthesovereigndisposer of thematter, using such expressions as abundantlyimplyit.Isa.60:22,"ItheLorddohastenitinitstime."Surelythisisthelanguage of a promiser, and not merely a predictor. God promisesAbrahamthat"allthefamiliesoftheearthshallbeblessedinhim."Godswears"everykneeshallbow,andeverytongueconfess."AnditissaidtobegiventoChrist,thateverynation,etc.shouldserveandobeyhim,Dan.7. After what manner they shall serve and obey him is abundantlydeclaredinotherprophecies,asinIsa.11,andinnumerableothers.Thesearespokenofinthenextchapter,asexcellentthingsthatGoddoes.

51.IfGodisnotthedisposingauthorofvirtue,thenheisnotthegiverofit.Theverynotionofagiverimpliedadisposingcauseofthepossessionof the benefit. 1 John 4:4, "Ye are of God, little children, and haveovercome them (i.e. have overcome your spiritual enemies), becausegreaterishethatisinyou,thanhethatisintheworld;"thatis,plainly,heisstronger,andhisstrengthovercomes.Buthowcanthisbeareason,ifGoddoesnotput forthanovercoming, effectual strength in thecase,but leaves it to freewill togetthevictory, todeterminethepoint intheconflict?52.Therearenosortofbenefitsthataresomuchthesubjectof the promises of Scripture, as this sort: the bestowment of virtue, orbenefitswhich imply it.How often is the faith of theGentiles, or theircoming into the Christian church, promised to Christ in the OldTestament,Isa.49:6andmanyotherplaces,andhehaspromisedittohischurch,chap.49:18-21andinnumerableotherplaces.SeeRom.15:12-13.

What a promise have we, Isa. 60:21, "Thy people also shall be allrighteous,theyshallinheritthelandforever,thebranchofmyplanting,theworkofmyhand,thatImaybeglorified"—comparedwiththenextchapter, 3rd verse, "That theymaybe called the treesof righteousness,theplantingoftheLord,thathemightbeglorified."Seealsoverse8thofthesamechapter.LikewiseIsa.60:17-18,"Iwillmakethyofficerspeace,and thy exactors righteousness; violence shall nomore be heard in thyland,wastingnordestructionwithin thyborder, but thou shalt call thywallsSalvation,andthygatespraise."Hereitispromisedthattherulersshallberighteous,andtheninthe21stversefollowing,itispromisedthatthepeopleshallbeso.Thechangeofmentobeofapeaceabledispositionispromised, as inplaces innumerable, so in Isa. 11:6-11, "Thewolf alsoshalldwellwith the lamb,and the leopardshall liedownwith thekid,"etc.Isa.55:5,"Behold,thoushaltcallanationthatthouknowestnot,andnationsthatknewnotoftheeshallrununtothee,becauseiftheLordthyGod,andfortheHolyOneofIsrael,forhehathglorifiedthee."Jer.3:15,"AndIwillgiveyoupastorsaccordingtomineheart,whichshallfeedyouwith knowledge and understanding." This implies a promise that thereshouldbesuchpastorsinbeing,andthattheyshouldbefaithfultofeedthe peoplewith knowledge and understanding. Jer. 10:23, "Theway ofman is not in himself." Stebbing owns that on Arminian principles,conversiondependingonthedeterminationoffreewill,itispossible,initsownnature,thatnoneshouldeverbeconverted(p.235).Thenallthepromisesofvirtue,oftherevivalofreligion,etc.arenothing.Jer.31:18,"Turnthoume,andIshallbeturned,"—comparedwithJer.17:14,"Healme,OLord,andIshallbehealed;saveme,andIshallbesaved;forthouartmypraise."Whichshowstheforceandmeaningofsuchaphraseologytobe,thatGodalonecanbethedoerofit,andthatifheundertakesit,itwill be effectually done. Jer. 31:32-35, "Not according to the covenantthatImadewiththeirfathers,inthedaythatItookthembythehandtobeing them out of the land of Egypt (which my covenant they brake,althoughIwasahusbanduntothem,saiththeLord);butthisshallbethecovenantthatIwillmakewiththehouseofIsraelafterthosedays,saiththe Lord, I will putmy law in their inward parts, andwrite it in theirhearts, and Iwill be theirGod, and they shall bemy people. And theyshallteachnomoreeverymanhisneighbour,andeverymanhisbrother,saving,KnowtheLord;fortheyshallallknowme,fromtheleastofthem

untothegreatestofthem,saiththeLord;forIwillforgivetheiriniquity,andIwillremembertheirsinnomore."Theprophetelsewheretellswhatis connected with knowing God, viz. doing judgment and justice, andshowingmercy,etc.Jer.22:16;Jer.32:39,40,"AndIwillgivethemoneheartandoneway,thattheymayfearmeforever,forthegoodofthemand their children after them; and Iwillmake an everlasting covenantwiththem,thatIwillnotturnawayfromthemtodothemgood.ButIwillputmyfearintheirhearts,andtheyshallnotdepartfromme."Jer.33:2,"ThussaiththeLord,themakerthereof,theLordthatformedit."Verse8, "And I will cleanse them from all their iniquity, whereby they havesinnedagainstme."Eze.11:18-20,"Andtheyshallcomethither,andtheyshalltakeawayallthedetestablethingsthereof,andalltheabominationthereoffromthence.AndIwillgivethemoneheart,andIwillputanewspiritwithinyou;andIwilltakethestonyheartoutoftheirflesh,andIwillgivethemaheartofflesh;thattheymaywalkinmystatues,andkeepmineordinances,anddothem;andtheyshallbemypeople,andIwillbetheirGod."….Zec.12:10totheend,"AndIwillpouruponthehouseofDavid,andupontheinhabitantsofJerusalem,thespiritofgraveandofsupplications; and they shall look upon me whom they have pierced,"etc.Sointhenextchapteratthebeginning,"Iwillcutoffthenamesofthe idols out of the land, and they shall benomore remembered;" andalso,"Iwillcausetheprophets,andalsotheuncleanspirits,topassoutoftheland."Mal.3:3,4,"Andheshallsitasarefinerandpurifierofsilver;andheshallpurify thesonsofLevi,andpurge themasgoldandsilver,thattheymayofferuntotheLordanofferinginrighteousness.ThenshalltheofferingofJudahandJerusalembepleasantuntotheLord,asinthedaysofold,andasintheformeryears."….53.Wearetold,Job28:28.That "the fear of the Lord is wisdom, and to depart from evil isunderstanding." The same is also abundantly declared in other places.ButitisequallydeclaredthatGodistheauthorwhollyandonly,whichisdeniedofotherthings.Itisalsoabundantlydeclaredinthis28thchapterofJob,thatitcannotbeobtainedofanycreaturebyanymeans,anditisimplied in the end of the chapter that it is God that gives wisdom, isasserted Pro. 2:6: "out of his mouth cometh knowledge andunderstanding."….ItisthepromiseofGodtheFather,Psa.110:2-3,"Thypeopleshallbewillinginthedayofthypower."Psa.119:35,"Makemetogo in thewayof thycommandments."Verse36,"Inclinemyheartunto

thytestimonies."….54.WearedirectedearnestlytoprayandcryuntoGodforwisdom,andthefearoftheLordforthisreason:thatitishethatgivethwisdom,Pro.2at thebeginning.CompareJob28withPro.21:1,"The king's heart is in the hand of the Lord, as the rivers ofwater; heturneth itwhithersoeverhewill."Here it is represented that thewill ofGoddeterminesthewillsofmen,andthatwhenGodpleasestointerpose,he even directs them according to his pleasure, without failure in anyinstance.This shows thatGodhasnot leftmen'shearts so in theirownhands, as to be determined by themselves alone, independently on anyantecedent determination.Pro. 28:26, "He that trusteth in his ownheart is a fool." A man's to be commended for making a wiseimprovementofhisoutwardpossessions,forhisowncomfort,yetthisisthegiftofGod.Ecc.2:24-26,"Thereisnothingbetterforaman,thanthatheshouldeatanddrink,andthatheshouldmakehissoulenjoygoodinhis labour.Thisalso I saw that itwas fromthehandofGod."….John1:12-13,"Asmanyasreceivedhim,tothemgavehepowertobecomethesonsofGod;whichwereborn,notofthewillofman,butofGod."Thusalsoweread,Luke3:8,"GodisableofthesestonestoraiseupchildrenofAbraham." John 3:3, "Except a man be born again, he cannot see thekingdomofGod."Verse 5, "Except amanbe born ofwater, andof theSpirit, he cannot enter into thekingdomofGod.Thatwhich is bornoffleshisflesh,andthatwhichisbornoftheSpiritisspirit."Verse8,"Thewind blowethwhere it listeth, and thou hearest the sound thereof, butcanstnottellwhenceitcometh,andwhitheritgoeth;soiseveryonethatis born of the Spirit." Jam. 1:18, "Of his ownwill begat he uswith thewordoftruth,thatweshouldbeakindoffirst-fruitsofhiscreatures."WhatChristmeantbybeingbornagain,wemay learnby theabundantuseof the likephrasebythesamedisciplethatwrotethisgospel, inhisfirst epistle. He doubtless learned his language from his Master andparticularlyfromthosesayingsofhisconcerningthenewbirth,whichhetookmorespecialnoticeof,andwhichleftthedeepestimpressionsonhismind,whichwemay suppose are thosehe records,whenhewrites thehistoryofhis life.Mat.4:19, "Iwillmakeyou fishersofmen."SoMark1:16,20,togetherwithLuke5,"Fromhenceforththoushaltcatchmen."Compared with the foregoing story of Christ's giving them so great adraughtoffishers,whichwaswhollyhisdoing,andascribedtohim.Mark6:10,"Thykingdomcome;thywillbedone."Mat.11:25-27,"Atthattime

Jesus answered and said, I thank thee, O Father, Lord of heaven andearth,thatthouhasthidthesethingsfromthewiseandprudent,andhastrevealedthemuntobabes.Evenso,Father,forsoitseemedgoodinthysight.AllthingsaredelivereduntomeofmyFather;andnomanknoweththeSon, but theFather;neither knoweth anyman theFather, save theSon,andhetowhomsoevertheSonwillrevealhim."SoLuke10:21,22;John6:37,"AllthattheFathergivethmeshallcomeuntome."Verse44,"Nomancancomeuntome,excepttheFatherwhichhathsentmedrawhim."….John 10:16, "Other sheep I have, which are not of this fold;themalso Imustbring;and thereshallbeone foldandoneshepherd."Verse26-29,"Butyebelievenot,becauseyearenotofmysheep,asIsaiduntoyou;mysheephearmyvoice,andIknowthem,andtheyfollowme;andIgivethemeternallife,andtheyshallneverperish,neithershallanypluck themoutofmyhands.MyFatherwhichgave themme," etc….Acts 15:3, 4, "Declaring the conversion of the Gentiles: — and theydeclaredallthingsthatGodhaddonewiththem."Verse9,"Andputnodifference between us and them, purifying their hearts by faith."Therefore it is not probable that the heart is first purified, to fit it forfaith.John14:12,"Greaterworksthantheseshallhedo,thattheFathermaybeglorified intheSon."Themeaningof it isconfirmedfromJohn12:23,24,28-32,andJohn17:1-3;Isa.49:3-5,and26:15,andIsa.16:14;Isa.17:3-5(especiallyIsa.55:4-5),Jer.30:19;Rom.9:16,"Itisnotofhimthatwilleth,norofhimthatrunneth,butofGodthatshowethmercy."Bysuch an expression in the apostle's phraseology, from time to time, ismeant the use of endeavors, whereby they seek the benefit theywouldobtain.Sowhatheheresays,isagreeabletowhathesaysinRom.11:4-7,where he particularly shows that it is God that preserves the remnant,and that it is of the election of his grace and free kindness, andnot oftheirworks,butinsuchawayoffreedom,asisutterlyinconsistentwithitsbeingoftheirworks.Andinverse7,thatitisnotdeterminedbytheirseeking,butbyGod'selection.Theapostlehere,asDr.Taylorsays,hasrespecttobodiesofmen,totheposterityofEsauandJacob,etc.Yetthishe applies to a distinction made in those days of the gospel, and thatdistinctionmade between those thatwere in the Christian church, andthose thatwerenot, andparticularly someof theJews thatwere in theChristianchurch,andothersof thesamenationthatwerenot:which ismadebysomebelievingandacceptingChrist,andothersrejectinghim;

by that faithwhich theyprofessed to exercisewithall theirhearts; thatfaithwhichwasamercyandvirtue,andthewantofwhichwasafault;asappearsbytheobjectiontheapostlesupposes,Rom.9:19,"Whydothheyetfindfault?"Thewantofwhichfaitharguedhardnessofheart,verse18exposed them to wrath and destruction, as a punishment of sin, Rom.9:22, and exposes persons to be like the inhabitants of Sodom andGomorrah, verse 29.Rom. 11:4-7, "But what saith the answer of Goduntohim?Ihavereservedtomyselfseventhousandmen,whohavenotbowedthekneetotheimageofBaal.Evensoatthispresenttime,thereisaremnantaccordingtotheelectionofgrace.Andifbygrace,thenitisnomoreofworks; otherwise grace isnomore grace.But if it beofworks,then it isnomoregrace;otherwisework isnomorework."2Tim.2:9;Eph. 2:9; Tit. 3:5, "What then? Israel hath not obtained thatwhich heseekethfor;buttheelectionhathobtainedit,andtherestwereblinded."Rom.11:17-18,"Ifsomeofthebranchesarebrokenoff,andthou,beingawildolive-tree,wertgraftedinamongstthem,andwiththempartakestoftherootandfatnessoftheolive-tree;boastnotagainstthebranches."Rom.11:25-27,"BlindnessinpartishappenedtoIsrael,untilthefulnessoftheGentilesbecomein;andsoallIsraelshallbesaved.Asitiswritten,There shall come out of Zion the Deliverer, and shall turn awayungodlinessfromJacob.Forthisismycovenantuntothem,whenIshalltakeawaytheirsins."Togetherwithverses35,36,"Whohathfirstgivenunto him, and it shall be recompensed to him again? For of him, andthroughhim,and tohim,areall things, towhombeglory for everandever." 55. That expression, Rom. 1:7 and 1 Cor. 1:2 and elsewhere,calledtobesaints,impliesthatGodmakesthedistinction.ComparethiswithwhatChristsays,John10:27,"Mysheephearmyvoice."Verse16,"OthersheephaveI,whicharenotof this fold; themalsomustIbring;and they shall hear my voice; and there shall be one fold and oneshepherd."1Cor.1:26-28,totheend:"Foryeseeyourcalling,brethren,howthatnotmanywisemenaftertheflesh,notmanymighty,notmanynoble,arecalled:butGodhathchosenthefoolishthingsof,etc.Thatnofleshshouldgloryinhispresence.ButofhimareyeinChristJesus,"etc.Rom.11latterend.Heb.13:20-21;1Cor.3:5-9,"WhothenisPaul,orwhoisApollos,butministersbywhomyebelieved,evenastheLordgavetoevery man? I have planted, and Apollos watered; but God gave theincrease. So neither is he that planteth anything, neither he that

watereth;butGodthatgiveththeincrease.—WearelabourerstogetherwithGod,yeareGod'shusbandry;yeareGod'sbuilding."According totheArminianscheme,itoughttohavebeen:Ihaveplantedandwateredmore especially. For we have done it only as his servants. But youyourselveshavegiventheincrease:thefruithasbeenlefttoyourfreewill.This is agreeable towhat theArminians from time to time insiston, inwhat theysayupon theparableof thevineyardwhichGodplanted inafruitful hill, etc. and looked that it shouldbring forth grapes, and says,"WhatcouldIhavedonemoreuntomyvineyard?"2Cor.3:3,"YearemanifestlydeclaredtobetheepistleofChrist,ministeredbyus,writtennotwithink,butwiththeSpiritofthelivingGod,notontablesofstone,butonthefleshytablesoftheheart."TheyweretheepistleofChrist,astheeffectoftheSpiritofGodintheirheartsheldforththelightoftruth,ofgospeltruthwithitsevidencetotheworld,asthechurchiscomparedto a candlestick and called the pillar and ground of the truth. This isagreeabletothosescripturesintheOldTestament,thatspeakofwritingGod's law in their hearts, etc. Add to this, 2 Cor. 4:6, "For God, whocommandedthelighttoshineoutofdarkness,hathshinedinourhearts,togivethelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist."2Cor.5:14-18,"Ifonediedforall,thenwerealldead;thattheywhich live, should not henceforth live unto themselves, but unto himwhichdiedforthem,androseagain.Therefore,ifanymanbeinChrist,he is anewcreature:old thingsarepassedaway:behold, all thingsarebecomenew;andall thingsareofGod."2Cor.8:16-17, "Thanksbe toGodwhoput the sameearnest care into theheartofTitus for you.Forindeedheacceptedtheexhortation.Butbeingmoreforward,ofhisownaccordhewentuntoyou."SothenextchapterspeaksoftheCorinthians'forwardness and readiness in their bounty to the poor saints, not as ofnecessity,butwithfreedomandcheerfulness,accordingtothepurposeoftheirownheartsorwills.ButityetspeaksoftheircharityasjustcauseofmuchthanksgivingtoGod,andspeaksexpresslyof thanksgivingtohimfor such a subjection of them to the gospel, and liberal distribution tothem.Gal. 1:15-16, "Butwhen itpleasedGod,who separatedme frommymother'swomb,andcalledmebyhisgrace,torevealhisSoninme,thatImightpreachhimamongtheGentiles,"comparedwith2Cor.4:6-7and the account which he gives himself of his conversion, Acts 26:16-18.Gal.2:19-20,"Ithroughthelawamdeadtothelaw,thatImightlive

untoGod. I am crucifiedwithChrist; nevertheless I live; yet not I, butChristlivethinme."Gal.5:22-23,etc."ThefruitoftheSpiritislove,joy,peace, long-suffering, gentleness, goodness, faith, meekness,temperance." 56. The apostle, in Eph. 1:18-20 speaks of someexceeding great work of power, by which they that believe aredistinguished.Butabodilyresurrectionisnosuchdistinguishingworkofpower. See the words: "The eyes of your understanding beingenlightened,thatyemayknowwhatisthehopeofhiscalling,andwhatthe riches of the glory of his inheritance in the saints, andwhat is theexceedinggreatnessofhispowertous-wardwhobelieve,accordingtotheworkingofhismightypower,whichhewroughtinChristJesus,whenheraised him from the dead, and set him at his right hand in heavenlyplaces." The apostle repeats the same thing in substance again in Eph.3:14andfollowingverses,andtellsuswhatsortofknowledgehedesired,and so earnestlyprayed that theymight receive, andwhat is thepowerthathespeaksof:"Thattheymaybeabletocomprehendwithallsaints,what is thebreadthand length,anddepthandheight;and toknowtheloveofChristwhichpassethknowledge, that yemightbe filledwithallthefulnessofGod."AndtellsusbywhatmeansGodwoulddwellintheirheartsbyfaith,etc.Eph.3:16-17.Andhetellsusinverse20whatisthepowerofGodhespeaksof.SeeRom.15:13;1Pet.1:3-5,and2Thes.1:11-12. See also what the apostle speaks of as an effect of God's gloriouspower, Col. 1:11.Eph. 1:18-20 is to be taken in connection with thewords which follow in the beginning of the next chapter, which is acontinuation of the same discourse, where the apostle abundantlyexplains himself. In those words, there is an explanation of what hadbefore beenmore figuratively represented.Hehere observes that thosethatbelieveare the subjectsofa likeexceedinggreatnessofpower thatChristwas,whenhewasraisedfromthedead,andsetatGod'sownrighthandinheavenlyplaces.Andthenintheprosecutionofthisdiscourseheshowshow,viz.inourbeingraisedfromthedead,beingdeadourselvesintrespassesandsins,andraisedasChristwas,andmadetosittogetherwithhiminheavenlyplaces(andthishespeaksof,notonlyasthefruitoftheexceedinggreatnessofhispower,butoftherichesofhismercy,andexceedingrichesofhisgrace:bygraceinoppositiontoworks),thatit isbyfaith,whichisthegiftofGod.Theapostlerepeatsitoverandover,thatit is by grace, and then explains how: not of works; and that our faith

itself,bywhichitis,isnotofourselves,butisGod'sgift;andthatwearewhollyGod'sworkmanship;andthatall isowingtoGod'sforeordainingthatwe shouldwalk in goodworks. I knownotwhat the apostle couldhave said more. See Eph. 2:1-10. 57. In Eph. 3 it is spoken of as agloriousmysteryofGod'swill,contrivedofold,anddeterminedfromthefoundation of the world, and his eternal purpose, etc. that God wouldbringintheGentilesasfellow-heirs,andofthesamebody,andpartakersofhispromise inChristby thegospel.Which confirms thepromisesoftheOldTestament; shows that theywerenot foretold only as foreseen,butforedetermined,aswhatGodwouldbringtopass.Thisisalsospokenofelsewhere,asthefruitofGod'seternalpurpose,hiselection,etc.asouradversaries acknowledge. 58. Sincerity itself is spoken of as comingfromGod.Phil.1:10,"Thatyemayapprovethethingsthatareexcellent;that yemay be sincere and without offence in the day of Christ." AndelsewhereGodisrepresentedas"creatingacleanheart,renewingarightspirit,givingaheartofflesh,"etc.Theapostle"givesthanksforthefaithand love of the Colossians, their being delivered from the power ofdarkness,etc.andpraysthattheymaybefilledwiththeknowledgeofhiswillinallwisdomandmight,agreeabletotheirknowledge,beingfruitfulin everygoodwork; and for theirperseverance, and that theymightbemademeetfortherewardofthesaints."Col.1:3,4,9-13.Thisarguesallto flow fromGodas the giver.Their first faith and their love that theirfaithwasattendedwith,and theirknowledgeandspiritualwisdomandprudence,andwalkingworthyoftheLord,anduniversalobedience,anddoingeverygoodwork,andincreasingingraceandbeingstrengthenedinit,andtheirperseveranceandcheerfulnessintheirobedience,andbeingmademeetfortheirreward,allarefromGod.TheyarefromGodasthedetermining cause; else, why does the apostle pray that God wouldbestoworeffectthesethings,ittheybenotathisdeterminationwhetherthey shall have them or not? He speaks of God's glorious power asmanifestedinthebestowmentofthesethings.Col.2:13,"Andyoubeingdeadinyoursinsandtheuncircumcisionofyourflesh,hathhequickenedtogether with him."Col. 3:10, "Have put on the new man, which isrenewed in knowledge after the image of him that created him."Seehow many things the apostle gives thanks to God for in theThessalonians,andpraysforthem.2Thes.1:3,4,11,12;1Thes.1:2totheend, and chap. 2:13, 14, and chap. 3:9-13; chap. 5:23, 24; 1 Thes. 3:12,

"TheLordmakeyoutoincreaseandaboundinlove,"etc.1Thes.4:9-10,"Butastouchingbrotherlylove,yeneednotthatIshouldwriteuntoyou;foryeyourselvesaretaughtofGodtoloveoneanother.Andindeedyedoit towards all brethren." 1 Thes. 5:23-24, "And the very God of peacesanctifyyouwholly;andIprayGodyourwholespirit,andsoul,andbody,by preserved blameless unto the coming of our Lord Jesus Christ.Faithful ishe thathath called you,whoalsowill do it."2Thes. 1:3-4,"WeareboundtothankGodalwaysforyou,becauseyourfaithgrowethexceedingly, and the charity of every one of you all toward each otheraboundeth;sothatwegloryinyou,foryourfaithandpatienceinallyourpersecutions and tribulations."….The apostle thanksGod for his ownprayers,andforothers,2Tim.1:3.IftheyarefromGod,thendoubtlessourprayersforourselves,ourveryprayersfortheSpirit,arefromhim.Theprophetascribespersons'prayers to theirhavingthespiritofgraceandsupplication.Trueacceptableprayer isspokenof,Rom.8,asbeingthe language of the Spirit: not that I suppose that the very words areindited,but thedisposition isgiven.2Tim.1:7, "Godhathnotgivenusthespiritoffear,butofpowerandoflove,andofasoundmind."2Tim.1:9,"Whohathsavedusandcalleduswithaholycalling,notaccordingtoourworks,butaccordingtohisownpurposeandgrace,whichwasgivenusinChristJesusbeforetheworldbegan."….Heb.13:20-21,"NowtheGodofpeace,whobroughtagainfromthedeadourLordJesus,thatgreatShepherd of the sheep, through the blood of the everlasting covenant,makeyouperfectineverygoodwork,andtodohiswill,workinginyouthatwhichiswellpleasinginhissight,throughJesusChrist,towhombegloryforeverandever,Amen."SeeEph.1:19,20,and1Cor.1,latterend.Heb. 12:2, "Jesus the author and finisher of our faith," comparedwithPhil.1:5.Jam.1:5-8,"Ifanymanlackwisdom,lethimaskitofGod,thatgivethtoallliberallyandupbraidethnot,anditshallbegivenhim.Butlethimaskinfaith,nothingwavering;forhethatwavereth,islikeawaveofthesea,drivenofthewindandtossed.ForletnotthatmanthinkheshallobtainanythingoftheLord.Adouble-mindedmanisunstableinallhisways." So that in order to a man's having any reason to expect to beheard, he must first have faith, and a sincere heart. And what that iswhich theapostlecallswisdom,maybe learnt fromJam.3:17, 18, "Thewisdomthatisfromaboveisfirstpure,thenpeaceable,gentle,andeasyto be entreated, full of mercy and good fruits, without partiality, and

without hypocrisy. And the fruit of righteousness is sown in peace tothemthatmakepeace."InJam.1:5,etc.abovecited,Godisspokenofasthegiverof thiswisdom,and in the followingpartof the chapter,he isspokenofas thegiverof thisandeverybenefitof thatkind, everythingthat containsanythingof thenatureof lightorwisdom,ormoralgood,and this is represented as the fruit of hismerewill andpleasure. Jam.1:16-18, "Do not err, my beloved brethren. Every good gift, and everyperfect gift, is fromabove, and comethdown from theFather of lights,with whom is no variableness nor shadow of turning. Of his own willbegatheusbythewordoftruth,thatweshouldbeakindoffirst-fruitsofhis creatures." See John 1:13, and 3:8.The scope of the apostle, andconnectionofhisdiscourse,plainlyshowthattheapostlemeanstoassertthatallmoralgoodisfromGod.Intheprecedingverses,hewaswarningthosehewroteto,nottolaytheirsins,orpride,orlusts,tothechargeofGod. And on that occasion he would have them be sensible that everygoodgiftisfromGod,andnoevil,andthatGodistheFatheroflightandonly of light and that no darkness is from him, because there is nodarkness in him; no change from light to darkness; no, not the leastshadow.Whathe says isplainlyparallel towhat theapostle John says,whenhewouldsignifyGod'sperfectholinesswithoutanysin;1John1:5,6, "This, then, is themessagewhichwehaveheardofhim,anddeclareuntoyou,thatGodislight,andinhimisnodarknessatall.Ifwesaythatwehavefellowshipwithhim,andwalkindarkness,welie,anddonotthetruth."ButifallmoralgoodisfromGod,comethdownfromhim,andishisgift;thentheveryfirstgooddeterminationofthewill,andeverygoodimprovement of assistance, is so.1 Pet. 1:2-5, "Elect according to theforeknowledge of God, through sanctification of the Spirit untoobedience.BlessedbetheGodandFatherofourLordJesusChrist,who,according to his abundantmercy, hath begotten us again unto a livelyhope,"(oralivinghope,i.e.fromthedead;tobebegottenfromthedead,inthephraseoftheNewTestament,isthesameastoberaisedfromthedead.SeeCol.1:18;Rev.1:5)"bytheresurrectionofJesusChristfromthedead, to an inheritance incorruptible andundefiled, reserved inheavenforyou,whoarekeptbythepowerofGod,throughfaithuntosalvation."SeeEph.1:18-20andEph.2atthebeginning.Phil.2:13,"ItisGodthatworketh in you both towill and to do of his good pleasure." The plainmeaningofthistextisthatitisGodbyhisoperationandefficiencywho

givesthewill,andalsoenablesustoputthatwillinexecution,orthathebyhisefficiencygivesboththewillandthedeed.Andthiswillremaintheplainmeaningofthistext,afterthissortofgentlemenhaveworkeduponitathousandyearslonger,ifanyofthemshallremainonearthsolong.Itwillbetheindisputablemeaningofit,notwithstandingtheircriticismsonthewordενεργων,etc.Iquestionwhetheranywordcanbefound,inallthe Greek language, more expressive and significant of an effectualoperation.Wherever thewordseffectual andeffectuallyareused inourtranslation of the Bible, this is the word used in the original. See theEnglishConcordance.59.By thedisposingordetermining causeorabenefit,Imeanacausethatdisposes,orders,ordetermines,whetherweshallbeactuallypossessedofthebenefitornot:andthesamecausemaybesaidtobeanefficaciousoreffectualcause.Thatcauseonlycanbesaidto be an efficacious cause, whose efficiency determines, reaches, andproducestheeffect.Abeingmaybethedetermineranddisposerofanevent,andnotproperlyanefficientorefficaciouscause.Because,thoughhedeterminesthefuturityoftheevent,yetthereisnopositiveefficiencyorpowerofthecausethatreachesandproducestheeffect,butmerelyawithholding or withdrawing of efficiency or power.Concerning thegiver'sbeingadisposerordeterminer,letusconsiderthatobjection,thatwhenamangives toabeggar,hedoesbutoffer, and leaves itwith thedetermination of the beggar's will, whether hewill be possessed of thethingoffered.Inanswerto thisIobservethat inthe instancebeforeus,theverythinggivenisthefruitofthebountyofthegiver.Thethinggivenisvirtue,and this consists in thedeterminationof thewill is thegiftofGod.Otherwisevirtueisnothisgift,anditisaninconsistencytopraytoGod to give it to us. Why should we pray to God to give us such adeterminationofwill,whenthatproceedsnotfromhimbutourselves?60. Everything in the Christian scheme argues thatman's title to, andfitness for, heaven, depends on some great divine influence, at oncecausingavastchange,andnotanysuchgradualchangeasissupposedtobebroughttopassbymenthemselvesintheexerciseoftheirownpower.Theexceedingdiversityofthestatesofmeninanotherworldarguesit.61.Arminiansmakeagreatadoabout thephrase irresistiblegrace.Butthe grand point of controversy really is: what is it that determines,disposes,anddecidesthematter,whetherthereshallbesavingvirtueintheheartornot,andmuchmoreproperly,whether thegraceofGod in

theaffairbedetermininggrace,thanwhetheritbeirresistible.

Ourcaseisindeedextremelyunhappy,ifwehavesuchabooktobeourgrand and only rule, our light and directory, that is so exceedingperplexed, dark, paradoxical, and hidden everywhere in themanner ofexpression, as the Scriptures must be to make them consistent withArminian opinions, bywhatevermeans this has come to pass,whetherthroughthedistanceofages,diversityofcustoms,orbyanyothercause.Itistobeconsideredthatthisisgivenfortheruleofallages,andnotonlyof themost learned, and accurate, and penetrating critics, andmen ofvastinquiryandskillinantiquity,butforallsortsofpersons,ofeveryageandnation,learnedandunlearned.Ifthisbetruethenhowunequalandunfit is the provision that is made! How improper to answer the enddesigned!Ifmenwilltakesubterfugeinpretensesofavastalterationofphrase, through diversity of ages and nations, whatmay notmen hidethemselves fromunder suchapretense!Nowordswillholdand securethem.Itisnotinthenatureofwordstodoit.Atthisrate,languageinitsnaturehasnosufficiencytocommunicateideas.

62. Inefficaciousgracewearenotmerelypassive,notyetdoesGoddosome,andwedotherest.ButGoddoesall,andwedoall.Godproducesall,andweactall.Forthatiswhatheproduces,viz.ourownacts.Godistheonlyproperauthorandfountain;weonlyare theproperactors.Weare,indifferentrespects,whollypassiveandwhollyactive.

IntheScripturesthesamethingsarerepresentedasfromGodandfromus. God is said to convert, andmen are said to convert and turn. Godmakesanewheart,andwearecommandedtomakeusanewheart.Godcircumcises the heart, not merely because we must use the means inorder to the effect, but the effect itself is out act and out duty. Thesethingsareagreeabletothattext,"Godworkethinyoubothtowillandtodo."

63. Christ says that no other than thosewhom "the Father draws, willcome tohim;" andStebbing supposesnonebut thosewhom theFatherdraws in this sense, viz. by first giving thema teachable spirit, etc.Butthiswas false in fact in theapostlePaulandothers.At leasthedidnotgiveitinanswertoprayer,astheirschemesupposesandmustsuppose,

else efficacious grace is established, and the liberty of thewill, in theirsenseofit,isoverthrown.

64.WhenChristsays,John10,"OthersheephaveIwhicharenotofthisfold;" it isunreasonable tosupposehemeantall in theworld thatwerethenofateachabledisposition.Manyofthemwouldbedeadbeforethegospel could be spread among the Gentiles, and many of the Gentileswere doubtless brought in, that at that time were not of a teachabledisposition. And unless God's decrees and efficacious grace made adifference,itisunreasonabletosupposeanyother,thanthatmultitudes,incountrieswhere theapostlesneverpreached,wereas teachableas inthose countries where they did go, and so they never were brought inaccordingtothewordsofChrist,"ThosewhomtheFatherhathgivenme,shallcomeuntome."ChristspeaksoftheFather'sgivingthemasathingpast,John10:29,"MyFatherwhichgavethemme."

WhenChrist speaksofmenbeingdrawntohim,hedoesnotmeananypreparation of disposition antecedent to their having the gospel, but abeingconvertedtoChristbyfaithinthegospel,revealingChristcrucified,as appears by John 12:32, "And I, if I be lifted up from the earth,willdraw all men unto me." Acts 15:9, "Purifying their hearts by faith."ThereforewearenottosupposeGodfirstpurifiestheheartwiththemostexcellentvirtues,tofititforfaith.

Theapostlesays,"withoutfaithitisimpossibletopleaseGod."Therefore,itisnotpossiblethatpersonsshouldhave,beforefaith,thosevirtuesthatarepeculiarlyamiabletoGod,asStebbingsupposes.

65.TheapostleJamestellsusthatifwedonotprayinfaith,wehavenoreasontoexpecttoreceiveanything,andparticularlynottoreceivedivinewisdom.AndthereforeitisunreasonabletosupposewithStebbing,thatpersons first pray, even before they have a spirit of meekness, andteachableness, and humility, faith, or repentance, and that God haspromised to answer these prayers. Christian virtues being everywherespokenofas thespecialeffectofgrace,andoftencalledby thenameofgrace, by reason of its being the peculiar fruit of grace, does not wellconsistwiththeArminiannotionofassistance,viz.thatGodisobligedtogiveusassistancesufficientforsalvationfromhell,because,forsooth,itis

not just to damn us for the want of that which we have not sufficientmeanstoescape;andthenafterGodhasgiventhesesufficientmeans,ourimprovingthemwelliswhollyfromourselves,ourownwill,andnotfromGod; and the thing wherein Christian virtue consists is wholly andentirelyfromourselves.

66.Efficaciousgraceisnotinconsistentwithfreedom.Thisappearsby2Cor.8:16-17,"ThanksbetoGod,whichputthesameearnestcareintotheheart of Titus for you; for indeed he accepted the invitation; but beingmore forward, of his own accord he went unto you." So that hisforwardnessbeingputintohisheartbyGod,andhisbeingforwardofhisownaccord,arenotinconsistentonewiththeother.

67.AccordingtoArminianprinciples,menhaveagoodandhonestheart,the very thing that is the grand requisite in order toGod's acceptance,andsothepropergrandconditionofsalvation,andwhichisoftenspokenof in the Scriptures as such, before they have the proper condition ofsalvation.

See Stebbing, page 48. — This good and honest, meek and humble,sincereheart,theysupposetheyhavebeforetheyhavefaith,repentance,orobedience.Yea,theythemselvesholdthispreviousqualificationtobethe grand and essential requisite in order to God's acceptance, andsalvation by Christ; so that they greatly insist that ifmen have it, theyshallbesurelysaved,thoughtheyliveanddieinignoranceofthegospel,andwithout faith,andrepentance,andholiness,whicharenecessary inorderforsalvation,accordingtothem.—(Stebbing,p.13.)

68. I would ask, how it is possible for us to come by virtue at first,accordingtoArminianprinciples,orhowwecomebyourfirstvirtue?Isit natural? Is there some virtuous dispositionwithwhichwe come intotheworld?Buthowisthatvirtue?Thatwhichmenbringintotheworldisnecessary,andwhatmenhadnoopportunitytoprevent,anditisnotatallfromourfreewill.Howthencantherebeanyvirtueinitaccordingtotheir principles?Or is our first virtuewholly from the influence of theSpiritofGodwithoutanyendeavororeffortofours,tobepartlythecauseof it? This to be sure cannot be, by their principles, for, according tothem,thatwhichisnotatallfromus,orthatwearenotthecausesof,is

novirtueofours.IsitwhollyfromourendeavorswithoutanyassistanceatalloftheSpirit?Thisiscontrarytowhattheypretendtohold,fortheyassert that without divine assistance there can be no virtue. (Stebbing,pages27,28.andpages20,21.andotherplaces.)Iftheysayit ispartlyfrom the influence of the Spirit of God, and partly from our ownendeavors,Iwouldinquirewhetherthoseendeavorsthatourfirstvirtuepartlyarises from,begoodendeavors,andatallvirtuous.If theanswerbe in the affirmative, this contradicts the supposition. For I am nowinquiringwhatthefirstvirtueis.Thefirstvirtuewehave,certainlydoesnotarisefromvirtuousendeavorsprecedingthefirstvirtue.Forthatistosuppose virtuebefore the first virtue. If the answerbe that they arenogoodendeavors,theyhavenothingatallofthenatureoftheexerciseofany good disposition, or any good aim and intention, or any virtuoussincerity, thenIask,whattendencycansucheffortsof themind,asarewhollyemptyofallgoodness,havetoproducetruemoralgoodnessintheheart?

Cananaction that inprinciplesandendshasnodegreeofmoralgood,havea tendency tobegetahabitofacting fromgoodprinciplesand forgoodends?For instance,canaman'sdoingsomethingpurely tosatisfysomesensitiveappetiteofhisown,ortoincreasehisownworldlyprofit,haveanykindoftendencytobegetahabitofdoing,somethingfromtrue,disinterestedbenevolence,ortoexcitetoanyact fromsuchaprinciple?Certainly anactperfectly voidof benevolencehasnomore tendency toproduceeitherahabitoractofbenevolence,thannothinghasatendencytoproducesomething.

69.Stebbing supposes theassistanceGodgives, or theoperationof theSpirit in order to faith, is to give a good andhonest heart, prepared toreceive andwell improve theWord: asparticularlymeekness, humility,teachableness,etc.andsupposesthattheseeffectsoftheSpiritaretobeobtainedbyprayer.Butheyetallowsthattheprayermustbeacceptablymade (page 106), which supposes that some degree of virtue must beexercisedinprayer.Forsurelytheydonotsupposeanythingelsebesidevirtue, inprayeror inanyotherpartof religion, isacceptable toGod. Isuppose they will not deny that there must be at least some virtuousconcern for the good of their own souls, to make any external act of

religion in themat all acceptable toGod,who is aSpirit, and that theywillallowthattherearemultitudesofmen,whoatpresentaresowicked,so destitute of virtue that they have not virtue enough for acceptableprayertoGod.TheyhavenotnowsomuchrespecttoGodortheirownsouls,astoinclinethemtoprayatall.Buttheyliveinatotalneglectofthatduty.NowIwould inquire,howthesemenshallcomebyvirtue, inorder to acceptably praying toGod?Or how is it within their reach byvirtue of God's promises? Or how can they come by it, save by God'ssovereign,arbitrarygrace?ShalltheypraytoGodforit,andsoobtainit?Butthis iscontrarytothesupposition.For it issupposedthattheynowhave not virtue enough to pray acceptably, and this is the very thinginquired:howtheycomebythevirtuenecessaryinordertotheirmakingacceptable prayer? Or shall they work the virtue in themselves whollywithoutGod'sassistance?Butthis iscontrarytowhattheypretend,viz.thatallvirtueisfromGod,orbythegraceandassistanceofGod,whichthey allow to be evident by that scripture, "without me ye can donothing."OrisGodobligedtogive,ortoassistthemtoobtainit,withouttheirprayingforit,orhavingvirtueenoughtoaskitofhim?Thattheydonotpretend.FortheysupposetheconditionofourobtainingtheheavenlySpiritisourseeking,etc.asking,etc.andbesides,ifGodgivesitwithouttheir first seeking it, thatwillmakeGod the first determining efficient,yea,themereandsoleauthorofit,withouttheirdoinganythingtowardit, without their so much as seeking or asking for it: which would beentirelytooverthrowtheirwholescheme,andwould,bytheirprinciples,makethisvirtuenovirtueatall,becausenotatallowingtothem,oranyendeavorsoftheirs.

If they reply, theymust in the first place consider:They are capable ofconsideration, and if theywould consider as they ought andmay, theywoulddoubtlesspray toGodandaskhishelp,andeverymannaturallyhas some virtue in him, which proper consideration would put intoexercise so far as to cause him to pray in some measure acceptably,withoutanynewgiftfromGod—Ianswer,thisisinconsistentwithmanyoftheirprinciples.Itisso,thatmenshouldnaturallyhavesomevirtueinthem.Forwhatisnaturalisnecessary;isnotfromthemselvesandtheirownendeavorsandfreeacts;butpreventsthemall,andthereforecannotbe theirvirtue. If theysay,No,considerationwillnot stirupanyvirtue

that isnaturally in them, tocause themtoprayvirtuously,butGodhasobliged himself to give virtue enough to enable them to pray and seekacceptable, if they will consider: — I answer, this is more than theypretend.Theydonot pretend thatGodhas promised anynew grace toanyman,onanylowerconditionthanasking,seeking,knowing,etc.andif theyshouldthinkbestat last topretendanypromiseonlowerterms,theyhadbestproducethepromises,andtelluswhatandwheretheyare.If they say, serious consideration itself is some degree of seeking theirowngood,and there isan implicitprayer in it to theSupremeBeing toguidethemintothewaytotheirhappiness:—Ianswer,ifitbesupposedthatthereisanimplicitprayerintheirconsideration,stilltheyallowthatprayermustbeinsomemeasureacceptableprayer,inordertoitsbeingentitled to an answer, and consequently must have some degree ofvirtuous respect toGod, etc. And if so, then the same question returnswith all the aforementioned difficulties over again, viz. How came theprofane, thoughtless,vain, inconsideratepersonby thisnewvirtue, thisnew respect toGod, thathe ever exercises in this serious considerationandimplicitprayer?

If they say there isnonecessityof supposingany implicitprayer in thefirstconsideration,andyet,ifthewicked,profane,carelesspersonmakesgood improvement of what grace he has, in proper consideration orotherwise, God has obliged himself to give him more, in that generalpromise, "to him that hath shall be given, and he shall have moreabundance:"— then I answer, here is new virtue in hismaking a goodimprovement of what common assistance he has, which before heneglected,andmadenogoodimprovementof.Howcamehebythisnewvirtue? Here, again, all the aforementioned difficulties return. Was itwholly from himself? This is contrary to what they pretend. Or is Godobligedtogivenewassistanceinordertothisnewvirtuebyanypromise?Ifhebe,whatistheconditionofthepromise?Itisabsurdtosay,makingagoodimprovementofwhatassistancetheyhave.Forthatisthethingweareinquiringafter,viz.howcomeshebythatnewvirtue,makingagoodimprovementofwhathehas,whenbeforehehadnot virtue enough tomakesuchanimprovement?

Of whatever kind the assistance is, whether it be some afflictive

dispensation of providence, or some other outward dispensation orinwardinfluence,thedifficultyisthesame.HowbecomesGodobligedtogivethisassistance,andwhatistheconditionofthepromise?

The answermust be that this newvirtue iswithout anynewassistancegiven, and is from God no otherwise than as the former neglectedassistance or grace subserves it.But thequestion is,whence comes thevirtue of not neglecting, but improving, that former assistance? Is itproper to say that a man is assisted to improve assistance by theassistance improved? Suppose a number of men were in the water indanger of drowning, and a friend on shore throws out a cord amongstthem,butall of them forawhileneglect it.At lengthoneof them takesholdofitandmakesimprovementofit,andanyshouldinquire,howthatmancamebytheprudenceandvirtueofimprovingthecord,whenotherdidnot,andhebeforehadneglectedit:woulditbeaproperanswertosaythathethatthrewouttherope,assistedhimwiselytoimprovetherope,bythrowingout theropetohim?Thiswouldbeanabsurdanswer.Thequestionisnot,howhecamebyhisopportunity,buthowhecamebythevirtueanddispositionofimprovement.Hisfriendonshoregavehimtheopportunity,andthisisall.Theman'svirtueinimprovingitwasnotatallfromhim.

Woulditnotbeexceedinglyimpertinent,insuchacase,tosetforthfromtime to time, how thisman's discretion, and virtue, andprudence,wasthegiftofhisfriendontheshore,hismeregift, thefruitofhispurposeandmeregoodpleasure,andofhispower;andyetthatitwasofhisownwill?

Man'svirtue,accordingtoArminianprinciples,mustconsistwhollyandentirely inimprovingassistance:for inthatonlyconsiststheexerciseoftheir free will in the affair, and not in their having the assistance,although their virtue must be by their principles entirely fromthemselves,andGodhasnohandinit.Fromthelatterpartoftheabovediscourse,itappearsthataccordingtoArminianprinciples,men'svirtueisaltogetherofthemselves,andGodhasnohandatallinit.

70.When I say that the acts and influencesof theSpiritdetermine theeffects, it is notmeant thatmanhasnothing todo todetermine in the

affair.Thesoulofmanundoubtedly, inevery instance,doesvoluntarilydetermine with respect to his own consequent actions. But thisdeterminationofthewillofman,orvoluntarydeterminationofthesoulofman, is theeffectdetermined.Thisdeterminingactof thesoul isnotdenied, but supposed, as it is the effect we are speaking of, that theinfluenceofGod'sSpiritdetermines.

71.TheScripturespeaksofthisasthereasonthatgoodmenhavevirtue,thatGodhasgivenittothem;andthereasonwhybadmenhaveitnot,thatGodhasnotgivenittothem.ThesetwotogetherclearlyprovethatGodisthedeterminingordisposingcauseofvirtueorgoodnessinmen.

72. Dr. Stebbing insists upon it, that conversion is the effect of God'sWord, and supposes that therefore it is demonstratively evident that itmustneedsbetheeffectofmen'sfreewill,andnotthenecessaryeffectoftheSpiritofGod.ButIsaythatbytheirdoctrineofself-determinationitcannotbetheeffectoftheWordofGodinanypropersenseatall.ThatitshouldbetheeffectoftheWord,isasinconsistentwiththeirscheme,astheysupposeittobewithours.Self-determinationisutterlyinconsistentwithconversion'sbeingatalltheeffectofeithertheWordorSpirit.

73. They say that commands, threatenings, promises, invitations,counsels,etc.aretonopurposeinourscheme.Butindeedtheycanhavenoplaceintheirscheme:fortheirschemeexcludesallmotives.

74. In many particulars their scheme contradicts common sense. It iscontrary to common sense, that a being should continually meet withmillions ofmillions of real, proper disappointments and crosses to hisproperdesires,andnotcontinuallyleadadistressedandunhappylife.Itis contrary to common sense that God should know that an event willcertainlycometopass,whosenon-existenceheatthesametimeknowsisnotimpossible.Itiscontrarytocommonsensethatathingshouldbethecauseofitself,andthatathingnotnecessaryinitsownnatureshouldtopasswithoutanycause:thatthemoreindifferentamanisinanymoralaction,themorevirtuousheis,etc.

75.IfthegraceofGodisnotdisposinganddetermining,thenagraciousman'sdifferinginthisrespectfromanother,isnotowingtothegoodness

ofGod.HeowesnothankstoGodforit,andsoowesnothankstoGod,thatheissaved,andnotothers.

ButhowcontraryisthistoScripture!SeeingtheScripturespeaksofthegiftofvirtue,andofthepossessionofit,asafruitofGod'sbounty.

76.Aman'sconformitytotheruleofdutyispartlyowingtoassistanceormotive.Ifhisconformitybetotendegrees,anditisinsomemeasure,v.g.to the amount of five degrees, owing to sovereign assistance, then onlythe remaining five degrees are to be ascribed to theman himself, andthereforearebutfivedegreesofvirtue.

77.Dr.Stebbingsays,"thatamanisindeedbothpassiveandactiveinhisown conversion," and he represents God as partly the cause of man'sconversion,andmanhimselfaspartlythecause,(p.208.)

Again,Stebbing says,p.254. "Faithand regenerationareourworks, aswell as his gifts, i.e. they arise partly from God and partly fromourselves."Butifso,onthisscheme,theyimplyvirtuesofaronlyastheyareourworks.

Men'ssalvationisattributedwhollyandentirelytomenintheirscheme,andnoneofthepraiseofitisduetoGod,aswillmostevidentlyappear,ifthematter be considered with a little attention. For, 1. They hold thatman'ssalvationisgivenasarewardofman'svirtue.Soispardonofsin,deliverancefromhell,andeternallifeandgloryinheaven:allisforman'svirtue. 2. Rewardable virtue wholly consists in the exercise of a man'sownfreewill.Theyholdthataman'sactionsarenofarthervirtuousnorrewardable, than as they are frommanhimself. If they arepartly fromsomeforeigncause,sofartheyarenotrewardable.Itbeingso,thatthatvirtuewhichisrewardableinman,isentirelyfrommanhimself,henceitistohimselfwhollythatheistoascribehisobtainingthereward.Ifthevirtue,whichisthatthingandthatthingonly,whichobtainsthereward,bewhollyfrommanhimself,thenitwillsurelyfollowthathisobtainingtherewardiswhollyfromhimself.

All their arguments suppose thatmen's actionsarenot farthervirtuousandrewardable,thanastheyarefromthemselves,thefruitsoftheirown

freewill and self-determination.Andmen's ownvirtue, they say, is theonly condition of salvation, and so must be the only thing by whichsalvationisobtained.Andthisbeingofthemselvesonly,itsurelyfollowsthattheirobtainingsalvationisofthemselvesonly.

Theysay, theirschemegivesalmostall theglory toGod.Thatmatter, Isuppose,mayeasilybedetermined,anditmaybemadetoappearbeyondallcontest,howmuchtheydoascribetotheman,andhowmuchtheydonot.

Bythem,salvationissofarfromGodthatitisGodthatgivesopportunitytoobtainsalvation.ItisGodthatgivestheofferandmakesthepromise,but the obtaining of the thing promised is of men. The being of thepromiseisofGod,buttheirinterestinitiswhollyofthemselves,oftheirown free will. And furthermore, it is to be observed that even God'smakingtheoffer,andgivingtheopportunitytoobtainsalvation,atleastthatwhichconsistsinsalvationfrometernalmisery,isnotofGod,soastobeowingtoanypropergraceorgoodnessofhis.Fortheysupposehewasobligedtomaketheoffer,anditwouldhavebeenareproachtohisjustice, he had not given an opportunity to obtain salvation. For theyhold,itisunjustforGodtomakemenmiserableforAdam'ssin,andthatit isunjusttopunishthemforthatsinthattheycannotavoid,andthat,therefore,itisunjustforGodnottopreserveorsaveallmenthatdowhattheycan,orusetheirsincereendeavorstodotheirduty.AndthereforeitcertainlyfollowsthatitisunjustinGodnottogiveallopportunitytobesavedorpreservedfrommisery,andconsequently,it isnofruitatallofany grace or kindness in him to give such opportunity, or tomake theofferofit.SothatallthatisthefruitofGod'skindnessinman'ssalvationis thepositivehappiness that belongs to salvation.Butneither of thesetwo things are in any respect whatsoever the fruit of God's kindness:neither his deliverance from sin, nor from misery in his virtue andholiness.Andwhenhereafterheshallseethemiseryof thedamned,hewill have it to consider, that it is owing inno respect toGod thathe isdelivered from thatmisery. And that goodmen differ from others thatshall burn in hell to all eternity, is wholly owing to themselves.Whenthey,atthedayofjudgment,shallbeholdsomesetonthelefthandoftheJudge,while they are on his right hand, and shall see how they differ,

theymayand,astheywouldactaccordingtotruth,theyoughttotakeallthegloryofituntothemselves,andthereforethegloryoftheirsalvationbelongs to them.For it is evident thataman'smakinghimself todifferwith regard to any great spiritual benefit, andhis not receiving it fromanother,buthishavingitindistinctionfromothers,beingfromhimself,isgroundofaman'sboastingandgloryinginhimselfwithrespecttothatbenefit, andofboastingof it. I say, it is evidentby theapostle'swords,"Whomakeththeetodiffer?Whyboastestthou,asthoughthouhadstnotreceivedit?"Thesewordsplainlyimplyit.

ItisevidentthatitisGod'sdesigntoexcludeman'sboastingintheaffairofhissalvation.Nowletusconsiderwhatdoesgivegroundforboastingin the apostle's account, and what it is that in his account excludesboasting,orcutsoffoccasionforit.Itisevidentbywhattheapostlesays,1Cor.1latterend,thattheentirenessanduniversalityofourdependenceonGod is thatwhichcutsoffoccasionofboasting;asour receivingourwisdom,justification,holiness,andredemption;andnotonlyso,butthatitisofGodthatwehaveanypartinChrist,OfhimareyeinChristJesus;nay, further, that it is from God we receive those benefits of wisdom,holiness,etc.throughtheSaviorthatweareinterestedin.

The import of all these things, if we may trust to scripturerepresentations, is thatGodhas contrived to exclude our glorying, thatweshouldbewhollyandeverywaydependentonGodforthemoralandnaturalgoodthatbelongstosalvation,andthatwehaveallfromthehandofGod,byhispowerandgrace.Andcertainlythisiswhollyinconsistentwiththeideathatourholinessiswhollyfromourselves,andthatweareinterested in the benefits of Christ rather than others, is wholly of ourowndecision.Andthatsuchauniversaldependence iswhattakesawayoccasion of taking glory to ourselves, and is a proper ground of anascriptionofallgloryofthethingsbelongingtoman'ssalvationtoGod,ismanifestfromRom.11:35,36,"Orwhohathfirstgivenuntohim,anditshallberecompensedtohimagain?Forofhim,andtohim,andthroughhim,areallthings;towhombegloryforeverandever.Amen."

Thewordsareremarkableandvery insignificant. Ifwe look intoall theforegoingdiscourse,fromthebeginningofRomans9ofwhichthisistheconclusion,bynotgivingtoGod,buthavingallthiswhollyfrom,through,

and in God, is intended that these things, these great benefitsforementioned, are thus from God, without being from or throughourselves. That some of the Jews were distinguished from others inenjoying theprivilegesofChristians,wasnotof themselves:notofhimthatwilleth,norofhimthatrunneth,butofGodthatshowethmercy.Itisof himwho hasmercy on whom he will havemercy. It is of God whomakesofthesamelump,avesseltohonorandavesseluntodishonor.Itis not of us, nor our works, but of the calling of God, or of him thatcalleth,Rom.9:11andverses23-24.Not firstofourownchoice,butofelection,chap.9:11-27andchap.11:5.ItisallofthegraceofGodinsuchamanner as not to be of our works at all, yea, and so as to be utterlyinconsistentwithitsbeingofourworks,Rom.11:5-7.Insuchamannerasnot first to be of their seeking, their seeking does not determine, butGod's election,Rom. 11:7. It is ofGodandnot ofman, that someweregatheredin,thatwerewildolivebranchesinthemselves,andweremoreunlikelyas toanything in themselves tobebranches, thanothers,verse17. Their being grafted in, is owing to God's distinguishing goodness,whilehewaspleased touseseverity towardsothers,verse22.Yea,Godhassoorderedit,onpurposethatallshouldbeshutupinunbelief,andbelefttobesosinful,thathemighthavemercyonall:soasmorevisiblytoshowthesalvationofall tobemerelydependentonmercy.Thentheapostle fitly concludes all this discourse, Rom. 11:35-36, "Or who hathfirstgiventohim,anditshallberecompensedtohimagain?Forofhim,andtohim,andthroughhim,areall things; towhombeglory forever.Amen."

Again, in the apostle's account, a benefit's being of our works, givesoccasionforboasting,andthereforeGodhascontrivedthatoursalvationshallnotbeofourworks,butofmeregrace,Rom.3:27;Eph.2:9.Andthatneither thesalvation,northeconditionof it,shallbeofourworks,butthat,withregardtoall,weareGod'sworkmanshipandhiscreationantecedently to our works. And his grace and power in producing thisworkmanship,andhisdeterminationorpurposewithregardtothem,areallpriortoourworksandthecauseofthem.SeealsoRom.11:4-6.

Anditisevidentthatman'shavingvirtuefromhimself,andnotreceivingit from another, and making himself to differ with regard to great

spiritual benefits, does give ground for boasting, by the words of theapostleinRom.3:27.Andthisisallowedbythosemeninspiritualgifts.Andifsointhem,moresoingreaterthings,andmoresointhatwhichinitself is a thousand times more excellent and of ten thousand timesgreaterimportanceandbenefit.

BytheArminianscheme,thatwhichisinfinitelythemostexcellentthing,viz.virtueandholiness,whichtheapostlesetsforthasbeinginfinitelythemosthonorableandwillbringthesubjectsofittoinfinitelythegreatestandhighest honor; thatwhich is infinitely the highest dignity ofman'snature of all things that belong to man's salvation, in comparison ofwhichall thingsbelongingtothatsalvationarenothing;andthatwhichdoesinfinitelymorethananythingelseconstitutethedifferencebetweenthemand others, asmore excellent,moreworthy,more honorable andhappy: — this is from themselves. With regard to this they have notreceivedofanother.Withregardtothisgreatthing,they,andtheyonly,makethemselvestodifferfromthepowerorgraceofGod.

Again, in theapostle'saccount, thisschemewillgiveoccasiontohaveagreatbenefitthatappertainstosalvation,notofgrace,butofworks.

Virtue is not only themost honorable attainment, but it is that whichmen, on the supposition of their being possessed of it, aremore apt toglory in, than in anything elsewhatsoever. Forwhat aremen so apt toglory in as their own supposed excellency, as in their supposed virtue?Andwhatsortofgloryingisthatwhich,itisevidentinfact,theScripturesdochieflyguardagainst?It isglorying intheirownrighteousness, theirownholiness,theirowngoodworks.

Itismanifestthatintheapostle'saccount,itisaproperconsiderationtopreventourboasting,thatourdistinctionfromothersisnotofourselves,not only in being distinguished in having better gifts and betterprinciples, but in our being made partakers of the great privileges ofChristians, such as being engrafted into Christ, and partaking of thefatnessofthatolivetree.Rom.11:17-18,"Andifsomeofthebranchesbebroken off, and thou, being a wild olive tree, wert grafted in amongstthem,andwith thempartakestof therootand fatnessof theolive tree,boastnotagainstthebranches."

Hereitismanifest,itisthedistinctionthatwasmadebetweensomeandothers, that is the thing insisted on, and the apostle, Rom. 11:22, callsupon them to consider this great distinction and to ascribe it to thedistinguishinggoodnessofGodonly."BeholdthereforethegoodnessandseverityofGod;onthemwhichfell,severity;buttowardthee,goodness."And its being owing, not to them, but to God and his distinguishinggoodness,isthethingtheapostleurgesasareasonwhytheyshouldnotboast,butmagnifyGod'sgraceordistinguishinggoodness.Andifitbeagoodreasonand theschemeofoursalvationbeeverywaysocontrived(astheapostleelsewheresignifies)thatalloccasionofboastingshouldbeprecluded, andall reasonsgiven to ascribe all toGod's grace, then it isdoubtless soordered that thegreatestprivileges,excellency,honor,andhappinessofChristians, shouldbe thatwherein theydonotdistinguishthemselves,butthedifferenceisowingtoGod'sdistinguishinggoodness.

Stebbingstronglyasserts,Godisnottheauthorofthatdifferencethatisbetweensomeandothers:thatsomearegood,andothersbad.

78.TheArminiansdifferamong themselves.Dr.Whitby supposeswhatGod does is only proposing moral motives, but that in attending,adverting, and considering, we exercise our liberty. But StebbingsupposesthattheattentionandconsiderationisitselfthethingowingtotheSpiritofGod(p.217).

79.Stebbingchangesthequestion(pages223,224).Hewasconsideringwhowas the chief glory of our conversion, or of our virtue, and there,answering objections, endeavors to prove the affirmative of anotherquestion,viz.whetherGodistheauthorofthatpardonandsalvation,ofwhichconversionandvirtuearethecondition.

80.StebbingsupposesthatonethingwhereintheassistanceoftheSpiritconsistsisthegivingofameek,teachable,disinterestedtemperofmind,to prepare men for faith in Christ (pages 217, 259), and that hereinconsists that drawing of the Father, John 6:44, viz. in giving such atemperofmind.

ThishecallsthepreventinggraceofGod,thatgoesbeforeconversion.Heoftenspeaksofapartthatwedo,andapartthatGoddoes.Andhespeaks

ofthisasthatpartwhichGoddoes.Thereforethis,ifitbethepartwhichGoddoes, indistinctionfromthepartwhichwedo(forsohespeaksofit),iswhollydonebyGod.Andconsequently,hereisvirtuewhollyfromGod, and not at all from the exercise of our own free will, which isinconsistent with his own, and all other Arminian principles. Stebbingspeaksofthesepreparatorydispositionsasvirtue(p.30-32),yea,asthatwherein virtue does in a peculiarmanner consist (p. 31). And he therealso, viz. (page 259), talks inconsistentlywithhimself. For he supposesthat thismeekand teachable temper isgivenbyGod,byhispreventinggrace,andalsosupposesthatall thathavethis,shallsurelycometotheFather.Hesays(page256),"Itiscertainlytrueofthemeek,disinterestedman, that as he will not reject the gospel at first, so he will not beprevailedonbyanyworldlyconsiderationstoforsakeitafterwards."

"Hewho isunderno evil bias ofmind,bywhichhemaybeprejudicedagainstthetruth(whichisthenotionofameekanddisinterestedman),such a one, I say, cannot possibly fail being wrought upon by thepreachingoftheWord,whichcarriesinitallthatevidenceoftruthwhichreason requires," etc. andhiswords (page 259), are John 6:37-39, "Allthat the Father givethme, shall come untome;" for to be given of theFather signifies the same thingwith being drawn of the Father, as hasbeen already shown. And to be drawn of the Father, signifies to bepreparedorfittedforthereceptionofthegospel,bythepreventinggraceofGod,ashasalso likewisebeenshown, inbeingenduredwithameekanddisinterestedtemperofmind.ThosewhoaregivenoftheFather,willbe thesamewithChrist's sheep.Andthesenseof theplace is thesamewith thepreceding,whereourSavior says thathis sheephearhis voiceand follow him, i.e. become his obedient disciples. This text, therefore,being nomore than a declaration ofwhatwill be certain, and (morallyspeaking) the necessary effect of that disposition, upon the account ofwhichmenaresaidtobegivenoftheFather(towit,thatitwillleadthemtoembrace thegospel,whenonceproposed to them)."By these things,thepreventinggraceofGod,thepartthatGoddoes, indistinctionfromthepartthatwedo,thoroughlydecidesanddeterminesthecaseastoourconversion,orourfaithandrepentanceandobedience,notwithstandingall thehandour freewill issupposedtohave in thecase;andwhichhesupposesiswhatdeterminesman'sconversion;andinsistsuponitmost

strenuouslyandmagisteriallythroughhiswholebook.Stebbingsupposesthe influenceof theSpiritnecessary topreparemen'shearts (pages 15-18).He(pages17,18)speaksofthisaswhattheSpiritdoesandasbeinghispreventinggrace,andspeaksofitasalwayseffectual,sothatallsuch,andonlysuchashaveit,willbelieve.(Seealsopages28-30.)

Thatthesedispositionsmustbeeffectual(seepages46-48).

This teachable, humble, meek spirit is what Stebbing speaks ofeverywhereaswhattheSpiritofGodgivesantecedenttoobedience.Heinsistsupon it, thatGod'sassistance isnecessary inorder toobedience.In pages 20, 21, he plainly asserts that it is necessary in order to ourobedience,anddeclaresthatourSaviorhasasserteditinexpresstermsinthesewords,John15:5,"Withoutmeyecandonothing;"i.e.ashesays,no good thing. Hence it follows that this teachable, humble, meekdisposition,andthisgoodandhonestheart, isnotthefruitofanygoodthingwedointheexerciseofourfreewill,butismerelythefruitofdivineoperation.HereobservewellwhatStebbingsaysconcerningGod'sgivinggracesufficientforobedience,inanswertoprayer.(Pages103-106.)

81.Noreasonintheworldcanbegiven,whyameek,humblespirit,andsenseoftheimportanceofChristianthings,shouldnotbeasrequisiteinorder to acceptable prayer, as in order to acceptable hearing andbelievingtheWord.Itisasmuchsospokenof.Aprayingwithoutagoodspirit in these and other respects, is represented as no prayer, asineffectual,andwhatwehavenoreasontoexpectwillbeanswered.

82.If thatmeekness,etc.dependsonsomeantecedent,self-determinedact of theirs, and theybedeterminedby that, then their beingChrist's,beinghis sheep, and thereindistinguished fromothers that arenot hissheep,isnotproperlyowingtotheFather'sgift,buttotheirowngift.TheFather's pleasure is not the thing it is to be ascribed to at all, for theFatherdoesnothinginthecasedecisively.Heactsnotatallfreelyinthecase, but acts on an antecedent, firm obligation to the personsthemselves,buttheirownpleasure,undeterminedbyGod,isthatwhichdisposesanddecidedinthematter.HowimpertinentwoulditbetoinsistonthegiftoftheFather inthiscase,whenthethinghespeaksof isnotfromthence!

83.HesupposesthattheassistancethatGodgivesinordertoobedienceisgiving thisgoodandhonestheart (seep.46,47, togetherwithp.40,45),andtherefore,thisgoodandhonestheartisnotthefruitofourownobedience, but must be the fruit of assistance that precedes our goodworks,asheoftencalls it thepreventinggraceofGod.Andtherefore, ifthisgracedeterminesthematter,andwillcertainlybefollowedwithfaithandobedience,thenallArminianismandhisownscheme,comestotheground.

84.Stebbinginterpretsthatpassage,Luke18:16-17,whichspeaksofourbeinglittlechildrenandreceivingthekingdomofGodas littlechildren,of that meekness and humility, etc. that is antecedent to conversion,which it is apparent Christ elsewhere speaks of as consequent onconversion,atMat.18.

85. It is manifest the power of God overcomes resistance, and greatresistanceofsomesort.Otherwisetherewouldbenopeculiargreatnessofpower,asdistinguishingitfromthepowerofcreatures,manifestedinbringingmentobewillingtobevirtuous,whichitisapparentthereis,byMat.19:26,"ButJesusbeheldthem,andsaiduntothem,Withmenthisisimpossible,butwithGodallthingsarepossible."

86.TheArminianschemenaturally,andbynecessaryconsequence,leadsmen to take all the glory of all spiritual good (which is immensely thechief, most important, and excellent thing in the whole creation) toourselves, as much as if we, with regard to those effects, were thesupreme, the first cause, self-existent, and independent, and absolutelysovereign disposers. We leave the glory of only the meaner part ofcreation to God, and take to ourselves all the glory of that which isproperlythelife,beauty,andgloryofthecreation,andwithoutwhichitisallworsethannothing.SothatthereisnothingleftforthegreatFirstandLast:nogloryforeithertheFather,Son,orHolyGhost,intheaffair.Thisisnotcarryingthingstoofar,butinaconsequencetrulyandcertainlytobeascribedtotheirschemeofthings.

87.Hemaybesaidtobethegiverofmoneythatoffersittous,withoutbeingtheproperdeterminerofouracceptanceofit.Butiftheacceptanceofanofferitselfbethethingwhichissupposedtobegiven,hecannot,in

anypropersensewhatsoever,beproperlysaidtobethegiverofthis,whois not the determiner of it. But it is the acceptance of offers, and theproperimprovementofopportunities,whereinconsistsvirtue.Hemaybesaidtobethegiverofmoneyorgoodsthatdoesnotdeterminethewisechoice.Butifthewiseandgoodchoiceitselfbesaidtobethethinggiven,itsupposes that thegiverdetermines theexistingofsuchawisechoice.ButnowthisisthethingthatGodisrepresentedasthegiverof,whenheisspokenofasthegiverofvirtue,holiness,etc.forvirtueandholiness(asallouropponentsinthesecontroversiesallowandmaintain)isthethingwhereinawiseandgoodchoiceconsists.

88. It is the common way of the Arminians, in their discourses anddoctrines,which theypretendaresomuchmoreconsistentwithreasonand common sense than the doctrines of the Calvinists, to give noaccountatallandmakenoproperanswertotheinquiriesmade,andtheydoasMr.Lockesaysof the Indianphilosopher,who,whenaskedwhattheworld stood upon, answered, it stood upon an elephant. Andwhenaskedwhattheelephantstoodupon,hereplied,onabroad-backedturtle,etc. None of their accounts will bear to be traced. The first link of thechain,andthefountainofthewholestream,mustnotbeinquiredafter.Ifit be, it brings all to a gross absurdity and self-contradiction. And yet,whentheyhavedone,theylookuponothersasstupidbigots,andvoidofcommonsense,orat leastgoingdirectlycountertocommonsense,andworthy of contempt and indignation, because they will not agree withthem.

GloriousGrace

byJonathanEdwards(1703-1758)

"Andheshallbringforththeheadstonethereofwithshouting,crying,grace,grace!"—Zachariah4:7

Themercy of God is that attribute which we, the fallen, sinful race ofAdam,standingreatestneedof,andGodhasbeenpleased,accordingtoourneeds,moregloriouslytomanifestthisattributethananyother.Thewondersofdivinegraceare thegreatestofallwonders.Thewondersofdivine power and wisdom in the making [of] this great world aremarvelous;otherwondersofhis justice inpunishingsinarewonderful;manywonderful things have happened since the creation of theworld,butnonelikethewondersofgrace."Grace,grace!"isthesoundthatthegospel rings with, "Grace, grace!" will be that shout which will ring inheavenforever;andperhapswhattheangelssungatthebirthofChrist,of God's good will towards men, is the highest theme that ever theyenteredupon.

Inorder tounderstandthewordsofour text,wearetotakenoticethatthe scope and design of the chapter is to comfort and encourage thechildren of Israel, returned out of their Babylonish captivity, in thebuilding of Jerusalem and the temple: who it seems were very muchdisheartenedbyreasonoftheoppositiontheymetwithinthework,andthewantof[the]externalgloryoftheformertemplebeforethecaptivity,sothatthepriestsandtheLevites,andthechiefofthefathers,weptaloudastherestshoutedatthesight,asyoumayseeinEzra3:12,"ButmanyofthepriestsandLevites,andchiefof the fathers,whowereancientmen,thathadseenthefirsthouse,whenthefoundationofthishousewaslaidbefore their eyes, wept with a loud voice, andmany shouted aloud forjoy." You may see a full account of their great oppositions anddiscouragement'sinthefourthandfifthchapters.

The prophets, Haggai and Zechariah, were sent on this occasion tocomfortthemunderthosediscouragement's.byforetellingthegloriesofthegospelshouldbedisplayedinthislatterhouse,whichshouldrenderthegloriesof it farbeyond thegloriesof the former,notwithstanding itwassofarexceededinwhatisexternal.InHag.2:39,

Whoisleftamongyouthatsawthishouseinherfirstglory?andhowdoyesee itnow? is itnot inyoureyes incomparisonof itasnothing?Yetnowbe strong,OZerubbabel, saith theLord; andbe strong,OJoshua,

sonofJosedech,thehighpriest;andbestrong,allyepeopleoftheland,saith the Lord, andwork: for I ; amwith you, saith the Lord of hosts:according to theword that I covenantedwithyouwhenye cameoutofEgypt,somyspirit.;remainethamongyou:fearyenot.ForthussaiththeLordofhosts;Yetonce,itisalittlewhile,andIwillshaketheheavens,iandtheearth,andthesea,andthedryland;AndIwillshakeallnations,and the desire of all nations shall come: and I will fill this house withglory, saith theLordofhosts.The silver ismine, and the gold ismine,saiththeLordofhosts.Thegloryofthislatterhouseshallbegreaterthanoftheformer,saiththeLordofhosts:andinthisplacewillIgivepeace,saiththeLordofhosts.

Seealso,inthethirdchapterofthisbook,attheeighthverse,"Hearnow,O Joshua the high priest, thou and thy fellows that sit before thee: fortheyaremenwonderedat;forbehold,Iwillbringforthmyservant, theBranch." And the same subject is continued in [his chapter, even thegloriousgraceofthegospel,whichwastobemanifestedbyChristinthistemple,particularlyinourtext,"andtheyshallbringforththeheadstonewithshouting,crying,Grace,graceuntoit."Theheadstoneisthatwhichentirely crowns and finishes the whole work, signifying that the entiregospeldispensationwastobefinishedinmeregrace.

Thisstonewasto[be]broughtwithrepeatedshoutingorrejoicingsatthegraceofGod,signifyingtheadmirablenessandgloriousnessofthisgrace.

DOCTRINE.

Thegospeldispensationisfinishedwhollyandentirelyinfreeandgloriousgrace:thereisgloriousgrace,shinesineverypartofthegreatworkofredemption;thefoundationislaidingrace,thesuperstructure

isrearedingrace,andthewholeisfinishedingloriousgrace.

If Adam had stood and persevered in obedience, he would have beenmadehappybymerebounty[and]goodness;forGodwasnotobligedtorewardAdamforhisperfectobedienceanyotherwisethanbycovenant,for Adam by standing would not havemerited happiness. But yet thisgracewouldnothavebeensuchasthegraceofthegospel,forhewouldhave been saved upon the account of what he himself did, but the

salvation of the gospel is given altogether freely. Rom. 11:6, "And if bygrace,thenitisnomoreworks:otherwisegraceisnomoregrace.Butifitbeofworks,thenitisnomoregrace;otherwiseworkisnomorework."

Thatwemaygiveyouas fullexplicationof thisdoctrineaswecan inalittle space, we shall first, show free grace shines forth in the distinctpartsofthiswondrousworkofredemption;second,speaka littleof thegloriousnessofthisgrace.

I.Butastothefirst,everypartofthisworkwasperformedofmeregrace.

First. It was of free grace that God had any thoughts or designs ofrescuing mankind after the fall. If there had not been an immensefountain of goodness in God, he would never have entertained anythoughtsatallofeverredeemingusafterourdefection.Manwashappyenoughatfirst,andmighthavecontinuedsotoalleternity,ifhewould;hewasnotcompelledtofall.Ifhehadnotwillfullyandsinfullyrebelledagainst God, he would never have been driven forth like an unworthywretch, as he was. But although God had been so overflowing in hisbountytohimastomakehimheadoverthelowercreationandrulerofallothercreatures,andhadplantedagardenonpurposeforhisdelight,andwouldhavefixedhiminaneternalhappinessonlyonthereasonablecondition of his obeying the easy commands of his maker; but yetnotwithstandingall,herebelledandturnedover, fromGodtothedevil,outofawickedambitionofbeingagodhimselfnotcontentinthathappystatethathewasinasmanandsorebelledagainstGod'sauthority.

Nowwho but God of boundless grace, would not have been provoked,afterthis,toleavehimashewas,inthemiserablestateintowhichhehadbrought himself by his disobedience; resolving to help him no more,leavinghim tohimselfand to thepunishmenthehaddeserved, leavinghim in the devil's hands where he had thrown himself, not beingcontented in the armsofhisCreator;who, but one of boundless grace,would ever have entertained any thoughts of finding out a way for hisrecovery?

Godhadnomannerofneedofus, orofourpraises.Hehas enough inhimself for himself, and neither needs nor desires any additions of

happiness, and if he did need the worship of his creatures, he hadthousands and tenthousands of angels, and if he had not enough, hecouldcreatemore;or,hecouldhaveglorifiedhisjusticeinman'seternaldestruction and ruin, and have with infinite ease created other beings,moreperfectandgloriousthanman,eternallytosinghispraises.

Second.ButespeciallywasitofrichandboundlessgracethathegavehisonlySonforourrestoration.Byourfall,wearecastdownsolowintosinandmisery,sodeeplyplungedintoamostmiserableandsinfulcondition,that itmay truly be said, although all things are infinitely easy toGodwith respect to his omnipotency, yet with respect God's holiness andjustice,Godhimselfcouldnotredeemuswithagreatdealofcost,no,notwithoutinfinitecosts;thatis,notwithoutthepresenceofthat,thatisofinfinite worth and value, even he blood of his Son, and in properspeaking,thebloodofGod,ofdivineperson.

Thiswasabsolutelynecessary inorder toourredemption,becauseherewasnootherwayofsatisfyingGod'sjustice.Whenwewerealien,itwascometo this:eitherwemustdieeternally,or theSonofGodmustspillhisblood;eitherwe,orGod'sownSonmust sufferGod'swrath,oneofthetwo;eithermiserablewormsofthedustthathaddeservedit,ortheglorious, amiable, beautiful, and innocent Son of God. The fall ofmanbrought it to this; itmust bedeterminedoneway or t'other and itwasdetermined,by the strangely freeandboundlessgraceofGod, that thishisownSon,shoulddiethattheoffendingwormsmightbefreed,andsetat liberty from their punishment, and that justice might make themhappy.Hereisgraceindeed;wellmayweshout,"Grace,grace!"atthis.

Theheathensused to reckon thatanonly son slain in sacrificewas thegreatestgiftthatcouldbeofferedtothegods.Itwasthat,thattheyusedsometimes to offer in times of great distress, and in some parts of theworld it isconstantlyat thisdayperformed.Butwehavestranger thingthanthatdeclaredtousinthegospel;notthatmensacrificedtheironlysons toGod, but thatGod gave his only Son to be slain, a sacrifice forman.Godonce commandedAbraham toofferhis only son tohim, andperhapsthefaithandloveofAbrahammaybelookeduponaswonderful,thathewaswillingtoperformit-therearefewthatwoulddoitinthesedays but if you wonder at that, how wonderful is it that, instead of

Abraham'sofferinghisonlysontoGod,GodshouldgivehisonlySontobeoffered forAbraham,and foreverychildofAbraham.Certainly, youwillacknowledgethistobeawondernottobeparalleled.

Andbeside,Goddidnotdothisforfriends,butforenemiesandhatersofhim.Hedidnotdoitforloyalsubjects,butforrebels;hedidnotdoitforthosethatwerehischildren,butforthechildrenofthedevil;hedidnotdo it for those thatwereexcellent,but for those thatweremorehatefulthan toads or vipers; he did not do it for those that could be any wayprofitableoradvantageoustohim,butforthosethatweresoweak,thatinstead of profiting God, they were not able in the least to helpthemselves.

Godhas given even fallenman sucha gift, thatHehas leftnothing formantodothathemaybehappy,butonlytoreceivewhat isgivenhim.Thoughhehassinned,yetGodrequiresnoamendstobemadebyhim;Herequiresofhimnorestoration;iftheywillreceiveHisSonofHim,Herequiresneithermoneynorprice;he is todonopenance inordertobeforgiven. What God offers, He offers freely. God offers man eternalhappiness upon farmore gracious terms since he is fallen than before;before,hewastodosomethinghimselfforhishappiness;hewastoobeythelaw:butsinceheisfallen,Godofferstosavehimfornothing,onlyifhewillreceivesalvationasitisoffered;thatis,freelythroughChrist,byfaithinHim.

Third.ItwasofmeregracethattheSonwassofreelywillingtoundertakeour salvation. How cheerfully, yea how joyfully, did he undertake it,although he himself was the very person that was to suffer for man.ThoughHehimselfwastobearhissinandbemadesinforhim,yethowcheerfully clothHe speak:Ps. 40:78, "Lo, I come: in the volumeof thebookitiswrittenofme,Idelighttodothywill,OCod."Hesays,inProv.8:31, that his "delights were with the sons ofmen," for so did he lovethemthatitseemshehimselfwaswillingtodieintheirroom,ratherthanthattheyshouldbemiserable.Hefreelyundertookthisoutofmere loveandpity,forheneverwasandneverwillbe,repaidbythemforhisblood.'Twasonthatwemightbehappy.'

Fourth. The application of the redemption of the gospel, by the Holy

Spirit,isofmeregrace.AlthoughGodtheFatherhasprovideasaviorforus,andChristhascomeanddied,andthereisnothingwantingbutourwillingandheartyreceptionofChrist;yetweshall

eternally perish yet, if God is not gracious to us, and don't makeapplication of Christ's benefits to our souls.We are dependent on freegrace,evenforabilitytolayholdinChristalreadyoffered,soentirelyisthegospeldispensationofmeregrace.Eph.2:810,"Forbygraceareyousavedthroughfaith,andthatnotofyourselves:itisthegiftofGod."Thatis, we shall [be saved] freely and for nothing if we will but accept ofChrist,butwearenotabletodothatofourselves,butitisthefreegiftofGod: "not of works, lest any man should boast, for we are hisworkmanship,createdinChristJesusuntogoodworks,whichGodhathbeforeordainedthatweshouldwalkinthem."

II.Weshallbrieflyspeaktothegloriousnessofthisgrace.Asthegraceofthegospelisaltogetherfree,soitisglorious;theangelsstoopdown,witheyes full of wonder and joy, to look into, and shout for gladness andadmiration,at thesightof it.Howdid themultitudesofheavenlyhostsshoutatthebirthofChrist,crying,"GlorytoGodinthehighest;onearthpeaceandgoodwill towardsmen!"Wellmaythetopstoneof thishousebebroughtforthwithshouting,crying,"Grace,grace!"toit.

AlltheattributesofGod,doillustriouslyshineforthinthefaceofJesusChrist: hiswisdom in so contriving his power in conquering death andthedevil,andthehardandrockyheartsofdepravedmen;his justice inpunishing sins of men rather upon his own dear Son, than let it gounpunished;butmoreespecially, [in]hisgrace, that sweetattribute,hehasmagnifiedhismercyaboveallhisnames.

ThegraceofGod,exhibitedinthegospel,isglorious,

First.Because of the greatness of it. Every circumstance of the gospel,gracesurprisinglyheightensit;letuslookonwhatpartwewill,weshallseeenoughtofillusandalltheangelsinheavenwithadmirationforever.If we consider it as the grace of God the Father, and consider hisgreatness,hisholiness,hispowerandjustice,immensityandeternity;ifwediligently considerhowgreat a being he is,who took such pity and

compassiononmankind, it is enough toastonishus.Or, ifweconsiderourselves, on whom this great God has bestowed this grace, we arenothingbutworms,yealessthanworms,beforeGod;andnotonlyso,butsinful worms, worms swollen with enmity against God. If we considerhimbywhomwereceive[grace],theSonofGodwhomadeheavenand,by his almighty power, [is] equal with the Father; if we consider thegreatnessofwhathedid-hediedmostignominiouslyandpainfullyinournatureitallinfinitelyheightensthegraceofthegospel.

Second.Becauseof theglorious fruitof this.No less thansalvationandeternal glory are the fruits of this grace of the gospel; adoption, unionwithChrist,communionwithGod,theindwellingoftheHolyGhost,theheavenly happiness, the pleasure of the eternal paradise, the newJerusalem,thegloriousandtriumphantresurrectionofthebody,andaneverlasting reign with Christ in the height of glory, and pleasure andhappiness: no less than these things are the effects of this marvelousgrace.

Whatavastdifference is therebetweenapoor,miserablesinner, fullofsin, condemned to hellfire, and, a saint shining forth in robes of glory,and crowned with a crown of victory and triumph; but 'tis no lessdifference than this, is made in the sameman by the grace of God inChrist.

APPLICATION.

I.Hencewelearn,howtheydishonorGodandthegospel,whodependonanything else but mere grace. The gospel is far the most gloriousmanifestationofGod'sglorythateverwasmadetoman,andthegloryofthegospelisfreegraceandmeremercy.Nowthosethatwillnotdependon this free grace, they do what they can to deprive the gospel of thisglory,andsullythegloryofGodthereinshiningforth;theytakeawaythepraise,glory,andhonor,thatisduetoGodbyhisfreegraceandmercytomen, and set up themselves as the objects of it, as if their salvation atleastpartly,wasowingtowhat'theyhavedone.

This must needs be very provoking and highly affronting to God: Formiserablesinners,aftertheyarefallenintosuchamiserableestatethatit

is impossibletheyshouldbesavedbyanyothermeansthanpuregrace,andGod is sogloriously rich inhisgoodness,as tooffer this freegraceuntothemoutofpitytothem:howprovokingmustitbetoGodforthesemiserable, helpless wretches to attribute any of their salvation tothemselves!

It isnotanopportunity tobuyandprocureourownsalvation thatGodoffers,butanopportunity to layholdonthatsalvationwhich isalreadyboughtandprocuredforus;neitherareweableto[do]thisofourselves,itisthegiftofGod.

Therearesome,thathopetobesavedquiteinanotherwaythaneverthegospel proposed; that is, by their own righteousness, by being so goodanddoingsowell,as thatGodshall take theirgoodnessas sufficient tocounterbalance their sin, that they have committed, and thereby theymaketheirowngoodnesstoequalvaluewithChrist'sblood.Thisconceitisveryapttocreepintotheproudheartofman.

Someopenlyprofesstobeabletomeritsalvation,aspapists.Othersholdthat they are able to prepare and fit themselves for salvation alreadymerited,oratleastareabletodosomethingtowardsitofthemselves,andit is to be feared thatmany that don't openly profess either their ownrighteousnessortheirownstrength,doverymuchdependuponboth.Bythisdoctrine,howmuchtheydishonorthefreegraceofthegospel!

II.Letallbeexhortedtoacceptthegraceofthegospel.Onewouldthink,thatthereshouldbenoneedofsuchexhortationsasthis,butalas,suchisthedreadfulwickednessandthehorribleingratitudeofman'sheart,thathe needs abundance of persuading and entreating to accept of God'skindness,whenofferedthem.Weshouldcountithorribleingratitudeinapoor,necessitouscreature,torefuseourhelpandkindnesswhenwe,outofmerepitytohim,offertorelieveandhelphim.Ifyoushouldseeamanin extremity of distress, and in a perishingnecessity of help and relief,and you should lay out yourself, with much labor and cost, out ofcompassiontohim,thathemightberelieved,howwouldyou take itofhim,ifheshouldproudlyandspitefullyrefuseitandsnuffatit,insteadofthanking you for it?Would you not look upon it as a very ungrateful,unreasonable, base thing? Andwhy has not God a thousand times the

cause,tolookuponyouasbaseandungrateful,ifyourefusehisgloriousgraceinthegospel,thatheoffersyou?WhenGodsawmankindinamostnecessitous condition, in the greatest and extremist distress, beingexposed to hellfire and eternal death, fromwhich it was impossible heshould ever deliver himself, or that ever he should be delivered by anyothermeans,Hetookpityonthem,andbroughtthemfromthe jawsofdestruction byHis own blood.Nowwhat hat great ingratitude is it forthemtorefusesuchgraceasthis?

Butsoitis:multitudeswillnotacceptafreegiftatthehandsoftheKingoftheWorld.Theyhavethedaring,horriblepresumptionas[to]refuseakindnessofferedbyGodhimself,andnottoacceptagiftatthehandsofJehovah, nor not his own Son, his own Son equal with himself. Yea,they'llnotacceptofhim,thoughhediesforthem;yea,thoughhediesamosttormentingdeath, thoughhediesthattheymaybedeliveredfromhell,andthattheymayhaveheaven,they'llnotacceptofthisgift,thoughthey are in such necessity of it, that they must be miserable foreverwithout it. Yea, althoughGod the Father invites and importunes them,they'llnotacceptofit,thoughtheSonofGodhimselfknocksandcallsattheirdoortillhisheadiswetwiththedew,andhislockswiththedropsofthenight,arguingandpleadingwiththemtoacceptofhimfortheirownsakes,thoughhemakessomanygloriouspromises,thoughheholdsforthsomanypreciousbenefitstotemptthemtohappiness,perhapsformanyyearstogether,yettheyobstinatelyrefuseall.Waseversuchingratitudeheardof,orcangreaterbeconceivedof?

WhatwouldyouhaveGoddoforyou,thatyoumayacceptofit?Isthegiftthatheofferstoosmall,thatyouthinkittoolittle,foryoutoacceptof?Don'tCodofferyouhisSon,andwhatcouldCodoffermore?Yea,wemaysayGodhimselfhasnotagreatergifttooffer.DidnottheSonofGoddoenoughforyou,thatyouwon'tacceptof,him;didhe[not]die,andwhatcouldhedomore?Yea,wemaysay that theSonofGodcouldnotdoagreaterthingforman.Doyourefusebecauseyouwanttobeinvitedandwooed?Youmayhearhim,fromdaytoday,invitingofyou,ifyouwillbuthearken.Or is itbecauseyoudon't stand inneedofGod'sgrace?Don'tyouneeditsomuchasthatyoumusteitherreceiveitorbedamnedtoalleternity,andwhatgreaterneedcantherepossiblybe?

Alas,miserablecreaturesthatweare,insteadofthegiftofGodofferedinthegospel'snotbeinggreatenoughforus,wearenotworthyofanythingatall:wearelessthantheleastofallGod'smercies.InsteadofdeservingthedyingSonofGod,wearenotworthyoftheleastcrumbofbread,theleastdropofwater,ortheleastrayoflight;insteadofChrist'snothavingdone enough for us by dying, in such pain and ignominy, we are notworthy that he should somuch as look on us, instead of shedding hisblood.We arenotworthy thatChrist should oncemake anoffer of theleastbenefit,insteadofhissolongurgingofustobeeternallyhappy.

WhoevercontinuestorefuseChrist,willfindhereafter,thatinsteadofhishavingnoneedofhim,thattheleastdropofhisbloodwouldhavebeenmore worth to them, than all the world; wherefore, let none be soungratefultoGodandsounwiseforthemselves,astorefusethegloriousgraceofthegospel.

III. Let those who have beenmade partakers of this free and gloriousgraceofGod,spendtheirlivesmuchinpraisesandhallelujahstoGod,forthewondersofhismercyintheirredemption.Toyou,OredeemedoftheLord, cloth this doctrine most directly apply itself; you are those whohave beenmade partakers of all this glorious grace of which you havenowheard.'TisyouthatGodentertainedthoughtsofrestoringafteryourmiserablefallintodreadfuldepravityandcorruption,andintodangerofthe dreadful misery that unavoidably follows upon it; 'tis for you inparticularthatGodgavehisSon,yea,hisonlySon,andsenthimintotheworld;'tisforyouthattheSonofGodsofreelygavehimself;'tisforyouthathewasborn,died, roseagainandascended, and intercedes; 'tis toyouthattherethefreeapplicationofthefruitofthesethingsismade:allthis is done perfectly and altogether freely,without any of your desert,withoutanyofyourrighteousnessorstrength;wherefore,letyourlifebespentinpraisestoGod.Whenyoupraisehiminprayer,letitnotbewithcoldness and indifferency;whenyoupraisehim in your closet, let yourwholesoulbeactivetherein;whenyoupraisehiminsinging,don'tbarelymakeanoise,withoutanystirringofaffectionintheheart,withoutanyinternalmelody.Surely,youhavereasontoshout,cry,"Grace,grace,bethetopstoneofthetemple!"Certainly,youdon'twantmercyandbountytopraiseGod;youonlywantaheartand livelyaffections topraisehim

with.

Surely,iftheangelsaresoastonishedatGod'smercytoyou,anddoevenshout with joy and admiration at the sight of God's grace to you, youyourself, on whom this grace is bestowed, have much more reason toshout.

Considerthatgreatpartofyourhappinessinheaven,toalleternity,willconsist in this: in praising of God, for his free and glorious grace inredeemingyou;andifyouwouldspendmoretimeaboutitonearth,youwouldfindthisworldwouldbemuchmoreofaheaventoyouthanitis.Wherefore,donothingwhileyouarealive,butspeakandthinkandliveGod'spraises.

SinnersintheHandsofanAngryGod

byJonathanEdwards

ThisistheclassicsermonpreachedbyJonathanEdwardsonJuly8,1741inEnfield,Massachusetts(nowConnecticut).

SERMONVI.

“...theirfootshallslideinduetime:”-Deuteronomy32:35

In this verse is threatened the vengeance of God on the wickedunbelieving Israelites, who were God's visible people, and who livedunderthemeansofgrace;butwho,notwithstandingallGod'swonderfulworks towards them, remained (as vers28.) voidof counsel, having nounderstandinginthem.Underallthecultivationsofheaven,theybroughtforthbitterandpoisonousfruit;as inthetwoversesnextpreceding thetext.--TheexpressionIhavechosenformytext,theirfootshallslideinduetime,seemstoimplythefollowingthings,relatingtothepunishmentanddestructiontowhichthesewickedIsraeliteswereexposed.

1. That theywere always exposed to destruction; as one that stands orwalks inslipperyplaces isalwaysexposed to fall.This is implied in themanner of their destruction coming upon them, being represented bytheirfootsliding.Thesameisexpressed,Psalm72:18."Surelythoudidstsettheminslipperyplaces;thoucastedstthemdownintodestruction."

2. It implies, that they were always exposed to sudden unexpecteddestruction.Ashethatwalksinslipperyplacesiseverymomentliabletofall, he cannot foresee one moment whether he shall stand or fall thenext;andwhenhedoes fall,he fallsatoncewithoutwarning:Which isalsoexpressedinPsalm73:18,19."Surelythoudidstsettheminslipperyplaces;thoucastedstthemdownintodestruction:Howaretheybroughtintodesolationasinamoment!"

3. Another thing implied is, that they are liable to fall of themselves,withoutbeingthrowndownbythehandofanother;ashethatstandsorwalksonslipperygroundneedsnothingbuthisownweighttothrowhimdown.

4.ThatthereasonwhytheyarenotfallenalreadyanddonotfallnowisonlythatGod'sappointedtimeisnotcome.Foritissaid,thatwhenthatduetime,orappointedtimecomes,theirfootshallslide.Thentheyshallbelefttofall,astheyareinclinedbytheirownweight.Godwillnotholdthem up in these slippery places any longer, but will let them go; andthen,atthatveryinstant,theyshallfallintodestruction;ashethatstandsonsuchslipperydecliningground,ontheedgeofapit,hecannotstandalone,whenheisletgoheimmediatelyfallsandislost.

Theobservation fromthewords that Iwouldnow insistuponis this. --"Thereisnothingthatkeepswickedmenatanyonemomentoutofhell,butthemerepleasureofGod."--BythemerepleasureofGod,Imeanhissovereign pleasure, his arbitrary will, restrained by no obligation,hindered bynomanner of difficulty, anymore than if nothing else butGod'smerewillhadintheleastdegree,orinanyrespectwhatsoever,anyhandinthepreservationofwickedmenonemoment.--Thetruthofthisobservationmayappearbythefollowingconsiderations.

There isnothingthatkeepswickedmenatanyonemomentoutofhell,butthemerepleasureofGod.BythemerepleasureofGod,ImeanHissovereign pleasure, his arbitrary will, restrained by no obligation,hindered by nomanner of difficulty anymore than if nothing else butGodsmerewillhad,inthelastdegree,orinanyrespectwhatsoever,anyhand in thepreservationofwickedmenonemoment.The truth of thisobservationmayappearbythefollowingconsideration:

1.ThereisnowantofpowerinGodtocastwickedmenintohellatanymoment. Men's hands cannot be strong, when God raises up. Thestrongest have no power to resist Him, nor can any deliver out of Hishands.Heisnotonlyabletocastwickedmenintohell,buthecanmosteasily do it. Sometimes an earthly prince meets with a great deal ofdifficulty in subduing a rebel, who has foundmeans to fortify himself,andhasmadehimselfstrongbythenumberofhisfollowers.Butitisnot

sowithGod.There isno fortress that isanydefense fromthepowerofGod. Thoughhand join in hand, and a vastmultitude themselves, theyareeasilybrokeninpieces.Theyareasgreatheapsof lightchaffbeforethewhirlwind;orlargequantitiesofdrystubblebeforedevouringflames.Wefinditeasytotreadonandcrushawormthatweseecrawlingontheearth;soitisforustocutorsingeaslenderthreadthatanythinghangsby:thuseasyisitforGodwhenHepleases,tocastHisenemiesdowntohell.What arewe, thatwe should think to standbeforeHim, atwhoserebuketheearthtrembles,andbeforewhomtherocksarethrowndown?

2.Theydeservethebecastintohell;sothatdivinejusticeneverstandsinthe way; it makes no objection against Gods using His power at anymomenttodestroythem.Yea,onthecontrary,justicecallsaloudforaninfinite punishment of their sins. Divine justice says of the tree thatbringsforthsuchgrapesofSodom,“...cutitdown;whycumberethittheground?”—Luke 13:7. The sword of divine justice is every momentbrandished over the hand of arbitrarymercy, and Godsmere will thatholdsitback.

3.They are alreadyunder a sentenceof condemnation tohell.Theydonotonlyjustlydeservetobecastdownthither,butthesentenceofthelawofGod, that eternal and immutable rule of righteousness thatGod hasfixedbetweenHimandmankind, is gone out against them, and standsagainstthem;sothattheyareboundoveralreadytohell.John3:18—“...hethatbelievethnotiscondemnedalready,”Sothateveryunconvertedmanproperlybelongs tohell; that ishisplace; from thencehe is. John8:23—”. . .Yearefrombeneath;”andthitherhe isbound; it is theplacethat justice, and God’s Word, and sentence of His unchangeable law,assigntohim.

4.Theyarenow theobjectsof that very sameangerandwrathofGod,thatisexpressedinthetormentsofhell;andthereasonwhytheydonotgodowntohellateachmoment,isnotbecauseGod,inwhosepowertheyare,isnotatpresentveryangrywiththem;asheiswithmanymiserablecreaturesnowtormentedinhell,whotherefeelandbearthefiercenessofHiswrath.Yea,Godisagreatdealmoreangrywithgreatnumbersthatarenowonearth,yeadoubtlesswithsomewhomaybehearingmespeaknow,who, itmaybeareatease, thanhe iswithmanyof those thatare

nowintheflamesofhell.Soit isnotbecauseGodisunmindfuloftheirwickedness,anddoesnotresent it, thathedoesnot let looseHishand,andcutthemoff.Godisnotaltogethersuchaoneasthemselves,thoughtheymay imagineHimtobeso.ThewrathofGodburnsagainst them,theirdamnationdoesnot slumber; thepit isprepared, the fire ismadeready,thefurnaceisnowhot,readytoreceivethem;theflamesdonowrageandglow.Theglitteringswordiswhetted,andheldoverthem,andthepithathopeneditsmouthunderthem.

5.Thedevilstandsreadytofalluponthem,andseizethemashisown,atwhatmomentGod shall permit him. They belong to him; he has theirsoulsinhispossession,andunderhisdominion.TheScripturerepresentsthemashis goals—Luke 11:21.Thedevilswatch them; they are everbythem,attheirrighthand;theystandwaitingforthem;likegreedyhungrylions, that see theirprey, and expect to have it, but are for the presentkept back. If God should withdraw His hand, by which they arerestrained,theywouldinonemomentflyupontheirpoorsouls.TheoldSerpent is gaping for them;hell opens itsmouthwide to receive them;andifGodshouldpermitit,theywouldbehastilyswallowedupandlost.

6.Thereareinthesoulsofwickedmenthosehellishprinciplesreigning,thatwouldpresentlykindleandflameoutintohellfire,ifitwerenotforGod’s restraints. There is laid in the very nature of carnal men, afoundationforthetormentsofhell.Therearethosecorruptprinciples,inreigningpowerinthem,andinfullpossessionofthem,thatareseedsofhell fire. The principles are active and powerful, exceedingly violent intheir nature; and if it were not for the restraining hand of God uponthem, theywould soonbreak out; theywould flame out after the samemanneras the samecorruption, the sameenmity,does in theheartsofdamnedsouls,andwouldbeget the same torments as theydo in them.ThesoulsofthewickedareinScripturescomparedtothetroubledsea—Isaiah 57:20. For the present, God restrains their wickedness by Hismighty power, asHe does the ragingwaves of the troubled sea, saying“Hithertoshalt thoucome,andnofurther,”but ifGodshouldwithdrawthat restrainingpower, itwould soon carry all before it. Sin is the ruinandmiseryof thesoul; it isdestructive in itsnature;and ifGodshouldleaveitwithoutrestraint,therewouldneednothingelsetomakethesoul

perfectlymiserable.Thecorruptionoftheheartofthemanisimmoderateandboundless in its fury;andwhilewickedmen livehere, it is like firepentupbythecourseofnature;andastheheartisnowasinkofsin,so,ifsinwas not restrained, it would immediately turn the soul into a fieryoven,orfurnaceoffireandbrimstone.

7. It is no security to wicked men for one moment, that there are novisiblemeansofdeathathand!Itisnosecuritytoanaturalman,thatheis now in health, and that he does not see which way he should nowimmediately go out of theworld by any accident, and that there is notvisible danger, in any respect, in his circumstances. Themanifold andcontinualexperienceof theworld, inallages, shows this isnoevidencethatamanisnotontheverybrinkofeternityandthatthenextstepwillnotbeintoanotherworld.Theunseen,unthought-of-waysandmeansofpersons going suddenly out of the world are innumerable andinconceivable. Unconverted men walk over the pit of hell on a rottencovering,andthereareinnumerableplacesinthiscoveringsoweakthattheywillnotbeartheirweight,andtheseplacesarenotseen.Thearrowsofdeathflyunseenatnoon-day;thesharpestsightcannotdiscernthem.Godhassomanydifferentunsearchablewaysof takingwickedmenoutof theworld and sending them tohell, that there is nothing tomake itappearthatGodhadneedtobeattheexpenseofamiracle,ortogooutoftheordinarycourseofHisprovidencetodestroyanywickedman,atanymoment.Allthemeansthatthereareofsinnersgoingoutof theworld,are so inGod’s hands, and souniversally and absolutely subject toHispoweranddetermination, that itdoesnotdependat all the lesson themerewillofGod,whethersinnersshallatanymomentgotohell,thanifmeanswerenevermadeuseof,oratallconcernedinthecase.

8.Naturalmen’s prudence and care to preserve their own lives, or thecareofothers topreservethem,donotsecure themamoment.Tothis,divineprovidenceanduniversal experiencedobear testimony.There isthis clear evidence thatmen’sownwisdom isno security to them fromdeath;that, if itwereotherwise,weshouldseesomedifferencebetweenthewise and politicmen of the world and others, with regard to theirliablenesstoearlyandunexpecteddeath;buthowis it infact?“. . .howdieththewiseman?asthefool.”—Ecclesiastes2:16.

9.Allwickedmen’spainsandcontrivanceswhichtheyusetoescapehell,while theycontinue to rejectChrist,and so remainwickedmen,donotsecurethem,fromhellonemoment.Almosteverynaturalmanthathearsofhell, flattershimself thatheshallescape it;hedependsuponhimselfforhisownsecurity;heflattershimselfinwhathehasdone,inwhatheisnowdoing, orwhathe intends to do; every one lays outmatters in hisownmind, how he shall avoid damnation, and flatters himself that hecontriveswell forhimself, and thathis schemeswill not fail. Theyhearindeedthattherearebutfewsaved,andthatthegreaterpartofmenthathave died heretofore, are gone to hell; but each one imagines that heformsplanstoeffecthisescapebetterthanothershavedone.Hedoesnotintend to go to that place of torment; he says within himself, that heintendstotakeeffectualcare,andtoordermatterssoforhimselfasnotto fail. But the foolish children ofmenmiserably delude themselves intheirownschemes,andinconfidenceintheirownstrengthandwisdom;they trust to nothing but shadow. The greater part of those whoheretoforehavelivedunderthesamemeansofgrace,andarenowdead,are undoubtedly gone to hell; and it was not because theywere not aswiseasthosewhoarenowalive,itwasnotbecausetheydidnotlayoutmatters as well for themselves to secure their own escape. If we couldcometospeakwiththem,andinquireofthem,onebyone,whethertheyexpected,whenalive,andwhentheyusedtohearabouthell,ever tobesubjectsofthatmisery,we,doubtless,shouldhearoneandanotherreply,“No,Ineverintendedtocomehere:Ihadarrangedmattersotherwiseinmy mind; I thought I should contrive well for myself; I thought myscheme good. I intended to take effectual care; but it came upon meunexpectedly; I did not look for it at that time, and in thatmanner; itcameasathief.Deathoutwittedme:God’swrathwastoquickformeOmycursedfoolishness!Iwasflatteringmyself,andpleasingmyselfwithvaindreamsofwhatIwouldhereafter;andwhenIwassayingpeaceandsafety,thensuddendestructioncameuponme.”

10.Godhaslaidhimselfundernoobligation,byanypromise,tokeepanynaturalmanoutofhellonemoment.Godcertainlyhasmadenopromiseseitherof eternal life, orof anydeliveranceorpreservation frometernaldeath,butwhatarecontainedinthecovenantofgrace,thepromisesthatare given in Christ, in whom all the promises are yea and amen. But

surelytheyhavenointerestinthepromiseofthecovenantofgracewhoare not the children of the covenant, who do not believe in any of thepromises,andhavenointerestintheMediatorofthecovenant.Sothat,whatever some have imagined and pretended about promises made tonaturalmen’searnestseekingandknocking,itisplainandmanifest,thatwhatever pains a natural man takes in religion, whatever prayers hemakes,tillhebelievesinChrist,Godisundernomannerofobligationtokeep him a moment from eternal destruction. So that thus it is thatnatural men held in the hand of God over the pit of hell; they havedeserved the fiery pit, and are already sentenced to it; and God isdreadfullyprovoked:HisangerisasgreattowardsthemasthosethatareactuallysufferingtheexecutionofthefiercenessofHiswrathinhell;andthey have done nothing in the least to appease or abate that anger,neitherisGodintheleastboundbyanypromisetoholdthemupforonemoment.Thedeviliswaitingforthem,hellisgapingforthem,theflamesgather and flash about them, and would fain lay hold on them, andswallow them up; the fire pent up in their own hearts is struggling tobreakout;andtheyhavenomeanswithinreachthatcanbeanysecurityto them. In short they have no refuge, nothing to take hold of; all thatpreserves them every moment is the mere arbitrary will, anduncovenanted,unobligedforbearanceofanincensedGod.

Application

Theuseofthisawfulsubjectmaybeforawakeningunconvertedpersonsto a conviction of their danger, this that you have heard is the case ofevery one out if Christ. That world of misery, that lake of burningbrimstone,isextendedabroadunderyou.Thereisthedreadfulpitoftheglowing flames of the wrath of God; there is hell’s wide gapingmouthopen;andyouhavenothingtostandupon,noranythingbetweenyouandhellbuttheair;itisonlythepowerandmerepleasureofGodthatholdsyouup.

Youareprobablynotsensibleof this;you findyouarekeptoutofhell,butdonotseethehandofGodinit,butlookatotherthings,asthegoodstate of your bodily constitution, your care of your own life, and themeans you use for your own preservation. But indeed these things arenothing; ifGodshouldwithdrawHishand,theywouldavailnomoreto

keep you from falling, than the thin air to hold up a person who issuspendedinit.

Your wickedness makes you, as it were, heavy as lead, and to renddownwards with great weight and pressure towards hell, and if Godshouldletyougo,youwouldimmediatelysink,andswiftlydescendandplungeintothebottomlessgulf;andyourhealthyconstitution,andyourowncareandprudence,andbestcontrivance,andallyourrighteousness,wouldhavenomore influence toupholdyou,andkeepyououtofhell,thanaspider’swebwouldhavetostopafallingrock.WereitnotforthesovereignpleasureofGod,theearthwouldnotbearyouonemoment,foryouareaburdentoit;thecreationgroanswithyou;thecreatureismadesubjecttothebondageofyourcorruption,notwillingly;thesundoesnotwillingly shine upon you, to give you light to serve sin and Satan; theearthdoesnotwillinglyyieldherincrease,tosatisfyyourlusts;noris itwillinglytostageforyourwickednesstobeactedupon;theairdoesnotwillinglyserveyouforbreathtomaintaintheflameoflifeinyourvitals,whileyouspendyourlifeintheserviceofGod’senemies.God’screaturesaregood,andweremadeformentoserveGodwith;anddonotwillinglysubserveanyotherpurpose,sodirectlycontrarytotheirnatureandend.Andtheworldwouldspewyouout,wereitnotforthesovereignhandofHim who hath subject it in hope. There are the black clouds of God’swrathnowhangingdirectlyoveryourheads, fullof thedreadful storm,and bigwith thunder; andwere it not for the restraining hand of Godtheywouldimmediatelyburstforthuponyou.ThesovereignpleasureofGod,forthepresent,staysHisroughwind,otherwiseitwouldcomewithfury; and your destructionwould come like awhirlwind, andwould belikethechaffofthesummerthreshing-floor.

ThewrathofGodislikegreatwatersthatarerestrainedforthepresent;but they increase more and more, and rise higher and higher, till anoutletisgiven;andthelongerthestreamisstoppedthemorerapidandmighty is its coursewhen once it is let loose. It is true, that judgmentagainst your evil works has not been executed hitherto; the floods ofGod’s vengeancehavebeenwithheld;but yourguilt in themeantime isconstantly increasing,andyouareeveryday treasuringupmorewrath;thewatersareconstantlyrisingandwaxingmoreandmoremighty;and

thereisnothingbutthemerepleasureofGodthatholdsthewatersback,that are unwilling to be stopped, and press hard to go forward. If GodshouldonlywithdrawHishandfromtheflood-gate,itwouldimmediatelyflyopen,andthefiery floodsof the fiercenessandwrathofGod,wouldrush forth with inconceivable fury, and would come upon you withomnipotentpower;andifyourstrengthweretenthousandtimesgreaterthan the strength of the stoutest, sturdiest devil in hell, it would benothingtowithstandorendureit.

ThebowofGod’swrathisbent,andthearrowmadereadyonthestring;andjusticedirectsthebowtoyourheart,andstrainsatthebow:anditisnothingbutthemerepleasureofGod,andthatofanangryGod,withoutanypromiseorobligationatall,thatkeepsthearrowonemomentfrombeingmadedrunkwithyourblood.

Thus all you that never passed under a great change of heart, by themighty power of the Spirit of God upon your souls; all you that wereneverbornagain,andmadenewcreatures,andraisedfrombeingdeadinsin,toastateofnew,andbeforealtogetherunexperiencedlightandlife,areinthehandsofanangryGod.Howeveryoumayhavereformedyourlifeinmanythingsandmanyhavehadreligiousaffections,andmaykeepup a form of religion in your families and closets, and in the house ofGod, it isnothingbutHismerepleasurethatkeepsyoufrombeingthismomentswallowedupineverlastingdestruction.Howeverunconvincedyoumaynowbeofthetruthofwhatyouhear,byandbyyouwillbefullyconvincedofit.Thosethataregonefrombeinginthelikecircumstanceswith you, see that it was so with them; for destruction came suddenlyuponmost of them; when they expected nothing of it, and while theyweresaying,Peaceandsafety,Nowtheysee,thatthosethingsonwhichtheydepend for peace and safety,werenothingbut thin air and emptyshadows.

TheGodthatholdsyouoverthepitofhell,muchinthesamewayasoneholdsaspider,orsomeloathsomeinsect,overthefire,abhorsyou,andisdreadfully provoked; His wrath towards you burns like fire; he looksuponyouasworthyofnothingelsebut tobecast into the fire;He isofpurer eyes than tobear tohave you inHis sight; you are ten thousandtimes more abominable in His eyes than the most hateful venomous

serpent is in ours. You have offendedHim infinitelymore than ever astubborn rebel did his prince; and yet, it is nothing butHis hand thatholdsyoufromfallingintothefireeverymoment.Itistobeascribedtonothing else, that you did not go to hell the last night; that you weresufferedtoawakeagaininthiswould,afteryouclosedyoureyestosleep;andthereisnootherreasontobegiven,whyyouhavenotdroppedintohell sinceyouarouse in themorning,but thatGod'shandhasheldyouup. There is no other reason to be given, butHismercy; yea, no otherreason canbe givenwhy you donot this verymoment drop down intohell.

Osinner,consider the fearfuldangeryouare in!It isagreat furnaceofwrath,awideandbottomlesspit,fullofthefireifthewraththatyouareheldoverinthehandofthatGodwhosewrathisprovokedandincensedasmuchagainstyouasagainstmanyofthedamnedinhell.Youhangbya slender thread,with the flames of divinewrath flashing about it andready everymoment to singe it, and burn it asunder; and you have nointerest in any Mediator, and nothing to lay hold of to save yourself,nothingtokeepofftheflamesofwrath,nothingofyourown,nothingthatyouhavedone,nothingthatyoucando,toinduceGodtospareyouonemoment.Andconsiderheremoreparticularly.

1.Whosewrathitis.ItisthewrathoftheinfiniteGod.Ifitwereonlythewrath of man, though it were of the most potent prince, it would becomparatively little to be regarded. The wrath of kings is very muchdreaded,especiallyofabsolutemonarchs,whohavethepossessionsandlives of their subjects wholly in their power, to be disposed of at theirmerewill.Proverbs20:2—“Thefearofakingisastheroaringofa lion:whosoprovokethhimtoangersinnethagainsthisownsoul.”Thesubjectwho verymuch enrages an arbitrary prince, is liable to suffer themostextremetormentsthathumanartcaninvent,orhumanpowercaninflict.Butthegreatestearthlypotentates,intheirgreatestmajestyandstrength,and when clothed in their greatest terrors are but feeble, despicableworms of the dust, in comparisonwith the great and almighty CreatorandKingofheavenandearth.Itisbutlittlethattheycando,whenmostenraged, and when they have exerted the utmost of their fury. All thekingsoftheearth,beforeGod,areasgrasshoppers;theyarenothing,and

lessthannothing:boththeirloveandtheirhatredaretobedespised.ThewrathofthegreatKingofkings,isasmuchmoreterriblethantheirs,asHismajesty isgreater.“AndIsayuntoyoumyfriends,Benotafraidofthemthatkillthebody,andafterthathavenomorethattheycando.ButIwill forewarn youwhom ye shall fear: Fear him,which after he hathkilledhathpowertocastintohell;yea,Isayuntoyou,Fearhim.”—Luke12:4,5.

2.ItisthefiercenessofHiswraththatyouareexposedto.Weoftenreadof the fury of God; as in Isaiah 59:18 “According to their deeds,accordinglyhewillrepay,furytohisadversaries,”SoIsaiah66:15—“For,behold, the LORD will come with fire, and with his chariots like awhirlwind, to renderhisangerwith fury,andhis rebukewith flamesoffire.”Andsoalsoinmanyotherplaces.Thuswereadof“...thewinepressof the fierceness and wrath of Almighty God.”—Revelation 19:15. Thewords are exceedingly terrible. If it had only been said, “the wrath ofGod,”thewordswouldhaveimpliedthatwhichisunspeakablydreadful;but it is said, “the fierceness and wrath of God;” the fury of God! ThefiercenessofJehovah!Ohhowdreadfulmust thatbe!Whocanutterorconceive what such expressions carry in them? But it is also, “thefiercenessandwrathofAlmightyGod.”AsthoughtherewouldbeaverygreatmanifestationofHisalmightypower inwhat the fiercenessofHiswrath should inflict; as though Omnipotence should be, as it were,enraged, and exerted, as men are wont to exert their strength in thefiercenessof theirwrath.O!Then,whatwillbe theconsequence?Whatwillbecomeof thepoorworm that shall suffer it?Whosehands canbestrong;andwhose heart can endure?Towhat a dreadful inexpressible,inconceivabledepthofmiserymustthepoorcreaturebesunk,whoshallbe the subject of this! Consider this, you that yet remain in anunregenerate state. That God will execute the fierceness of His anger,implies, thatHewill inflictwrathwithout any pity.WhenGod beholdstheineffableextremityofyourcase,andseesyourtormenttobesovastlydisproportionedtoyourstrength,andseeshowyourpoorsouliscrushed,andsinksdown,asitwere,intoaninfinitegloom;HewillnotforbeartheexecutionofHiswrath,orintheleastlightenHishand:thereshallbenomoderationormercy,norwillGod thenatall stayHis roughwind:Hewillhavenoregardtoyourwelfare,norbeatallcareful lestyoushould

suffer toomuch in any other sense, than only that you shall not sufferbeyondwhatstrictjusticerequires:nothingshallbewithheld,becauseitis sohard for you tobear. “Thereforewill I alsodeal in fury:mine eyeshallnotspare,neitherwillIhavepity:andthoughtheycryinmineearswith a loud voice, yet will I not hear them.”—Ezekiel 8:18. Now, Godstandsreadytopityyou;this isthedayofmercy;youcancrynowwithsomeencouragementofobtainingmercy.Butwhenoncethedayofmercyispassed,yourmostlamentableanddolorouscriesandshriekswillbeinvain;youwillbewhollylostandthrownawayofGod,astoanyregardtoyour welfare. God will have no other use to put you to, but to suffermisery;youmaybecontinuedinbeingtonootherend!Foryouwillbevesselofwrathfittedtodestruction;andtherewillbenootheruseofthisvessel,butonlytobefilledfullofwrath.GodwillbesofarfrompityingyouwhenyoucrytoHim,that it issaidHewillonly“laughandmock.”“BecauseIhavecalled,andyerefused;Ihavestretchedoutmyhand,andnoman regarded;But yehave set atnoughtallmy counsel, andwouldnoneofmyreproof:Ialsowilllaughatyourcalamity;Iwillmockwhenyour fear cometh; When your fear cometh as desolation, and yourdestruction cometh as a whirlwind; when distress and anguish comethuponyou.Thenshalltheycalluponme,butIwillnotanswer;theyshallseekmeearly,buttheyshallnotfindme:Forthattheyhatedknowledge,anddidnotchoosethefearoftheLORD:Theywouldnoneofmycounsel:theydespisedallmyreproof.Thereforeshalltheyeatofthefruitoftheirownway,andbefilledwiththeirowndevices.Fortheturningawayofthesimpleshallslaythem,andtheprosperityoffoolsshalldestroythem.”—Proverbs1:24-32.HowawfularethosewordsofthegreatGod.“...Iwilltreadtheminmineanger,andtrampletheminmyfury;andtheirbloodshallbesprinkleduponmygarments,andIwillstainallmyraiment:”—Isaiah63:3.Itis,perhaps, impossibletoconceiveofwordsthatcarry inthem greater manifestations of these three things namely, contempt,hatred, and fiercenessof indignation. If you cry toGod topity you,Hewillbeso far frompityingyou inyourdoleful case,or showingyou theleastrewardor favor, that insteadof that,Hewillonly treadyouunderfoot: and though He will know that you cannot bear the weight ofOmnipotencetreadinguponyou,yetHewillnotregardthat,butHewillcrush youunderHis feetwithoutmercy;Hewill crush out your blood,andmakeitfly,anditshallbesprinkledonHisgarments,soastostain

allHis raiment.Hewill not onlyhate you, butHewill have you in theutmostcontempt;noplaceshallbethoughtfitforyou,butunderHisfeet,tobetroddendownasthemireofthestreets.

3.ThemiseryyouareexposedtoisthatwhichGodwillinflict,totheendthatHemightshowwhatthewrathofJehovahis.GodhathhaditonHishearttoshowtoangelsandmen,bothhowexcellentHisloveis,andalsohowterribleHiswrathis.Sometimesearthlykingshaveamindtoshowhow terrible their wrath is, by the extreme punishments they wouldexecute on those that provoke them.Nebuchadnezzar, thatmighty andhaughtymonarchoftheChaldeanempire,waswillingtoshowhiswrath,whenenragedwithShadrach,Meshach,andAbednego;andaccordinglygaveorder that theburning, fiery furnaceshouldbeheatedseven timeshotterthanitwasbefore;doubtless,itwasraisedtotheutmostdegreeoffiercenessthathumanartcouldraiseit.ButthegreatGodisalsowillingtoshowHiswrath,andmagnifyHisawfulmajestyandmightypowerintheextremesufferingofHisenemies.“WhatifGod,willingtoshowHiswrath,andtomakehispowerknown,enduredwithmuchlong-sufferingthevesselsofwrathfittedtodestruction:”—Romans9:22.AndseeingthisisHisdesign,andwhatHehasdetermined,eventoshowhowterribletheunmixed,unrestrainedwrath, the furyand fiercenessof Jehovah is,Hewilldoittoeffect.Therewillbesomethingaccomplishedandbroughttopassthatwillbedreadfulwithawitness.WhenthegreatandangryGodhathrisenupandexecutedHisawfulvengeanceonthepoorsinner,andthe wretch is actually suffering the infinite weight and power of Hisindignation, then will God call upon the whole universe to behold theawfulmajestyandmightypowerthatistobeseeninit.“Andthepeopleshallbeastheburningsoflime,asthornscutupshalltheybeburnedinthefire.Hear,yethatarefaroff,whatIhavedone;and,yethatarenear,acknowledgemymight.Thesinners inZionareafraid; fearfulnesshathsurprised thehypocrites.Whoamongusshalldwellwith thedevouringfire?whoamongusshalldwellwitheverlastingburnings?”—Isaiah33:12-14. Thus it will be with you that are in an unconverted state, if youcontinue in it; the infinitemight, andmajesty, and terribleness, of theomnipotentGod,shallbemagnifieduponyouintheineffablestrengthofyourtorments.Youshallbetormentedinthepresenceoftheholyangels,andinthepresenceof theLamb;andwhenyoushallbe inthisstateof

suffering, the glorious inhabitants of heaven shall go forth and look ontheawfulspectacle, that theymay seewhat thewrathand fiercenessoftheAlmightyis;andwhentheyhaveseenit,theywillfalldownandadorethatgreatpowerandmajesty.“Anditshallcometopass,thatfromonenewmoon to another, and from one sabbath to another, shall all fleshcometoworshipbeforeme,saiththeLORD.Andtheyshallgoforth,andlookuponthecarcassesofthementhathavetransgressedagainstme:fortheirworm shall notdie, neither shall their fire bequenched;and theyshallbeanabhorringuntoallflesh.”—Isaiah66:23,24.

Itiseverlastingwrath.Itwouldbedreadfultosufferthis fiercenessandwrathofAlmightyGodonemoment;butyoumustsufferittoalleternity.There will be no end to this exquisite horrible misery.When you lookforward, you shall seea long forever, aboundlessduration, before you,whichwillswallowupyourthoughts,andamazeyoursouls;andyouwillabsolutely despair of ever having any deliverance's, and end, anymitigation,anyrestatall;youwillknowcertainlythatyoumustwearoutlongages,millionsofmillionsofages, inwrestlingandconflictingwiththis almighty merciless vengeance; and then when you have so done,whenmanyageshaveactuallybeenspentbyyouinthismanner,youwillknowthatallisbutapointtowhatremains.Sothatyourpunishmentwillindeedbe infinite.O,what canexpresswhat the stateof a soul in suchcircumstances is!All thatwe canpossibly say about it, givesbut a veryfeeble,faintrepresentationofit;itisinexpressibleandinconceivable:for,“Whoknoweth thepowerofGod’sanger?”Howdreadful is thestateofthosewhoaredailyandhourlyindangerofthisgreatwrathandinfinitemisery!But this is thedismalcaseofeverysoul thathasnotbeenbornagain,howevermoralandstrict,soberandreligious,theymayotherwisebe.Othatyouwouldconsiderit,whetheryoubeyoungorold!Thereisreason for fear that there aremanywhowill hear this gloriousGospel,whowill actually be the subjects of this verymisery to all eternity.Weknownotwhotheyare,orwhatthoughtstheynowhave.Itmaybetheyarenowatease,andhearallthesethingswithoutmuchdisturbance,andare now flattering themselves that they are not the persons, promisingthemselvesthattheyshallescape.Ifweknewthattherewasoneperson,and but one, of those that we know, that was to be the subject of thismisery,whatan awful thingwould it be to thinkof! Ifweknewwho it

was,what an awful sightwould it be to see such a person!Howmightevery Christian lift up a lamentable and bitter cry over him! But alas!instead of one, how many is it likely will remember these solemnreflectionsinhell!Andsomemaybe inhell inaveryshorttime,beforethisyearisout.Anditwouldbenowonderifsomehearers,whoarenowinhealth,andquietandsecure,maybetherebeforetomorrowmorning.Thoseofyouwho finallycontinue inanatural conditionwhomaykeepoutofhelllongest,willbethereinalittletime!Yourdamnationdoesnotslumber;itwillcomeswiftly,and,inallprobability,verysuddenly,uponmanyofyou.Youhavereasontowonderthatyouarenotalreadyinhell.It is doubtless the case of somewhom you have seen and known, thatneverdeservedhellmorethanyou,andthatheretoforeappearedaslikelytohavebeennowaliveasyou.Theircaseispastallhope.Theyarecryinginextrememiseryandperfectdespair;buthereyouareinthelandoftheliving, blessed with Bibles and Sabbaths, and ministers, and have anopportunity to obtain salvation. What would not those poor damned,hopelesssoulsgiveforoneday'sopportunitysuchasyounowenjoy?Andnow you have an extraordinary opportunity, a day wherein Christ hasthrownthedoorofmercywideopen,andstandscalling,andcryingwithaloudvoicetopoorsinners,adaywhereinmanyareflockingtohim,andpressingintothekingdomofGod;manyaredailycomingfromtheeast,west,north,andsouth;manythatwereverylatelyinthesamemiserableconditionthatyouareinarenowinahappystatewiththeirheartsfilledwithlovetoHimwhohaslovedthem,andwashedthemfromtheirsinsinHisownblood,andrejoicinginhopeofthegloryofGod.Howawfulisittobeleftbehindatsuchadaytoseesomanyothersfeasting,whileyouarepiningandperishing!Toseesomanyrejoicingandsingingforjoyofheart,whileyouhavecausetomournforsorrowofheart,andtohowlforvexationofspirit!Howcanyourestonemomentinsuchacondition?Arenotyoursoulsaspreciousasthesoulsofthosewhoareflockingformdaytoday toChrist?Are therenotmanywhohave lived long in thewould,who are not to this day born again, and so are aliens from thecommonwealth of Israel, and have done nothing ever since they havelived,buttreasureupwrathagainstthedayofwrath?Osirs!Yourcase,inanespecialmanner, isextremelydangerous.Yourguiltandhardness ofheartareextremelygreat.Donotyouseehowgenerallypersonsofyouryearsarepassedoverandleft,inthedispensationsofGod'smercy?You

hadneedtoconsideryourselves,andwakethoroughlyoutof sleep:youcannotbearthefiercenessandwrathoftheinfiniteGod.Andyou,youngman,andyoungwoman,willyouneglectthispreciousseasonwhichyounowenjoy,whensomanyothersofyouragearerenouncingallyouthfulvanities,andflockingtoChrist?Youespeciallyhavenowanopportunity,but ifyouneglect it, itwill soonbewithyouas it iswith thosepersonswhospentallthepreciousdaysofyouthinsin,andarenowcometosucha dreadful pass in blindness and hardness. And you children, who areunconverted,donotyouknowthatyouaregoingdowntohell,tobearthedreadful wrath of that God, who is now angry with you every day andeverynight?Willyoubecontenttobethechildrenofthedevil,whensomanyofthechildrenofthelandareconverted,andarebecomingtheholyandhappychildrenoftheKingofkings?AndleteveryonethatisyetoutofChrist,andhangingoverthepitofhell,whethertheybeoldmenandwomen,ormiddleaged,oryoungpeople,orlittlechildren,nowhearkento the loud calls ofGod’sword andprovidence.This acceptable year ofthe Lord, a day of great mercy to some, will doubtless be a day of asremarkable vengeance to others. Men’s hearts harden, and their guiltincreasesapaceatsuchadayasthis,iftheyneglecttheirsouls.Neverwasthereaperiodwhensomanymeanswereemployedfor thesalvationofsouls,andifyouentirelyneglectthem,youwilleternallycursethedayofyour birth. Now, undoubtedly it is, as it was in the days of John theBaptist,theaxeislaidattherootofthetrees,andeverytreewhichbringsnotforthgoodfruit,maybehewndown,andcastintothefire.Therefore,leteveryonethatisoutofChrist,nowawakeandfleefromthewrathtocome.ThewrathofAlmightyGodisnowundoubtedlyhangingovereveryunregenerate sinner.Let everyone fleeoutofSodom: “Escape for yourlives, Look not behind you, escape to the mountain, lest you beconsumed.”

UnbelieversDespisetheGloryandExcellencyofChrist

byJonathanEdwards(1703-1758)

DatedMay,1736

"Thisisthestonewhichwassetatnoughtofyoubuilders."--Acts4:11

Subject:UnbelieverssetnothingbyallthegloryandexcellencythatisinChrist.

In the foregoing chapterswehaveanaccountof theout-pouringof theHoly Ghost on the apostles, and of its extraordinary effects in theirspeaking boldly in the name of Jesus, and speaking many strangelanguages,andsobeingmadetheinstrumentsofthesuddenconversionofvastmultitudes.Andinthechapterimmediatelypreceding,thereisanaccounthowPeterandJohnmiraculouslyhealedamanwhohadbeenacripplefromhisbirth;which,togetherwiththewordwhichtheyspaketothepeoplethatflockedtogetherontheoccasion,wasthemeansofanewaccessiontothechurch;sothatthenumberofthemthatheardthewordbelieved,aswearetoldinthefourthverseofthischapter,wasaboutfivethousand.

Thissuddenandextraordinaryprogressofthegospelgreatlyalarmedthepriestsandscribes,andotherchiefmenamongtheJews;sothattheylaidhandsonPeterandJohn,andputtheminhold,andthenextdaybroughtthemforthtoappearbeforethem,andcalledthemtoanaccountforwhattheyhaddone.Theyaskedthemparticularlybywhatpower,orbywhatname, theyhadwrought themiracleonthe impotentman.UponwhichPeter,filledwiththeHolyGhost,makesanswer,“Yerulersofthepeople,andeldersofIsrael,—Beitknownuntoyouall,andtoallthepeopleofIsrael,thatbythenameofJesusChristofNazareth,whomyoucrucified,whomGodraisedfromthedead,evenbyhimdoththismanstandherebefore you whole. This is the stone which was set at nought by youbuilders,whichisbecometheheadofthecorner.”Theapostlequotestothemasnowfulfilled,Psa.118:22,“Thestonewhichthebuildersrefused

is become the head-stone of the corner.” This text, in that psalm, theapostleappliesbytellingthem:

I.ThatThis is thestone, i.e. thispersonofwhomhehadspoken in theforegoingverse,viz.JesusChristofNazareth,whomtheyhadcrucified,andwhomGodhadraisedfromthedead.

II.Thattheywerethebuildersspokenof.Theybeforewhomtheapostlethen was, and to whom he was speaking, were rulers, and elders, andscribesofthepeople,thehighpriestandotherpriests.They,astheywereset to be rulers and teachers amongGod’s people, by their office,werecalledtobebuildersofthechurchofGod.

III.Thattheyset thisstoneatnought.Theyhadsodonebyrefusing toacceptofhim.Christcametohisown,andhisownreceivedhimnot.Andnotonlyso,buttheyhadopenlymanifestedthegreatestcontemptofhim.They had mocked him, scourged and spit upon him, and in derisioncrownedhimwith a crownof thorns, andarrayedhim in amock robe,andthenhadputhimtoamostignominiousdeath.

IV.Thatnotwithstandingthis,hewasbecometheheadofthecorner.Inspite of all that they could do, he had obtained the chief place in thebuilding.God hadmade him themain foundation of it, by raising himfromthedead,andsoputtinggreathonoruponhim;bypouringouthisSpirit, and enduing his disciples with extraordinary gifts; by suddenlyconvertingsomanythousandstobethefollowersofChrist.—Theyputhimtodeath,thathemighthavenofollowers,concludingthatthatwouldutterly put an end to his interest in Judea. But they were greatlydisappointed. For the gospel had incomparably greater success afterChrist’sdeaththanbefore.Godhadaccomplishedthatverythingwhichthey endeavored to prevent by Christ’s crucifixion, viz. Christ’s beingbelievedinandsubmittedto,asthegreatprophetofGod,andprinceofhispeople.

DOCTRINE

UnbelieverssetatnoughtthegloryandexcellencyinChrist.

I.Theysetatnoughttheexcellencyofhisperson.—Christisagreatandgloriousperson,apersonof infiniteworthiness,onwhichaccounthe isinfinitelyesteemedandlovedoftheFather,andiscontinuallyadoredbytheangels.Butunbelievershavenoesteematallforhimonthataccount.TheyhavenovalueforhimonaccountofhisbeingtheSonofGod.Heisnot set the higher in their esteem on the account of his standing in sonearandhonorablearelationtoGodtheFather.Heisnotvaluedatallthemoreforhisbeingadivineperson.Byhishavingthedivinenature,heisinfinitelyexaltedaboveallcreatedbeings.Butheisnotatallexaltedbyit in theiresteem.Theysetnothingbyhis infinitemajesty.Hisgloriousbrightnessandgreatnessexcitenotanytruerespectorreverenceinthem.

ChrististheholyOneofGod.Heissoholythattheheavensarenotpurein his sight. He is possessed of all that holiness which is the infinitebeautyandlovelinessofthedivinenature.ButanunbelieversetsnothingbytheholinessofChrist.—ChrististhewisdomofGodandthepowerofGod, 1 Cor. 1:24. But an unbeliever sets nothing by his power andwisdom.TheLordJesusChristisfullofgraceandmercy.ThemercyandloveofGodappearnowhereelsesobrightlyandgloriouslyastheydointhefaceofJesusChrist.—ButanunbelieversetsnovalueatallupontheinfinitegraceofChrist.

Neither do unbelievers set anything by those excellent virtues whichappearedinChrist’shumannaturewhenhewasuponearth.Hewasholy,harmless,undefiled,andseparatefromsinners.Hewasmeekandlowlyof heart. He was patient under affliction and injuries. When he wasreviled,herevilednotagain.Butunbelieverssetnothingbythesethingsin Jesus Christ. — They very often hear how excellent and glorious aperson Christ is. They are told of his holiness, and grace, andcondescension,andmeekness,andhavetheexcellenciesofChristplainlysetforthtothem;yettheysetallatnought.

II.Theysetatnoughthisexcellencyinhisworkandoffice.Theyaretoldhowgloriousandcompleteamediatorheis,howsufficienttoanswerallournecessities,andtosavesinnerstotheuttermost.Buttheymakelightofitall;yea,theymakenothingofit.Theyhearofthewonderfulwisdomof God in contriving such a way of salvation by Christ. They have themanifoldwisdomofGodsetforthtothem.Buttheymakenoaccountof

theexcellencyofthiswayofsalvation.

Theunbelieverhearswhatawonderful thing itwas, thathewhowas intheformofGod,andesteemeditnorobberytobeequalwithGod,shouldtakeuponhim thehumannature, andcomeand live in thisworld inameanandlowcondition.—Buthemakesnothingofthis.Hehearsmuchof the dying love of Christ to sinners, how wonderful it was that sogloriousaperson,whoisinfinitelyabovetheangels,shouldsosethisloveonsuchwormsofthedust,astocomeandbemadeacurseforthem,anddieacruelandignominiousdeathintheirstead.Buthesetsnothingbyallthis.ThisdyingloveofChrist isofnoaccountwithhim.ThosegreatthingsthatChristhathdoneandsufferedarewithhimlightmatters.

Unbelieversnotonlyset little by thegloryandexcellencyofChrist,butthey set nothing by these things. Notwithstanding all the shows andpretenseswhichmanynaturalmenmakeofrespecttoChrist,byspeakinghonorablyofhimintheirprayers,andintheircommonconversation,andbycoming to sacraments, andattendingotherordinancesofChrist; yetindeedtheydonotsetsomuchbyallthegloryandexcellencyofChrist—either of his person, or of his work as a Savior — as they do by thesmallestearthlyenjoyment.

Iproceednowtomentionsomeevidencesofthetruthofthisdoctrine.

First, they never give Christ any honor on account of his glory andexcellency.Theymay,andoftendo,payChristanexternalandseemingrespect;buttheydonothonorhimintheirhearts.TheyhavenoexaltingthoughtsofChrist,noinwardrespectorreverencetowardshim.Alltheiroutwardworshipisonlyfeigned;noneofitarisesfromanyrealhonororrespectintheirheartstowardsChrist.Itiseitheronlyforfashion’ssake,and in compliancewith custom, or else it is forced, andwhat they aredriven to by fear, aswe read, Psa. 66:3, “Through the greatness of thypowershallthineenemiessubmitthemselvesuntothee.”Intheoriginalitis, shall thine enemies lie unto thee, i.e. yield a feigned obedience.Through the greatness of Christ’s power, and for fear of his wrath, hisenemieswhohavenorespectorhonorforhimintheirhearts,willlietohim,andmakeashowofrespectwhentheyhavenone.

An unbeliever is not sensible that Christ is worthy of any glory, andthereforedoesnotatallseekthegloryofChristinanythingthathedoes.HedoesnothinginreligionoutofrespecttoChrist’sglory,butwhollyforotherends;whichshowsthatheseesnotChristtobeworthyofanyglory.—Christ is set last and lowest in theheart of an unbeliever.—Hehashigh thoughts of other things.He has high thoughts of created objectsandearthlyenjoyments,butmeanandlowthoughtsofChrist.

TheunbelievershowsthemeanandcontemptiblethoughtsthathehasofChrist,inrefusingtoacceptofhim,andinshuttingthedoorofhisheartagainsthim.Christstandsatthedoorandknocks,andsometimesstandsmanyyearsknockingat thedoorofhisheart,butherefuses toopentohim.—Nowitcertainlyshowsthatmenhaveaverymean thoughtofaperson, when they shut him out of their doors. Unbelievers show themean and dishonorable thoughts they have of Christ, in that they darenottrusthim.Theybelievenotwhathesaystobetrue.TheywillnottrustthewordofChrist,sofarasthewordofoneoftheirhonestneighbors,orofaservantwhomtheyhavefoundtobefaithful.ItalsoappearsthattheyhavenorealhonorforChristinthehearts,inthattheyrefusetoobeyhiscommands.Theydonothingfromaspiritofobediencetohim.Andthatexternalobediencewhichtheyrenderisbutaforced,feignedobedience,andnotfromanyrespecttoChrist’sauthorityorworthinesstobeobeyed.

Second,theyhavenolovetohimonaccountofhisgloryandexcellency.If they saw any excellency inChrist, theywould have somemeasure oflovetohim.Butthetruthis,theyseenoformorcomelinessinChrist,andhencetheyhavenoloveatalltohim.AnunbelieverneverexercisesoneactoftruelovetoChrist.Allthatheistoldofhisdivineperfections,ofhisholiness,hismeekness, andgrace,hasno influenceat all todraw forthanylove.Thedisplayofthesethingsdothnomoredrawforthloveoutoftheheartofanunbeliever than it draws forth love from the stones androcks.

A natural man hath no love of benevolence towards Christ.NotwithstandingallthatisdeclaredtohimoftheexcellencyofChrist,hehasnogood-willtowardhim.Herejoicesnotinhisgloryandhappiness.HewouldnotcarewhatbecameofChrist, ifhecouldbutescapehell.IfChrist shouldbedethroned, or should cease tobe, hehasnot somuch

goodwill to Christ, as would make him concerned about it. And if thekingdomandinterestofChristintheworldshouldgotoruin,itwouldbenowise grievous to the unbeliever, provided his own interest could besecure.

SoalsoanunbelieverhasnoloveofcomplacencyinJesusChristforhisexcellency.HetakesnodelightintheconsiderationofthatexcellencyofChristofwhichheistold.—Heistoldthatitisexceedinglybeautifulandglorious.ButthethoughtsofthegloryofChristarenowiseentertainingtohim.He has no delight in the thoughts of it, or in any contemplationsupon it. He takes delight in thinking of earthly objects. But when hecomes to turnhisminduponJesusChrist, if everhe sodoes, this is tohimadryandbarrensubject;hefindsnothingtheretofeedanddelighthissoul;nobeautyorlovelinesstopleaseorgratifyhim

Third,unbelievershavenodesiresaftertheenjoymentofChrist.If theydidsetanythingbytheexcellencyofChrist,theywouldhavesomedesiresafterhimonaccountof thatexcellency;especiallywhenhe isofferedtothem, and is from time to time set forth as the proper object of theirchoice and desires. That which men prize, they are wont to desire,especiallyifitberepresentedtothemasattainable,andasfitandsuitableforthem.Butunbelieversonlydesiretobedeliveredfromhell,butnottoenjoyChrist.

They cannot conceivewhat happiness there can be in beholding Christand being with him, in seeing his holiness, and contemplating hiswonderfulgraceanddivineglory.Theyhavenorelishforanysuchthing,norappetiteafterit.

Fourth, they show that they set at nought the glory and excellency ofChrist,inthattheyseeknotaconformitytothatgloryandexcellency.Anaturalmanmayseektobeholy,butitisnotforholiness’sake,itisonlythat he may escape wrath. He has no desires after holiness, nor is itindeed holiness that he seeks, because he is all the while an enemy toholiness.AnaturalmanhasnodesirestohavehissoulconformedtothegloriousbeautyandexcellencyofChrist,nortohavehisimageuponhim.

If he prized or delighted in the excellencies of Christ, he would

necessarily desire to be like him so far as he could. — This we see inourselvesand inallmen.Whenweseeanyqualifications inothers thatarepleasing tous, it isnatural forus to endeavor to imitate, and tobeconformed to those persons. Hence men are apt to learn of those forwhom theyhave a great esteem; theynaturally fall into an imitation oftheir ways and manner of behavior. But natural men feel withinthemselvesnodispositionor inclination to learnofChrist,or to imitatehim. Their tempers and dispositions remain quite contrary to Christ’s.Neitherdotheygrowatallbetterormoreconformedtohim,butratherworse.2Tim.3:13,“Evilmenandseducersshallwaxworseandworse.”

APPLICATION

I.Thisdoctrinemay teachus theheinousness of the sin ofunbelief, asthis sin sets all the glory and excellency of Christ at nought. It oftenappearsstrangetonaturalmen,thatunbeliefshouldbespokenofassuchaheinousandcryingsin.Theycannotseesuchevilinit.Thereareothersinswhichoftentroubletheirconsciences,whenthistroublesthemnotatall,thoughitbethatwhichbringsfargreaterguiltuponthem,thanthosesinsaboutwhichtheyaremoretroubled.

Whathasbeensaidmayshowwhyunbeliefisspokenofasaheinoussin,John3:18,andChap.16:9,and1John5:10.Fortherebyall thegloryofChristissetatnought,thoughitbesogreat,thoughitbeinfinite,thoughitbethegloryoftheGodheaditself,andthoughithasbeensogloriouslymanifested inwhatChristhasdoneandsuffered.Naturalmen, in theirunbelief,castcontemptonallthisglory,andtreaditunderfoot,asbeingnothingworth.Theirunbelief treats theexcellencyofChristasbeingoflessvaluethanthemeanestearthlyenjoyments.

II.Thisdoctrinemayconvictnaturalmeninfourparticulars.

First, hereby you may be convinced of the greatness of your guilt.Considerhowgreat and excellent that Person is,whomyou thus set atnought. Contempt of any person is heinous in proportion to theworthiness and dignity of the person contemned. Though we are butwormsofthedust,andveryvile,sinfulcreatures;yetwetakeitgrievouslywhenwearedespised.Considerhowyouyourselvesarereadytoresentit,

whenanyofyourneighborsseemtoslightyou,andsetlightbywhatyousayanddo,andtomakenoaccountofit,buttotreatyouasifyouweregood for nothing, or not worthminding. Do you take this well of yourneighborsandequals,whenyouobserveanythingofthisnature?Areyounotreadytolookuponitwithresentment,tothinkveryill,andtojudgethatyouhavegreatcausetobeoffended?

Butifitbesuchacrimetodespiseyouandsetyouatnought,whatisittoset at nought the eternal infinitely glorious Son of God, in comparisonwithwhomyouandallnationsarenothing, and less thannothing, andvanity? You dislike it much to be contemned by your equals. But youwould take it yet more grievously to be despised by your inferiors, bythosewhom,oneveryaccount,youmustexcel,—Whatacrimeisitthenforavile,sinfulworm,tosetatnoughthimwhoisthebrightnessofthegloryoftheKingofkings!

Itwouldbe a crime inexpressiblyheinous, to set littleby the glory andexcellencyofsuchaperson.Butitismoreso,tosetnothingatallbyit,asyoudo.Youhavenovalueatallforit,ashasbeenshown.Andthisisthemoreaggravated,asChrist isapersonwhomyousomuchneed,andashecameintotheworldoutofinfinitegracetosinners,tolaydownhislifeto deliver them from hell, and purchase for them eternal glory. HowmuchhasChristdoneandsuffered, thatyoumighthaveopportunity tobesaved!YetyousetnothingbythebloodofChrist,eventhatbloodthatwasshedforsuchpoorsinnersasyouare,andthatisofferedtoyouforyoursalvation.ButyoutrampleunderfootthebloodoftheSonofGod.IfChrist had come into theworld only to teach us, it would have been aheinousthingtotrampleunderfoothiswordandinstructions.Butwhenhecametodieforus,howmuchmoreheinousisittotrampleunderfoothisblood!

Mentakeithardlytohaveanyoftheirqualificationsoractionsdespised,whichtheyesteemcommendable.Butespeciallydotheyhighlyresentitwhen others slight their kindness. And above all when they putthemselves out of theirway, and have denied themselves, and sufferedconsiderably to do others a kindness; then to have their kindnessdespised and set atnought, iswhatmenwould above all things resent.Howheinousthenisit,andhowexceedinglyprovokingtoGodmustitbe,

thustosetatnoughtsogreatkindnessandloveofChrist,whenfromlovetosinnershesufferedsomuch!

Considerhowhighlytheangels,whoaresomuchaboveyou,dosetbythegloryandexcellencyofChrist.TheyadmireandadorethegloryofChrist,and cease not day nor night to praise the same in the most exaltedstrains.Rev.5:11,12,“AndIbeheld,andIheardthevoiceofmanyangelsroundaboutthethrone,andthebeasts,andtheelders;andthenumberof them was ten thousand times ten thousand, and thousands ofthousands;sayingwithaloudvoice,WorthyistheLambthatwasslain,toreceivepower,andriches,andwisdom,andstrength,andhonor,andglory,andblessing”.ThesaintsadmiretheexcellencyofChrist,andtheglorious angels admire it, and every creature in heaven and earth, butonlyyouunbelievingchildrenofmen.

ConsidernotonlyhowmuchtheangelssetbythegloryofChrist,buthowmuch God himself sets by it; for he is the darling of heaven, he waseternallyGod’sdelight; andbecauseofhis gloryGodhath thoughthimworthytobeappointedtheheirofallthings,andhathseenfittoordainthatallmenshouldhonortheSonevenastheyhonortheFather.—Ishethusworthy of the infinite esteem and love of God himself? And is heworthyofnoesteemfromyou?

Second,hereby youmay be convinced of your danger. Youmust needsthink that such guilt will bring great wrath. Dreadful destruction isdenounced in Scripture against those that despise only the disciples ofChrist,Mat.18:6.WhatdestructionthenwillcomeonthemthatdespiseallthegloriousexcellencyofChristhimself?

Considerthatyounotonlyhavenovalueforallthegloryandexcellencyof Christ; but you are enemies to him on that very account. The verygroundofthatenmityandoppositionwhichthereisbetweenyourheartsand JesusChrist, is the gloriousperfections and excellencies that thereare in Jesus Christ. By being such a holy and excellent Savior, he iscontrary toyour lustsandcorruptions. If therewereaSavioroffered toyouthatwasagreeable toyourcorruptnature,suchaSavioryouwouldaccept. But Christ being a Savior of such purity, holiness, and divineperfection,thisisthecausewhyyouhavenoinclinationtohim,butare

offendedinhim.

Insteadofbeingapreciousstoneinyoureyes,heisastoneofstumblingandarockofoffensetoyou.ThatheisaSaviorwhohathmanifestedsuchdivine perfections in what he hath done and suffered, is one principalreasonwhyyou setnothingbyhim.Considerhowprovoking thismustneedsbetoGodtheFather,whohasgivenhisonly-begottenSonforyoursalvation;andwhatwrath itmerits from theSonwhomyou thus treat.Andconsiderhowyouwillhereafterbearthiswrath.

Consider that, however Christ be set at nought by you, he shall be theheadofthecorner.Thoughyousethimlow,yetheshallbeexaltedevenwithrespecttoyou.ItisbutavainthingforyoutomakelightofChristand treathimwithcontempt.Howmuchsoeveryoucontemnhim,youcannotbreakhisbandsasunder,norcasthiscordsfromyou.Youwillstillbeinhishands.WhileyoudespiseChrist,Godwilldespiseyou,andtheLordwillhave you inderision.Godwill sethisKingonhisholyhill ofZion inspiteofallhisenemies;Psa2:1-6.Thoughyousay,Wewillnothave thisman to reignoverus,yetChristwill ruleoveryou;Psa110:2,“Rule thou in themidstof thineenemies.” Ifyouwillnotsubmit to thescepterofhisgrace,youshallbesubjecttotherodofhiswrath,andhewillruleyouwitharodofiron;Psa2:9-12.

Third,youmayhencebeledtoseehowworthlessmanyofthosethingsinyourselvesare,thatyouhavebeenreadytomakemuchof.Particularly,ifyousetnothingbyallthegloryofChrist,whatarethosedesiresthatyouhaveafterChristgoodfor?Andthatwillingnessthatyouthinkyoufindtocome to Christ? Sinners are often wont to excuse themselves in theirunbelief,becausetheyseenotbutthattheyarewillingtocometoChristandwouldgladlycometohimiftheycould.Andtheymakemuchofsuchdesires, as though God were unjust to punish them for not coming toChrist, when they would gladly come if they could. But this doctrineshowsthatyourwillingnessanddesirestocometoChristarenotworthyto be mentioned as any excuse. For they are not from any respect toChrist,butaremerelyforced.Youatthesametimesetnothingbyallhisexcellencyandglory.

Soyoumayhencelearntheworthlessnessofallyourpainsandendeavors

after Christ. When sinners have taken a great deal of pains to get aninterest in Christ, they are wont to make a righteousness of it; littleconsideringthatattheverytimetheyaretakingsomuchpains,theysetnothingatallbyChristforanygloryorexcellencythereisinhim;butsethimwhollyatnought,andseekhimoutofrespecttotheirowninterest.

Fourth,hence learnhow justlyGodmight forever refuse togiveyouaninterest inChrist. Forwhy shouldGod give you any part or interest inhimwhomyousetatnought,allwhosegloryandexcellencyyouvaluenotintheleast,butrathertrampleitunderyourfeet.

Why should God give you any interest in him whom you so despise?Seeing youdespisehim,how justlymight yoube obliged to gowithoutany interest in him!How justlymight you be refused any part in thatpreciousstone,whosepreciousnessyouesteemnomorethanthatofthestonesofthestreet!IsGodobligedtocastsuchapearlbeforeswinewhowilltrampleitundertheirfeet?IsGodobligedtomakeyoupossessorsofhisinfinitelygloriousanddearSon,whenatthesametimeyoucounthimnotworththehaving,forthesakeofanyworthorexcellencythatthereisinhim;butmerelybecauseyoucannotescapehellwithouthim?

GodtheBestPortionoftheChristian

byJonathanEdwards(1703-1758)

DatedApril,1736

"WhomhaveIinheavenbutthee?andthereisnoneuponearththatIdesirebesidesthee."--Psalm73:25

Subject:’TisthespiritofatrulygodlymantopreferGodbeforeallotherthingseitherinheavenorearth.

In this psalm, the psalmist (Asaph) relates the great difficulty whichexisted in his own mind, from the consideration of the wicked. Heobserves,verses2and3,“Asforme,myfeetwerealmostgone;mystepshadwellnigh slipped.For Iwas envious at the foolish,when I saw theprosperityofthewicked.”Inthe4thandfollowingverses,heinformsus,what in thewickedwas his temptation. In the first place, he observed,thattheywereprosperous,andall thingswentwellwiththem.Hethenobservedtheirbehaviorintheirprosperity,andtheusewhichtheymadeof it; and that God, notwithstanding such abuse, continued theirprosperity. Then he tells us by what means he was helped out of thisdifficulty, viz. by going into the sanctuary, verses 16, 17. And [he]proceedstoinformuswhatconsiderationstheywerewhichhelpedhim,viz. — (1.) The consideration of the miserable end of wicked men.Howevertheyprosper for thepresent,yet theycometoawoefulendatlast, verses 18-20. — (2). The consideration of the blessed end of thesaints. Although the saints, while they live, may be afflicted, yet theycometoahappyendatlast,verses21-24.—(3.)Theconsideration,thatthe godlyhavemuchbetter portion than thewicked, even though theyhavenootherportionbutGod;asinthetextandfollowingverse.Thoughthewickedareinprosperity,[they]arenotintroubleasothermen.Yetthegodly,thoughinaffliction,areinastateinfinitelybetter,becausetheyhaveGodfor theirportion.Theyneeddesirenothingelse.He thathath

God, hath all. Thus the psalmist professes the sense and apprehensionwhichhehadof things:Whomhave I inheavenbut thee?and there isnoneuponearththatIdesirebesidesthee.

In the verse immediately preceding, the psalmist takes notice how thesaintsarehappyinGod,bothwhentheyareinthisworld,andalsowhentheyaretakentoanother.TheyareblessedinGodinthisworld,inthatheguidesthembyhiscounsel.Andwhenhetakesthemoutofit,theyarestillhappy,inthatthenhereceivesthemtoglory.Thisprobablyledhim,in the text, to declare that he desired no other portion, either in thisworldorinthattocome,eitherinheavenoruponearth.—Whencewelearn,Thatitisthespiritofatrulygodlyman,topreferGodbeforeallotherthings,eitherinheavenoronearth.

I.AgodlymanprefersGodbeforeanythingelseinheaven.

First, he prefers God before anything else that actually is in heaven.Everygodlymanhathhisheartinheaven;hisaffectionsaremainlysetonwhatistobehadthere.Heavenishischosencountryandinheritance.Hehathrespecttoheaven,asatraveler,whoisinadistantland,hathtohisowncountry.Thetravelercancontenthimselftobeinastrangelandforawhile, but his own native land is preferred by him to all others: Heb.11:13,etc.“Thesealldiedinfaith,nothavingreceivedthepromises,butwere persuaded of them, and embraced them, and confessed that theywerestrangersandpilgrimsontheearth.Fortheythatsaysuchthings,declare plainly that they seek a country. And truly if they had beenmindfulofthatcountryfromwhencetheycameout,theymighthavehadopportunitytohavereturned.Butnowtheydesireabettercountry, thatis,aheavenly.”—Therespectwhichagodlypersonhathtoheavenmaybecomparedtotherespectwhichachild,whenheisabroad,hathtohisfather’shouse.Hecanbecontentedabroadforalittlewhile;buttheplacetowhich he desires to return, and inwhich to dwell, is his ownhome.Heaven is the true saint’s Father’s house: John 14:2, “In my Father’shousearemanymansions.”John20:17,“IascendtomyFatherandyourFather.”

Now,themainreasonwhythegodlymanhathhisheartthustoheavenisbecauseGodisthere;thatisthepalaceoftheMostHigh.It istheplace

whereGodisgloriouslypresent,wherehisloveisgloriouslymanifested,wherethegodlymaybewithhim,seehimasheis,andlove,serve,praise,andenjoyhimperfectly.IfGodandChristwerenotinheaven,hewouldnot be so earnest in seeking it, nor would he take somuch pains in alaborioustravelthroughthiswilderness,norwouldtheconsiderationthatheisgoingtoheavenwhenhedies,besuchacomforttohimundertoilsand afflictions. The martyrs would not undergo cruel sufferings, fromtheir persecutors,with a cheerful prospect of going toheaven, did theynotexpecttobewithChrist,andtoenjoyGodthere.Theywouldnotwiththat cheerfulness forsake all their earthly possessions, and all theirearthlyfriends,asmanythousandsofthemhavedone,andwanderaboutinpovertyandbanishment,beingdestitute,afflicted,tormented,inhopesof exchanging their earthly for a heavenly inheritance, were it not thattheyhopetobewiththeirgloriousRedeemerandheavenlyFather.—Thebeliever’sheartisinheaven,becausehistreasureisthere.

Second, a godlymanprefersGodbefore anything else thatmightbe inheaven. Not only is there nothing actually in heaven, which is in hisesteemequalwithGod;butneitheristhereanyofwhichhecanconceiveaspossible to be there, which by him is esteemed and desired equallywithGod.Somesupposequitedifferentenjoymentstobeinheaven,fromthose which the Scriptures teach us. The Mahometans, for instance,supposethat inheavenaretobeenjoyedallmannerofsensualdelightsandpleasures.ManythingswhichMahomethasfeignedaretothelustsandcarnalappetitesofmenthemostagreeablethathecoulddevise,andwith them he flattered his followers. — But the true saint could notcontriveonemoreagreeabletohisinclinationanddesires,thansuchasisrevealedintheWordofGod;aheavenofenjoyingthegloriousGod,andtheLordJesusChrist.Thereheshallhaveallsintakenaway,andshallbeperfectly conformed to God, and shall spend an eternity in exaltedexercisesoflovetohim,andintheenjoymentofhislove.IfGodwerenotto be enjoyed in heaven, but only vast wealth, immense treasures ofsilver,andgold,greathonorofsuchkindasmenobtaininthisworld,andafullnessofthegreatestsensualdelightsandpleasures;allthesethingswouldnotmakeupforthewantofGodandChrist,andtheenjoymentofthem there. If it were empty of God, it would indeed be an emptymelancholy place. — The godly have been made sensible, as to all

creature-enjoyments, that they cannot satisfy the soul; and thereforenothingwill content thembutGod.Offer a saintwhat youwill, [but] ifyoudenyhimGod,hewillesteemhimselfmiserable.Godisthecenterofhisdesires;andaslongasyoukeephissoulfromitspropercenter,itwillnotbeatrest.

II.ItisthetemperofagodlymantopreferGodbeforeallotherthingsontheearth.

First, the saint prefers that enjoyment of God, for which he hopeshereafter,toanythinginthisworld.Helookethnotsomuchatthethingswhichareseenandtemporal,asatthosewhichareunseenandeternal,2Cor.4:18.It isbuta littleofGodthatthesaintenjoys inthisworld.Hehath but a little acquaintance with God, and enjoys but a little of themanifestations of the divine glory and love. But God hath promised togivehimHimselfhereafter ina full enjoyment.And thesepromises aremore precious to the saint, than themost precious earthly jewels. Thegospel contains greater treasures, in his esteem, than the cabinets ofprinces,ortheminesoftheIndies.

Second,thesaintspreferwhatofGodmaybeobtainedinthislifebeforeallthingsintheworld.Thereisagreatdifferenceinthepresentspiritualattainmentsofthesaints.Someattaintomuchgreateracquaintanceandcommunion with God, and conformity to him, than others. But thehighestattainmentsareverysmallincomparisonwithwhatisfuture.Thesaintsarecapableofmakingprogress inspiritualattainments,andtheyearnestly desire such further attainments. Not contented with thosedegreestowhichtheyhavealreadyattained,theyhungerandthirstafterrighteousness, and, as newborn babes, desire the sincere milk of theword,thattheymaygrowthereby.Itistheirdesire,toknowmoreofGod,tohavemoreofhis image, and tobe enabledmore to imitateGodandChrist in their walk and conversation. Psa. 27:4, “One thing have IdesiredoftheLord,thatwillIseekafter,thatImaydwellinthehouseoftheLordallthedaysofmylife,tobeholdthebeautyoftheLord,andtoinquireinhistemple.”Psa.42:1,2,“Asthehartpantethafterthewater-brooks,sopantethmysoulafterthee,OGod.MysoulthirstethforGod,forthelivingGod:whenshallIcomeandappearbeforeGod?”Psa.63:1,2,“OGod,thouartmyGod,earlywillIseekthee:mysoulthirstethfor

thee,myfleshlongethfortheeinadryandthirstyland,wherenowateris;toseethypowerandthyglory,soasIhaveseentheeinthesanctuary.”See also Psa. 84:1, 2, 3 and Psa. 130:6, “My soulwaiteth for the Lord,more than they thatwatch for themorning; I say,more than they thatwatchforthemorning.”

Though every saint has not this longing desire after God to the samedegree that the psalmist had, yet they are all of the same spirit. Theyearnestlydesiretohavemoreofhispresenceintheirhearts.Thatthisisthetemperofthegodlyingeneral,andnotofsomeparticularsaintsonly,appearsfromIsa.26:8,9,wherenotanyparticularsaint,butthechurchingeneralspeaksthus:“Yea, inthewayofthyjudgments,OLord,havewe waited for thee; the desire of our soul is to thy name, and to theremembranceofthee.WithmysoulhaveIdesiredtheeinthenight,andwithmyspiritwithinmewillIseektheeearly.”SeealsoSong3:1,2,6,8.

Thesaintsarenotalwaysinthelivelyexerciseofgrace,butsuchaspiritthey have, and sometimes they have the sensible exercise of it. TheydesireGodanddivineattainments,morethanallearthlythings;andseektoberich ingrace,morethantheydotogetearthly riches.Theydesirethehonorwhich isofGod,more than thatwhich isofmen,John5:44,andcommunionwithhim,morethananyearthlypleasures.Theyareofthe same spirit which the apostle expresses, Phil. 3:8, “Yea, doubtless,and I count all things but loss, for the excellency of the knowledge ofChrist Jesus, my Lord, and do count them but dung that I may winChrist.”

Third,thesaintpreferswhathehathalreadyofGodbeforeanythinginthisworld. That which was infused into his heart at his conversion, itmore precious to him than anything which the world can afford. Theviews which are sometimes given him of the beauty and excellency ofGod,aremoreprecioustohimthanallthetreasuresof thewicked.Therelation of a child inwhichhe stands toGod, theunionwhich there isbetween his soul and Jesus Christ, he values more than the greatestearthly dignity. That image ofGodwhich is enstamped on his soul, hevaluesmorethananyearthlyornaments.Itis,inhisesteem,bettertobeadornedwiththegracesofGod’sHolySpirit,thantobemadetoshineinjewels of gold, and the most costly pearls, or to be admired for the

greatest external beauty. He values the robe of Christ’s righteousness,whichhehathonhissoul,morethantherobesofprinces.Thespiritualpleasures and delights which he sometimes has in God, he prefers farbeforeall thepleasuresof sin.Psa.84:10, “Aday in thycourts isbetterthanathousand:IhadratherbeadoorkeeperinthehouseofGod,thantodwellinthetentsofwickedness.”

AsaintthusprefersGodbeforeallotherthingsinthisworld—1.AsheprefersGodbeforeanythingelsethathepossessesintheworld.Whatevertemporal enjoyments he has, he prefers God to them all. Psa. 16:5, 6,“The Lord is the portion of mine inheritance, and of my cup: thoumaintainestmy lot.The linesare fallen tome inpleasantplaces; yea, Ihave a goodly heritage.” If he be rich, he chiefly sets his heart on hisheavenlyriches.HeprefersGodbeforeanyearthlyfriend,andthedivinefavor before any respect shown him by his fellow-creatures. Althoughinadvertently, thesehaveroominhisheart,andtoomuchroom;yethereserves the throne forGod;Luke14:26, “Ifmancome tome,andhatenot his father and mother, and wife, and children, and brethren, andsisters,yea,andhisownlifealso,hecannotbemydisciple.”

2. He prefers God before any earthly enjoyment of which he hath aprospect.Thechildrenofmencommonlysettheirheartsmoreonsomeearthlyhappinessforwhichtheyhope,andafterwhichtheyareseeking,thanonwhat theyhave inpresentpossession.But a godlymanprefersGodtoanythingwhichhehasinprospectinthisworld.Hemay,indeed,throughtheprevalenceofcorruption,beforaseasoncarriedawaywithsomeenjoyment.However,hewillagaincometohimself.Thisisnotthetemperoftheman;heisofanotherspirit.

3.ItisthespiritofagodlymantopreferGodtoanyearthlyenjoymentsofwhichhecanconceive.Henotonlyprefershimtoanythingwhichhenow possesses, but he sees nothing possessed by any of his fellow-creatures,soestimable.Couldhehaveasmuchworldlyprosperityashewould,couldhehaveearthlythingsjusttohismind,andagreeabletohisinclination; he values the portion which he has in God, incomparablymore.HeprefersChristtoearthlykingdoms.

APPLICATION

First, hence we may learn, that whatever changes a godly man passesthrough,he ishappy; becauseGod,who is unchangeable, is his chosenportion.Thoughhemeetwithtemporallosses,andbedeprivedofmany,yea,ofallhistemporalenjoyments;yetGod,whomheprefersbeforeall,still remains, and cannot be lost. While he stays in this changeable,troublesomeworld,heishappy;becausehischosenportion,onwhichhebuilds as his main foundation for happiness, is above the world, andaboveallchanges.Andwhenhegoesintoanotherworld,stillheishappy,becausethatportionyetremains.Whateverhebedeprivedof,hecannotbedeprivedofhischiefportion;his inheritanceremainssuretohim.—Couldworldly-mindedmenfindoutawaytosecuretothemselvesthoseearthly enjoyments on which theymainly set their hearts, so that theycould not be lost nor impaired while they live, how great would theyaccount the privilege, though other things which they esteem in a lessdegree, were liable to the same uncertainty as they now are!Whereasnow,thoseearthlyenjoyments,onwhichmenchieflysettheirhearts,areoften most fading. But how great is the happiness of those who havechosen the Fountain of all good, who prefer him before all things inheavenoronearth,andwhocanneverbedeprivedofhimtoalleternity!

Second,letallbythesethingsexamineandtrythemselves,whethertheybe saints or not. As this which hath been exhibited is the spirit of thesaints, so it ispeculiar to them.None canuse the language of the text,andsay,WhomhaveIinheavenbutthee?thereisnoneuponearththatIdesire besides thee, but the saints. A man’s choice is that whichdetermines his state. He that chooses God for his portion, and prefershimtoallotherthings,isagodlyman,forhechoosesandworshipshimasGod.TorespecthimasGod, istorespecthimaboveallotherthings.AndifanymanrespectHimashisGod,hisGodheis.ThereisanunionandcovenantrelationbetweenthatmanandthetrueGod.—EverymanisashisGodis.Ifyouwouldknowwhatamanis,whetherhebeagodlymanornot,youmust inquirewhathisGod is. If the trueGodbehe towhom he hath a supreme respect, whom he regards above all; he isdoubtlessaservantofthetrueGod.ButifthemanhavesomethingelsetowhichhepaysagreaterrespectthantoJehovah,heisnotagodlyman.

Inquire, therefore,howit iswithyou,—whetheryoupreferGodbefore

allotherthings.Itmaysometimesbeadifficultyforpersonstodeterminethis to their satisfaction. The ungodly may be deluded with falseaffections; thegodly indull framesmaybeat a lossabout it.Thereforeyou may try yourselves, as to this matter, several ways; if you cannotspeakfullytoonething,yetyoumayperhapstoothers.

1.What is itwhich chieflymakes youdesire to go toheavenwhen youdie?Indeedsomehavenogreatdesiretogotoheaven.Theydonotcareto go to hell; but if they could be safe from that, theywouldnotmuchconcern themselvesaboutheaven. If itbenotsowithyou,butyou findthatyouhaveadesireafterheaven,theninquirewhatitisfor.Isthemainreason, that youmay bewithGod, have communionwith him, and beconformed tohim? thatyoumay seeGod,andenjoyhim there? Is thisthe consideration which keeps your hearts, and your desires, and yourexpectationstowardsheaven?

2.Ifyoucouldavoiddeath,andmighthaveyourfreechoice,wouldyouchoosetolivealwaysinthisworld,withoutGod,ratherthaninhistimeto leave the world, in order to be with him? If youmight live here inearthlyprosperitytoalleternity,butdestituteofthepresenceofGodandcommunionwithhim—havingnospiritualintercoursebetweenhimandyoursouls,Godandyoubeingstrangerstoeachotherforever—wouldyou choose this rather than to leave the world, in order to dwell inheaven,as the childrenofGod, there toenjoy thegloriousprivileges ofchildren, in holy and perfect love to God, and enjoyment of him to alleternity?

3.DoyoupreferChristtoallothersasthewaytoheaven?HewhotrulychoosesGod,prefershimineachpersonoftheTrinity,Father,Son,andHoly Ghost: the Father, as his Father; the Son as his Savior; theHolyGhost,ashisSanctifier.Inquire,therefore,notonlywhetheryouchoosetheenjoymentofGodinheavenasyourhighestportionandhappiness,butalsowhetheryouchooseJesusChristbeforeallothers,asyourwaytoheaven.AndthatinasenseoftheexcellencyofChrist,andofthewayofsalvation by him, as being that which is to the glory of Christ, and ofsovereigngrace.Isthewayoffreegrace,bythebloodandrighteousnessof theblessed and gloriousRedeemer, themost excellentway to life inyour esteem?Doth it add a value to theheavenly inheritance, that it is

conferred inthisway?Is this farbetter toyouthantobesavedbyyourown righteousness, by any of your own performances, or by any othermediator?

4.Ifyoumightgotoheaveninwhatcourseyouplease,wouldyouprefertoallothersthewayofastrictwalkwithGod?TheywhopreferGodashathbeenrepresented,choosehim,notonly intheend,but intheway.They had rather bewithGod thanwith any other, not only when theycome to the end of their journey, but also while they are in theirpilgrimage.TheychoosethewayofwalkingwithGod,thoughitbeawayoflabor,andcare,andself-denial,ratherthanawayofsin,thoughitbeawayofsloth,andofgratifyingtheirlusts.

5.Wereyoutospendyoureternityinthisworld,wouldyouchooserathertoliveinmeanandlowcircumstanceswiththegraciouspresenceofGod,thantoliveforeverinearthlyprosperitywithouthim?Wouldyouratherspend it in holy living, and serving and walking with God, and in theenjoyment of the privileges of his children? God often manifestinghimself to you as your Father, discovering to you his glory, andmanifestinghislove,liftingthelightofhiscountenanceuponyou!Wouldyou rather choose these things, though in poverty, than to abound inworldlythings,andtoliveineaseandprosperity,atthesametimebeingan alien from the common wealth of Israel? Could you be content tostandinno child-like relation toGod, enjoyingno gracious intercoursewithhim,havingnorighttobeacknowledgedbyhimashischildren?Orwould such a life as this, though in ever so great earthly prosperity, beesteemedbyyouamiserablelife?

If,afterall, thereremainwithyoudoubts,andadifficulty todetermineconcerningyourselveswhetheryoudo trulyandsincerelypreferGod toallotherthings,Iwouldmentiontwothingswhicharethesurestwaystobedeterminedinthismatter,andwhichseemtobethebestgroundsofsatisfactioninit.

(1) The feeling of some particular, strong, and lively exercise of such aspirit.Apersonmayhavesuchaspiritasisspokenofinthedoctrine,andmay have the exercise of it in a low degree, and yet remain in doubtwhether he have it or not, and be unable to come to a satisfying

determination.ButGodispleasedsometimestogivesuchdiscoveriesofhisglory,andof theexcellencyofChrist,asdosodraw forth theheart,thattheyknowbeyondalldoubt,thattheyfeelsuchaspiritasPaulspokeof, when he said, “he counted all things but loss for the excellency ofChrist Jesus his Lord;” and they can boldly say, as in the text, “Whomhave I in heaven but thee? and there is none upon earth that I desirebesides thee.”At such times thepeopleofGoddonotneedanyhelpofministers to satisfy themwhether they have the true love ofGod.Theyplainlysee and feel it; and theSpirit ofGod thenwitnessethwith theirspirits, that they are the childrenofGod.—Therefore, if youwouldbesatisfieduponthispoint,earnestlyseeksuchattainments;seekthatyoumayhave such clear and lively exercises of this spirit. To this end, youmust labor to grow in grace.Thoughyouhavehad such experiences intimes past, and they satisfied you then, yet youmay again doubt. Youshouldthereforeseekthatyoumayhavethemmorefrequently;andtheway to that is, earnestly to press forward, that you may have moreacquaintance with God, and have the principles of grace strengthened.This is theway tohave theexercisesofgracestronger,more lively,andmorefrequent, and so to be satisfied that youhave a spirit of supremelovetoGod.

(2)TheotherwayistoinquirewhetheryoupreferGodtoallotherthingsin practice, i.e. when you have occasion to manifest by your practicewhichyouprefer—whenyoumusteithercleavetooneortheother,andmust either forsake other things, or forsake God—whether then it beyourmannerpracticallytopreferGodtoallotherthingswhatever,eventothoseearthly things towhichyourheartsaremostwedded.AreyourlivesthoseofadherencetoGod,andofservinghiminthismanner?

HewhosincerelyprefersGodtoallotherthingsinhisheart,willdoitinhis practice. For when God and all other things come to stand incompetition,thatisthepropertrialwhatamanchooses;andthemannerofactinginsuchcasesmustcertainlydeterminewhatthechoiceisinallfree agents, or those who act on choice. Therefore there is no sign ofsinceritysomuchinsistedonintheBibleasthis,thatwedenyourselves,sell all, forsake the world, take up the cross, and follow Christwhithersoeverhegoeth.—Therefore,sorun,notasuncertainly;sofight,

notasthosethatbeattheair;butkeepunderyourbodies,andbringtheminto subjection. Act not as though you counted yourselves to haveapprehended; but this one thing do, “forgetting those thingswhich arebehind, and reaching forth unto those things which are before, presstowardthemark,fortheprizeofthehighcallingofGodinChristJesus.”2 Pet. 1:5, etc. “And besides this, giving diligence, add to your faith,virtue;andtovirtue,knowledge;andtoknowledge, temperance;andtotemperance, patience; and to patience, godliness; and to godliness,brotherlykindness;andtobrotherlykindness,charity.Forifthesethingsbeinyou,andabound,theymakeyouthatyeshallneitherbebarrennorunfruitfulintheknowledgeofourLordJesusChrist.”

ChristiansAChosenGeneration,ARoyalPriesthood,AHolyNation,APeculiar

People

byJonathanEdwards

1Peter2:9,"Butyeareachosengeneration,aroyalpriesthood,anholynation, apeculiarpeople; that ye should show forth the praises of himwhohathcalledyououtofdarknessintohismarvelouslight."

Subject: That true Christians are: I. A chosen generation. II. A royalpriesthood.III.Aholynation.IV.Apeculiarpeople.

THE apostle in the preceding verses speaks of the great differencebetween Christians and unbelievers, on account of their diverse andopposite relations to Jesus Christ. The former have Christ for theirfoundation, they come tohimas a living stone, a stone chosenofGod,andprecious;andtheyalsoaslivingstonesarebuiltupaspiritualhouse.

TheChristian church is the temple ofGod, andparticular believers arethestonesofwhichthattempleisbuilt.ThestonesofSolomon’stemple,whichwere so curiouslypolishedandwell fitted for theirplaces in thatbuilding, were a type of believers. And Christ is the foundation of thisbuilding, or the chief corner stone. On the contrary, to the latter, tounbelievers,Christ,insteadofbeingafoundationonwhichtheyrestanddepend,isastoneofstumbling,andarockofoffense.Insteadofbeingafoundationtosupportthemandkeepthemfromfalling,heisanoccasionoftheirstumblingandfalling.

And again, to believers Christ is a precious stone: “Unto you thereforewhich believe, he is precious.” But to unbelievers he is a stone that isdisallowed,andrejected,andsetatnought.Theyset lightbyhim,asbythestonesofthestreet.Theymakenoaccountofhim,andtheydisallowhim.Whentheycometobuild, theycast thisstoneawayasbeingofnouse,notfitforafoundation,andnotfitforaplaceintheirbuilding.IntheeighthversetheapostletellstheChristianstowhomhewrites,thatthoseunbelievers who thus reject Christ, and to whom he is a stone ofstumbling, and rockofoffense,wereappointed to this. “And a stone ofstumbling, and a rock of offense, even to them which stumble at theword, being disobedient, whereunto also they were appointed.” It wasappointedthattheyshouldstumbleatthewordthatChristshouldbeanoccasionnotoftheirsalvation,butoftheirdeeperdamnation.Andthenin our text, he puts theChristians inmind how far otherwiseGod haddealt with them, than with those reprobates. They were a chosengeneration. God had rejected the others in his eternal counsels, butthemselveshehadchosenfrometernity.Theywereachosengeneration,aroyalpriesthood,aholynation,apeculiarpeople.

AsGoddistinguishedthepeopleofIsraelofoldfromallothernations,sohe distinguishes true Christians. It is probable the apostle had in hismind someexpressions thatareused in theOldTestament, concerningthepeopleof Israel.Christiansare saidhere tobeachosengeneration,accordingtowhatwassaidofIsraelofold.Deu.10:15,“OnlytheLordthyGod had a delight in thy fathers to love them, and he chose their seedafter them, even you above all people, as it is this day.” Christians arehere said to be a royal priesthood, a holy nation, a peculiar people,

agreeabletowhatwassaidofoldofIsrael,Exo.19:5,6,“Now,therefore,ifyewillobeymyvoiceindeed,andkeepmycovenant,thenyeshallbeapeculiartreasureuntomeaboveallpeople:foralltheearthismine.Andyeshallbeuntomeakingdomofpriests,andanholynation.ThesearethewordswhichthoushaltspeakuntothechildrenofIsrael.”

ButthereissomethingfurthersaidhereofChristiansthanthereofIsrael.There,itispromisedtoIsraelthatiftheyobey,theyshallbeakingdomofpriests.Buthere,Christiansaresaidtobeapriesthoodofkings,oraroyalpriesthood.Theyareapriesthood,andtheyarealsokings.

Ipropose to insistdistinctlyupon theseveralpropositionscontained inthewordsofthetext.

I.TrueChristiansareachosengeneration.Twothingsarehereimplied.

First,thattrueChristiansarechosenbyGodfromtherestoftheworld,tobehis.

Second, that God’s people are of a peculiar descent and pedigree,differentfromalltheworldbesides.

First,trueChristiansarechosenbyGodfromtherestoftheworld.

God does not utterly cast off the world of mankind. Though they arefallen and corrupted, and there is a curse brought upon theworld, yetGodentertainedadesignof appropriatinga certainnumber tohimself.Indeedallmenandallcreaturesarehis,aswellsinceasbeforethefall.Whethertheyareelectedornot,theyarehis.Goddoesnotlosehisrightto themby the fall, neither does he lose his power to dispose of them:theyarestillinhishands.Neitherdoeshelosehisendincreatingthem.Godhasmadeallthingsforhimself,eventhewickedforthedayofevil.ItpossiblywasSatan’sdesign,inendeavoringthefallofman,tocausethatGodshouldlosethecreaturethathehadmade,bygettinghimawayfromGodintohisownpossession,andtofrustrateGodofhisendincreating

man.ButthisSatanhasnotobtained.

ButyetinasensethewickedmaybesaidnottobelongtoGod.Goddothnot own themHehas rejected themand cast themaway. They are notGod’sportion, theyareSatan’sportion.Godhas left them,andtheyarelost.Whenmanfell,Godleftandcastoffthebulkofmankind.Buthewaspleased, notwithstanding the universal fall, to choose out a number ofthemtobehis,whomhewouldstillappropriatetohimself.Thoughtheworldisafallenworld,yetitwasthewillofGodstilltohaveaportioninit,andthereforehechoseoutsomeandsetthemapartforhimself,Psa.4:3,“ButknowthattheLordhathsetaparthimthatisgodlyforhimself:theLordwillhearwhenIcalluntohim.”God’sportionishispeople,andJacob is the lot of his inheritance, Deu. 32:9. Those who are God’senemies,andtowhomheisanenemy,arestillhis.Butthosewhoarehisfriends, his children, his jewels, that composehis treasure, are his in avery differentmanner.God has chosen the godly out of the rest of theworldtobenearlyrelatedtohim,tostandintherelationofchildren,tohaveapropertyinhim,thattheymightnotonlybehispeople,butthathemightbe theirGod.Hehaschosen these tobestowhimselfupon them.Hehaschosenthemfromamongotherstobegracioustothem,toshowthemhisfavor.Hehaschosenthemtoenjoyhim,toseehisglory,andtodwell with him forever.He has chosen them as his treasure, as amanchooses out gems from a heap of stones, with this difference: themanfindsgemsverydifferent fromother stones, and therefore chooses, butGodchooses them,and therefore theybecomegems, andverydifferentfromothers,Mal.3:17,“Andtheyshallbemine,saiththeLordofhosts,inthat day when I make up my jewels; and I will spare them as a manspareth his own son that serveth him.” Psa. 135:4, “For the Lord hathchosenJacobuntohimself,andIsraelforhispeculiartreasure.”Godhaschosen themforamostnobleandexcellentuse,and therefore theyarecalled vessels unto honor, and elect vessels. God has different uses fordifferentmen. Some are destined to a baser use, and are vessels untodishonor. Others are chosen for the most noble use, for serving andglorifyingGod, and thatGodmay show the glory of divine grace uponthem.

Several things may here be observed concerning this election of God,

wherebyhechoosestrulygodlypersons.

1. This election supposes that the persons chosen are found amongothers. Theword election denotes this: it signifies a choosing out. Theelectarefavoredbyelectinggraceamongtherestofmankind,withwhomtheyarefoundmixedtogetherasthetaresandthewheat.Theyarefoundamongtheminthesamesinfulness,andinthesamemisery,andarealikepartakersoforiginalcorruption.Theyareamongtheminbeingdestituteof anything in them that is good, in enmity against God, in being inbondage toSatan, incondemnation toeternaldestruction,and inbeingwithoutrighteousness.Sothatthereisnodistinctionbetweenthempriortothatwhichtheelectionmakes.Thereisnorespectwhereintheelectarenot among the common multitude of mankind, 1 Cor. 4:7, “For whomakeththeetodiffer fromanother?andwhathastthouthatthoudidstnotreceive?now, if thoudidstreceive it,whydost thougloryas if thouhadstnotreceivedit?”1Cor.6:11,“Andsuchweresomeofyou;butyearewashed,butyearesanctified,butyearejustified,inthenameoftheLordJesus,andbytheSpiritofourGod.”Andtherefore,

2.NoforeseenexcellencyintheelectedisthemotivethatinfluencesGodto choose them.Election is only fromhis goodpleasure.God’s electionbeing the first thing that causes any distinction, there can be nodistinction already existing, the foresight of which influences God tochoosethem.Itisnottheseeingofanyamiabilityinthemaboveothers,thatcausesGodtochoosethemratherthantherest.Goddoesnotchoosemen, because they are excellent, but he makes them excellent, andbecausehehaschosenthem.ItisnotbecauseGodconsidersthemasholythathechoosesthem,buthechoosesthemthattheymightbeholy,Eph.1:4,5,“Accordingashehathchosenus inhimbeforethe foundation oftheworld,thatweshouldbeholy,andwithoutblamebeforehiminlove;havingpredestinatedusuntotheadoptionofchildrenbyJesusChristtohimself,accordingtothegoodpleasureofhiswill.”Goddoesnotchoosethemfromtheforesightofanyrespecttheywillhavetowardshimmorethan others. God does not choose men and set his care upon thembecausethey lovehim, forhehas first lovedus,1John4:10, “Herein islove,notthatwelovedGod,butthathelovedus,andsenthisSontobethe propitiation for our sins;” verse 19 (1 John. 4:19), “We love him,

becausehefirstlovedus.”

It is not from any foresight of goodworks thatmen do before or afterconversion. But on the contrary,men do good works because God haschosenthem,John15:16,“Yehavenotchosenme,butIhavechosenyou,andordainedyou,thatyeshouldgoandbringforthfruit,andthatyourfruit should remain; that whatsoever ye shall ask of the Father in myname,hemaygiveityou.”NordidGodchoosemen,becauseheforesawthat theywouldbelieveandcometoChrist.Faith is theconsequenceofelection, and not the cause of it, Acts 13:48, “And when the Gentilesheard this they were glad, and glorified the word of the Lord: and asmany as were ordained to eternal life, believe.” It is because God haschosenmen, that he calls them to Christ, and causes them to come tohim. To suppose that election is from the foresight of faith, is to placecalling before election, which is contrary to the order in which theScripture represents things, Rom. 8:30, “Moreover, whom he didpredestinate, them he also called; and whom he called, them he alsojustified;andwhomhejustified,themhealsoglorified.”Itisnotfromtheforesightofany,eithermoralornaturalqualifications,thatGodchoosesmen, nor because he sees that somemen are of amore amiablemake,andbetternatural temperorgenius,norbecausehe foresees thatsomemenwillhavebetterabilities,andwillhavemorewisdomthanothersandsowill be able to domore service forGod than others, nor because heforesees that they will be great and rich and so possessed of greateradvantagestoservehim,1Cor.1:27,28,“ButGodhathchosenthefoolishthingsoftheworld,toconfoundthewise;andGodhathchosentheweakthings of the world, to confound the things which aremighty; and thebasethingsoftheworld,andthingsdespised,hathGodchosen,yea,andthingswhicharenot, tobringtonought thingsthatare.”Nor is it fromany foresightofmen’sendeavorsafter conversion,becausehe sees thatsomewhomhechooseswilldomuchmorethanotherstoobtainheaven.ButGodchoosesthem,andthereforeawakensthem,andpromptsthemtostriveforconversion.Rom.9:16,“Sothenitisnotofhimthatwilleth,nor of him that runneth, but of God that showethmercy.” Election inScriptureiseverywherereferredtoGod’sowngoodpleasure,Mat.11:26,“Even so,Father; for so it seemedgood in thy sight.” 2Tim. 1:9, “Whohath saved us, and called uswith an holy calling, not according to our

works,butaccordingtohisownpurposeandgrace,whichwasgivenusinChristJesusbeforetheworldbegan.”

3. True Christians are chosen ofGod from all eternity, not only beforetheywereborn,butbeforetheworldwascreated.TheywereforeknownofGod,andchosenbyhimoutof theworld,Eph.1:4, “Accordingashehathchosenusinhimbeforethefoundationoftheworld,thatweshouldbeholy,andwithoutblamebeforehiminlove.”2Tim.1:9,“Accordingtohisownpurposeandgrace,whichwasgivenusinChristJesus,beforetheworldbegan.”

4.God inelection sethis loveupon thosewhomheelected,Rom.9:13,“Jacob have I loved, but Esau have I hated.” Jer. 31:3, “The Lord hathappeared of old unto me, saying, Yea, I have loved thee with aneverlasting love; therefore with loving-kindness have I drawn thee.” 1John 4:19, “We love him because he first loved us.” A God of infinitegoodnessandbenevolencelovesthosethathavenoexcellencytomoveorattract it. The love of men is consequent upon some loveliness in theobject,buttheloveofGodisantecedentto,andthecauseofit.Believerswere from all eternity beloved both by the Father and the Son. TheeternalloveoftheFatherappearsinthathefromalleternitycontrivedawayfortheirsalvation,andchoseJesusChristtobetheirRedeemer,andlaidhelpuponhim.ItisafruitofthiselectinglovethatGodsenthisSoninto theworld todie, itwas toredeemthosewhomheso loved.1John4:10, “Herein is love, not thatwe lovedGod, but that he loved us, andsenthisSontobethepropitiationforoursins.”Itisafruitoftheeternal,electingloveofJesusChrist,thathewaswillingtocomeintotheworld,anddieforsinners,andthatheactuallycameanddied,Gal.2:20,“IamcrucifiedwithChrist: nevertheless, I live; yet not I, butChrist liveth inme:andthelifewhichInowliveintheflesh,IlivebythefaithoftheSonofGod,wholovedme,andgavehimselfforme.”Andsoconversion,andglorification,andallthatisdoneforabelieverfromthefirsttothelast,isafruitofelectinglove.

5. This electing love of God is singly of every particular person. Somedenyaparticularelection,andsaythatthereisnootherelectionthanageneraldetermination,thatallthatbelieveandobeyshallbesaved.Some

alsoownnomorethananabsoluteelectionofnations.ButGoddidfromall eternity singly and distinctly choose, and set his love upon, everyparticular person that ever believes, as is evident by Gal. 2:20, “Wholovedmeandgavehimself forme.”Godsethis lovefrometernityuponthisandthatperson,asparticularlyasiftherewerenootherchosenthanhe.Thereforeitisrepresentedasthoughtheywerementionedbyname,that their names are written in the book of life, Luke 10:20,“Notwithstanding,inthisrejoicenot,thatthespiritsaresubjectuntoyou;butratherrejoice,becauseyournamesarewritteninheaven.”Rev.13:8,“Andall thatdwellupon theearthshallworshiphim,whosenamesarenotwritten inthebookof lifeof theLambslain fromthe foundationoftheworld.”

6. In election,believerswere fromall eternity given toJesusChrist.Asbelievers were chosen from all eternity, so Christ was from eternitychosenandappointedtobetheirRedeemer,andheundertooktheworkof redeeming them. There was a covenant respecting it between theFatherandSon.Christ,aswehavealreadyobserved, lovedthembeforethecreationoftheworld.Thenhehadtheirnames,asitwere,writtenina book, and therefore the book of life is called the Lamb’s book, Rev.21:27, “And there shall in no wise enter into it anything that defileth,neitherwhatsoeverworkethabomination,ormakethalie:buttheywhicharewrittenintheLamb’sbookoflife.”Andhebearstheirnamesuponhisheart,asthehighpriestofolddidthenamesofthetribesofthechildrenofIsraelonhisbreastplate.Christoftencalls theelect thosewhomGodhadgivenhim.John17:2,“Asthouhastgivenhimpoweroverall flesh,thatheshouldgiveeternallifetoasmanyasthouhastgivenhim.”Inthe9thverse,“Iprayforthem;Ipraynotfortheworld,butforthemwhichthouhastgivenme;fortheyarethine.”Inthe11thverse,“AndnowIamnomoreintheworld,buttheseareintheworld,andIcometothee.HolyFather,keep through thineownname thosewhom thouhast givenme,thattheymaybeone,asweare.”

Thispartofthesubjectmaysuggesttousthefollowingreflections.

(1.)God’sthuselectingacertaindefinitenumberfromamongfallenmenfromalleternity,isamanifestationofhisglory.Itshowsthegloryofthe

divinesovereignty.Godherebydeclareshimselftheabsolutedisposerofthecreature.Heshowsushowfarhissovereigntyanddominionextend,in eternally choosing some and passing by others, and leaving them toperish.Godhereappearsinamajestythatisunparalleled.Thosewhocansee no glory of dominion in this act, have not attained to rightapprehensionsofGod,andneverhavebeenmadesensibleofhisgloriousgreatness.Andhereisespeciallyshownthegloryofdivinegrace:inGod’shaving chosenhis people to blessedness and glory longbefore they areborn,inhischoosingthemoutofthemassofmankindfromwhomtheywerenotdistinguished,andinhislovetothembeingpriortoallthattheyhaveordo,beinguninfluencedbyanyexcellencyoftheirs,bythelightofanylaborsorendeavorsoftheirs,oranyrespectoftheirstowardshim.

The doctrine of election shows that if those who are converted haveearnestly sought grace and holiness, and in that way have obtained it,theirobtainingitisnotowingtotheirendeavors,butthatitwasthegraceandmercy of God that caused them earnestly to seek conversion, thattheymightobtainit.ItshowsalsothatfaithitselfisthegiftofGod,andthatthesaintsperseveringinawayofholinessuntoglory,isalsothefruitofelectinglove.Believers’ lovetoGodisthefruitofGod’slovetothem,andthegivingofChrist,thepreachingofthegospel,andtheappointingofordinances,areall fruitsof thegraceofelection.All thegrace that isshowntoanyofmankind,eitherinthisworld,orintheworldtocome,iscomprisedintheelectingloveofGod.

(2.)IfbelieversarethechosenofGod,hereisagreatargumentfortheirlove and gratitude towards him. The consideration of the miserablecondition inwhichGod found you, and inwhich he left others, shouldmoveyourhearts.HowwonderfulthatGodshouldtakesuchthoughtofapoorworm from all eternity! Godmight have left you aswell asmanyothers,butitpleasedtheLordtosethisloveuponyou.Whatcausehaveyouforloveandthankfulness,thatGodshouldmakechoiceofyou,andsetyouapartforhimself,ratherthansomanythousandsofothers!

Godhaschosenyounotmerelytobehissubjectsandservants,buttobehis children, to be his particular treasure. He has chosen you to beblessedforeverintheenjoymentofhimself,andtodwellwithhiminhis

glory.He has given you from all eternity to his Son, to be united untohim,tobecomethespouseofChrist.Hehaschosenyouthatyoumightbeholyandwithoutblame,thatyoumighthaveyourfilthtakenaway,andthatyoumighthavetheimageofGodputuponyou,andthatyoursoulmight be adorned, to be the bride of his glorious and dear Son. Whatcauseforloveishere!

(3.) If believers are a chosengeneration, let all labor earnestly tomaketheir election sure. If true Christians are chosen of God, this shouldinduceallearnestlytoinquirewhethertheyaretrueChristians.2Pet.1:5-7,“Andbesidesthis,givingalldiligence,addtoyourfaith,virtue;andtovirtue, knowledge; and to knowledge, temperance; and to temperance,patience; and to patience, godliness; and to godliness, brotherlykindness;andtobrotherlykindness,charity.”

Second,trueChristiansareadistinctraceofmen.Theyareofapeculiardescentorpedigree,differentfromtherestoftheworld.Thisis impliedin their being called a generation. There are three significations of thewordgenerationintheScriptures.Sometimesitmeans,asisitsmeaninginthecommonuse,aclassofpersonsamongapeople,or intheworld,thatareborntogether,orsonearlytogether,thatthetimeoftheirbeinginthedifferentstagesoftheageofmanisthesame.Theyshallbeyoungpersons,middle aged, andold together.Or they shall be together uponthestageofaction.Allthataretogetheruponthefaceoftheearth,orthestageof action, are veryoften accounted as one generation.ThuswhenGodthreatenedthatnotoneoftheIsraelitesofthatgenerationshouldseethegoodland,itismeant,allfromtwentyyearsoldandupwards.

Asecondmeaningis,thosewhoarebornofacommonprogenitor.

Athirdmeaningof thewordinScripture, is,acertainraceofmankind,whosegenerationandbirthagree,notas to time,butas todescentandpedigree,orastothosepersonsfromwhomtheyoriginallyproceeded.Soit is to be understood,Mat. 1:1, “This is the book of the generation ofJesusChrist, theSonofDavid, thesonofAbraham;” that is, this is thebookthatgivesanaccountofhispedigree.Andthismeaning,viz. thosewhoareofthesameraceanddescent,mustbegiventothewordinthe

text. The righteous are often spoken of in Scripture as being a distinctgeneration, Psa. 14:5, “Therewere they in great fear: for God is in thegeneration of the righteous.”Psa. 24:6, “This is the generationof themthat seek him, that seek thy face,O Jacob.” Psa. 73:15, “If I say, I willspeak thus: behold, I should offend against the generation of thychildren.”

That the godly are a distinct race appears evident, since they aredescendedfromGod.Theyareaheavenlyrace,andtheyarederivedfromabove.Theheathenwerewont to feign that theirheroesandgreatmenweredescendedfromthegods,butGod’speoplearedescendedfromthetrueand livingGod,withoutany fiction,Psa.22:30,“Aseedshallservehim;itshallbeaccountedtotheLordforageneration.”Thatis,aseed,aposterity, shall servehim, and it shall be accounted to theLord for hisposterityoroffspring.

NowthepeopleofGodmaybeconsideredasdescendingfromGod,andasbeinghisposterity,eitherremotelyorimmediately.

1.Theyareremotelydescended fromGod.Thechurch isadistinct racethat originally came fromGod.Othermen are of the earth, they are ofearthly derivation, they are the posterity ofmen, but the church is theposterityofGod.Thusitissaid,Gen.6:2,“ThatthesonsofGodsawthedaughters ofmen, that theywere fair; and they took themwives of allwhich they chose.”The sonsofGodwere the childrenof the church,oftheposterityofSeth.Thedaughtersofmenwerethosethatwerebornoutofthechurch,andoftheposterityofCain,andthosethatadheredtohim.

ItwasGodthatsetupthechurchintheworld,andthosewhowerethefirst founders of the churchwere ofGod, andwere called specially thesons of God. Seth was the seed that God appointed, Gen. 4:25, “AndAdamknewhiswifeagain;andshebareason,andcalledhisnameSeth.ForGod,saidshe,hathappointedmeanotherseedinsteadofAbel,whomCainslew.”Adam,inLuke’sgenealogyofChrist(Luke3:38,“WhichwasthesonofEnos,whichwasthesonofSeth,whichwasthesonofAdam,whichwas thesonofGod,”) iscalled thesonofGod,possibly,notonlybecause he was immediately created by God, but also because he was

fromGod,andwasbegottenbyhim.Ashewasagoodman,andwasthefounderofthechurchofwhichChristhimselfbecameason.Hewasthefirstinlineofthechurch,andassuchhewasfromGod.Whenthechurchwasalmost extinctGod calledAbrahamout ofUr of theChaldees, andafterwardsoutofHaran.Abrahamwasone immediately fromGod,andallGod’speople in all succeeding ages are accountedas the childrenofAbraham.GodpromisedAbrahamthathisseedshouldbeasthestarsofheaven, and as the sand on the seashore, meaning primarily not hisposterityaccordingtotheflesh.JohntheBaptistsaid,Godisableofthestones to raise up children unto Abraham. Those are the seed ofAbraham,aswearetaughtintheNewTestament,thatareofthefaithofAbraham.Christians,aswellasJews,aretheseedofAbraham,Gal.3:29,“AndifyebeChrist’s,thenareyeAbraham’sseed,andheirsaccordingtothepromise.”SothechurchistheseedofJacob,whoiscalledGod’sson,Hos.11:1,“WhenIsraelwasachild,thenIlovedhim,andcalledmysonout of Egypt.” All God’s people are called Israel, not only his posterityaccordingtotheflesh,butproselytesofold,andGentileChristiansnowunderthegospel.Thesincerelygodly,andtheyonly,arethetrueIsrael.

So thepeople ofGod aredescended fromGod theFather originally, astheyaredescendedfromChristtheSonofGod.ChristiansarecalledtheseedofChrist,Gal.3:29,“AndifyebeChrist’s,”etc.Theyare,asitwere,hisposterity.Christcallsthemhischildren,Heb.2:13,“BeholdIandthechildrenwhich thouhast givenme.” So that ifwe trace thepedigree ofGod’speopleuptotheiroriginal,theywillbefoundtobedescendedfromGod:theyareofheaven,theyarenotofthisworld.Othermenareoftheearth, and are earthly, but these are heavenly, and are of heaven. Thewickedarecalledthemenofthisworld,Psa.17:14,“Frommenwhicharethyhand,OLord,frommenoftheworldwhichhavetheirportioninthislife, and whose belly thou fillest with thy hid treasure: they are full ofchildren, and leave the restof their substance to their babes.”The firstbeginningsofthechurchwerefromGod,thegreatfounderofthechurch.JesusChrististheSonofGod,andthosemen,whounderhimhavebeenfounders,wereofGod,wereofhim.God chose them, called them, andcreatedthemforthispurpose.Sincewhich,God’speoplearedescendedonefromanother;thechurchiscontinuedandpropagated,asitwere,bygeneration.If therewerenoordinaryandstatedmeansmadeuseof for

thecontinuingandpropagatingthechurch,itwouldnotbeso.ButGod’speople are made the instruments of one another’s conversion, bybegetting one another’s souls. The church is continued by itselfinstrumentally through all generations, the people of God are begottenthrough the education, instruction, and endeavors of those who wereGod’speoplebefore.ThereforethechurchisrepresentedinScriptureasbeing the mother of its members, Gal. 4:26, “But Jerusalem which isaboveisfree,whichisthemotherofusall.”Believersarethechildrenofthechurch,astheyareoftencalled,Isa.49:20,“Thechildrenwhichthoushalthave,afterthouhastlosttheother,shaltsayagaininthineears,theplace is toostrait forme;giveplace tome, that Imaydwell.” Isa.54:1,“Sing,Obarren,thouthatdidstnotbear;breakforthintosinging,andcryaloud,thouthatdidstnottravailwithchild:formorearethechildrenofthedesolate thanthechildrenof themarriedwife,saith theLord.”Andmanyotherplaces.

God’s people are often, through their education and instruction, thespiritual parents of those of whom they are the natural parents. Theministersof theWordandordinances are spiritual fathers.Theapostletells the Christian Corinthians, that he had begotten them through thegospel.

2. God’s people are immediately begotten of God. When they becomesaints,theyarebornagain,andtheyhaveanewnaturegiventhem.Theyhaveanewlifebegun,andtheyarerenewedinthewholemanbyanewgenerationandbirthwhereintheyarebornofGod,John1:12,13,“Butasmanyasreceivedhim,tothemgavehepowertobecomethesonsofGod,eventothemthatbelieveonhisname:whichwereborn,notofblood,norofthewilloftheflesh,norofthewillofman,butofGod.”Theyarebornof the Spirit ofGod, John3:8, “Thewindblowethwhere it listeth, andthouhearest thesoundthereof,butcanstnot tellwhence it comethnorwhitheritgoeth:soiseveryonethatisbornoftheSpirit.”Godissaidtohaveformedthechurchfromthewomb,Isa.44:2,“ThussaiththeLordthatmade thee, and formed thee from thewomb,whichwillhelp thee:Fearnot,OJacobmyservant;andthou,Jeshurun,whomIhavechosen.”

Thistruthalsomaysuggesttousafewprofitablereflections.

(1.)Christiansoughttobearwithoneanother.Itappearsfromwhathasbeen said that they are all of one kindred, that they have a relation tootherChristianswhichtheyhavenottotherestoftheworld,beingofadistinctracefromthem,butofthesameraceonewithanother.Theyaredescendedallalongfromthesameprogenitors; theyare thechildrenofthesameuniversalchurchofGod;theyareallthechildrenofAbraham;theyaretheseedofJesusChrist;theyaretheoffspringofGod.Andtheyare yet much more alike, than their being of the same race originallyargues them to be: they are also immediately the children of the sameFather.GodhathbegottenallbythesameWordandSpirit.Theyareallofonefamily,andshouldthereforeloveasbrethren,1Pet.3:8,“Finally,be ye all of one mind, having compassion one of another; love asbrethren,bepitiful,becourteous.”

ItisveryunbecomingthosewhoareGod’soffspring,toentertainaspiritof hatred and illwill one towards another. It is very unbecoming to bebackward in helping and assisting one another, and supplying eachother’swants,muchmore,tocontriveandseekoneanother’shurt,toberevengefulonetowardsanother.

(2.)LetChristianstakeheedsotowalkthattheymaynotdishonortheirpedigree.Youareofaveryhonorablerace,morehonorablebyfarthanifyouwere theoffspringofkings,andhadroyalblood inyourveins. Youare a heavenly offspring, the seed of JesusChrist, the children ofGod.Theythatareofnobleracearewonttovaluethemselveshighlyuponthehonorof their families, todwellon their titles, their coatsof arms, andtheir ensigns of honor, and to recount the exploits of their illustriousforefathers.Howmuchmorecarefulshouldyoubeofthehonorofyourdescent:thatyouinnothingbehaveyourselfunworthyofthegreatGod,the eternal and omnipotent King of heaven and earth, whose offspringyouare!

Therearemanythingsthatareverybase,andtoomeanforsuchasyou.Suchareagivingwaytoearthly-mindedness,agrovelinglikemolesintheearth,asufferingyoursoultocleavetothoseearthlythingswhichoughtto be neglected anddespised by thosewho are of heavenly descent, an

indulgenceofthelustsoftheflesh,sufferingthesoultobeimmersedinfilth, being taken upwithmean and unworthy delights common to thebeasts, being intemperate in the gratification of any carnal appetitewhatsoever,orabeingmuchconcernedaboutearthlyhonor.Itissurelyadisgrace to them,who are accounted toGod for a generation,much tocare whether they are accounted great upon this dunghill. So it isunworthy of your noble descent to be governed by your passions: youshould be guided by higher principles of reason and virtue, and anuniversalrespecttothegloryandhonorofGod.

ButChristiansshouldseekafterthosethingswhichwillbetothehonoroftheirbirth,afterspiritualwisdom,andknowledgeofthemostworthyandnobletruths.TheyshouldseekmoreandmoreanacquaintancewithGod,andtobeassimilatedtohim,theirgreatprogenitor,andtheirimmediateFather, that they may have the image of his excellent and divineperfections. They should endeavor to act like God, wherein they arecapable of imitation of him. They should seek heavenly-mindedness:those noble appetites after heavenly and spiritual enjoyments, a nobleambitionafterheavenlyglory,acontemptofthetriflesandmeanthingsofthisworld.Theyshouldseekafterthosedelightsandsatisfactionsthatcanbeenjoyedbynonebutheavenlyminds.Theyshouldexerciseaspiritof true, universal, and disinterested love and confidence, andChristiancharity.Theyshouldbemuchindevotion,anddivinecontemplation.

(3.)WeseehereareasonwhyChristiansareofsodifferentanatureandtemper from the rest of theworld.The truly godly are verydifferent intheirdispositionfromothers.Theyhatethosethingsthattherestoftheworldlove,andlovethosethingsforwhichtherestoftheworldhavenorelish, insomuchthatothersarereadytowonderthatthey shouldplaceanyhappinessinastrictobservanceoftheself-denyingdutiesofreligion.They wonder what delight they can take in spending so much time inmeditation and prayer, and that they do not place happiness in thosethings which themselves do, 1 Pet. 4:4, “Wherein they think it strangethatyerunnotwiththemtothesameexcessofriot;speakingevilofyou.”But the reason is, they are of a different race, and so derive differentdispositions.

It is ordinary to see those who are of different families, of a differenttemper. The natural temper of parents is commonly in some degreetransmittedtotheirposterity.Indeed,allagreeinmanythings,forallareofthesamebloodoriginally.AllaredescendedfromthesameAdam,andthesameNoah.ButChristiansarebornagainofanotherstock,differentfrom all the rest of the world. Therefore they are of a temper bythemselves,whereinnoneoftherestoftheworldagreewiththem,Rev.1:6, “Andhathmadeus kings andpriests untoGod, andhis Father: tohimbegloryanddominion,foreverandever.”

II.TrueChristiansarearoyalpriesthood.

The two offices of king and priestwere accounted very honorable bothamongJewsandheathens.ButitwasathingnotknownunderthelawofMoses,thatthesamepersonshouldsustainboththeseofficesinastatedmanner.WhileMoseshimselfissaidtohavebeenkinginJeshurun,yethis brotherAaronwas thehighpriest. Thosewhowere kings bydivineappointmentinIsraelwereofanothertribefromthepriesthood,viz.thetribeofJudah.Beforethegivingthelawwehaveaninstanceofonewhowas both king and priest, viz. Melchizedek, Gen. 14:18, “AndMelchizedek, king of Salem,brought forthbread andwine; andhewasthepriestofthemosthighGod.”

Therefore, in some of the prophecies of Christ, it is spoken of as aremarkable thing of him, that he should be a priest after the order ofMelchizedek,Psa.110:4,“TheLordhathswornandwillnotrepent;thouartapriest forever,after theorderofMelchizedek.”Thesameagain isprophesied of as a wonderful thing by Zechariah, that he should be apriest upon a throne, Zec. 6:13, “Even he shall build the temple of theLord;andheshallbeartheglory,andshallsitandruleuponhisthrone;andheshallbeapriestuponhisthrone;andthecounselofpeaceshallbebetweenthemboth.”Inthisrespectthegospeldispensationdiffersfromthelegal,thatitrevealsthecompatibilityofthetwooffices.Oneperson,JesusChrist,isantitypeofbothkingsandpriests,underthelaw.AsitisthewillofChrist,whobecameinallthingslikeuntous,thathisdisciplesshouldinmanythingsbecomelikeuntohim,soitisinthisamongothers.

AsChrististheSonofGod,sothosethatareChrist’sarethechildrenofGod.AsChrististheheirofGod,soasChristliveth,itishiswillthattheyshould livealso.AsChrist rose fromthedead, so it is thewillofChristthathissaintsshouldrisealso.AsChristisinheaveninglory,soitisthewill ofChrist that they shouldbewithhimwherehe is. So asChrist isbothKingandPriest,soshallbelieversbemadekingsandpriests.Whatissaidinthetextiseitherwithrespecttowhattheynoware,orwhattheyshallbehereafter.Theapostlesays,“yearearoyalpriesthood;”thatis,yehavethosehonorsinreversion.Christiansarekingshere,asakingwhoisin his minority, who though the crown is his right, has not yet comeactuallytoreign.Theyareindeedinanexaltedstatewhilehere,butnotastheywillbehereafter.Christianswhilehereareindeedpriests,butnotastheywillbe.Christiansarecalledkingsandpriestshere,inthisworld,Rev.1:6,“AndhathmadeuskingsandpriestsuntoGodandhisFather.”But in Rev. 5 the saints in heaven speak of this as the consequence oftheir glory and exaltation, Rev. 5:9, 10, “And they sung a new song,saying,Thouartworthytotakethebook,andtoopenthesealsthereof;for thou wast slain, and hast redeemed us to God by thy blood out ofevery kindred, and tongue, and people, and nation; and hast made usuntoourGodkingsandpriests;thatweshouldreignontheearth.”

First,Christiansarekings.

WhenChristiansarecalledkings, theScriptures includebothwhattheyactually have in this world, and what they have in a future state. TherewardwhichourLordJesuspromised tohisdiscipleswasakingdom,Luke 22:29, “And I appoint unto you a kingdom, as my Father hathappointeduntome.”Christians,havingthispromise,arethereforeheirsof a kingdom here, which they are hereafter to receive, Jam. 2:5,“Hearken,my beloved brethren; hath not God chosen the poor of thisworldrichinfaith,andheirsofthekingdomwhichhehathpromisedtothemthatlovehim?”

The reward of the saints is represented as a kingdom, because thepossession of a kingdom is the height of human advancement in thisworld,andas it is thecommonopinionthat thosewhohaveakingdomhave the greatest possible happiness. The happiness of a kingdom, or

royalstate,forwhichitissomuchadmiredbymankind,consistsinthesethings:

1.Thehonorofakingdom.

2.Thepossessionsofkings.

3.Thegovernmentorauthorityofkings.

Now with respect to each of these, the happiness of the saints is fargreaterthanthatofthekingsandgreatestpotentatesintheworld.

1.TrueChristianswillbeadvancedtohonors farabove thoseofearthlykings.Theywillhaveavastlyhigherdignitythananyprinces.Ifthesearenoblydescended,it isnotsogreatanhonorastobethesonsofGod.Ifthey arenobly educated, andhave theirminds formed for government,andhaveprincelyqualifications,thesequalificationsarenotsohonorableas those with which God endows his saints, whoseminds he fills withdivine knowledge, and gives them true and perfect holiness. Princesappear honorable from their outward enjoyment of honor and dignity,their royal robes, theirstatelypalaces,and theirsplendidequipage.Butthese are not so honorable as those white robes, those inherentornaments,withwhichthesaintsshallappearinheaven,withwhichthey“shall shine forthas thesun in thekingdomof theirFather.”What isaking’s palace to thosemansions in heaven, that Christ prepares for hissaints?ThehonorofthecreatureconsistsinlikenessandnearnesstotheCreatorinheaven.Thesaintsshallbelikehim,fortheyshallseehimashe is.They shall bemostnear tohim, and shall be admitted to amostintimatefellowship.

2.Thesaintsshallhavegreaterandmoreextensivepossessionsthananyearthlymonarch.One reason forwhich the state of kings is admired istheir wealth. They have the most precious things laid up in theirtreasures.Wereadofthepeculiartreasureofkings,Ecc.2:8,“Igatheredme also silver and gold, and the peculiar treasure of kings and of theprovinces:Igatmemensingersandwomensingers,andthedelightsofthesonsofmen,asmusicalinstruments,andthatofallsorts;”thatis,the

peculiar treasure of other kings. David conquered and subdued manykings,andspoiledtheirpeculiartreasure,whichfelltohissonSolomon.

But the precious treasures of kings are not to be compared to thoseprecious things which Christ will give his saints in another world: thegoldtriedinthefirethatChristhaspurchasedwithhisownblood,thoseprecious jewels, those graces and joys of his Spirit, and that beauty ofmind with which he will endow them. King’s possessions are veryextensive,especiallyweretheythuswhenkingsweregenerallyabsolute,andtheirwholedominions,theirsubjectsandtheirfortunes,werelookedupon as their possessions. But these fall short of the extensivepossessions of the saints, who possess all things. They are the heirs ofGod, and all that is God’s is theirs so far as it can contribute to theirhappiness,Rev.21:7,“Hethatovercomethshall inheritall things;andIwillbehisGod,andheshallbemyson.”1Cor.3:21,22,“Thereforeletnomanglory inmen, forall thingsareyours;whetherPaul,orApollos,orCephas, or the world, or life, or death, or things present, or things tocome;allareyours.”

3.Thesaintsshallalsobeadvancedtotheauthorityofkings.Christhasappointedtothemakingdom,andinthatkingdomtheyshallreign.Itispromised concerning the saints, that they shall reign, Rev. 5:10, “AndhathmadeusuntoourGodkingsandpriests:andweshallreignontheearth.”Rev.22:5, “And there shallbenonight there: and theyneednocandle,neitherlightofthesun,fortheLordGodgiveththemlight:andthey shall reign for ever and ever.” It is evident that they shall have akingdomwithrespecttoruleandgovernment,asappears,Rev.2:26,27,“Andhethatovercometh,andkeepethmyworksuntotheend,tohimwillIgivepoweroverallnations:andheshallrulethemwitharodofiron;asthevesselsofapottershalltheybebrokentoshivers:evenasIreceivedof my Father.” But wemust see that we rightly understand this. Theyshall not be appointed byGod as sovereigns of theworld, without anysuperior to direct them. Neither shall they be properly deputies orviceroys,askingAgrippaandsomeotherkingswerethedeputiesoftheRomanemperors.But theyshall reign in fellowshipwithChristas jointheirs.Theyshallreigninthesamekingdomwithhim,andshallhavethehappinessofhavingthingsdoneaccordingtotheirwillasmuchasiftheir

own wills were paramount. Christ wills their will. All things will bedisposed in thebestmanner for them,and topromote theirhappiness.“TohimthatovercomethwillIgranttositwithmeinmythrone;evenasIalsoovercame,andamsetdownwithmyFatherinhisthrone.”

The reigning of the saints will consist partly in judging. For the saintsshalljudgetheworld,angelsandmenwithChrist,Mat.19:28,“AndJesussaiduntothem,VerilyIsayuntoyou,Thatyewhichhavefollowedme,intheregenerationwhentheSonofmanshallsitonthethroneofhisglory,yealsoshallsitupontwelvethrones,judgingthetwelvetribesofIsrael.”1Cor.6:2,3,“Doyenotknowthatthesaintsshalljudgetheworld?Andiftheworldshallbe judgedbyyou,areyeunworthyto judgethesmallestmatters?Knowyenotthatweshalljudgeangels?howmuchmorethingsthatpertain to this life!”Howearnestlydomen seek a kingdom!Whatfatigues, what dangers, what bloodshed, will they not encounter! Inseekingconversion,youseekakingdom.Youwhoarepoor,youwhoarechildren,haveopportunitytoobtainakingdom,toadvanceyourselvestohigher dignity, to more substantial honors, to greater possessions, tomoreprecioustreasures,tobeclothedinrobesofrichersplendor,andtofillaloftierthrone,thanthoseenjoyedbythegreatestearthlymonarchs.Itisacrownthatyouaretorunfor,anincorruptiblecrown,tobegivenyouby theGreatKingofheaven, and tobewornby you as long ashisthroneshallendure.Whatencouragement ishereafforded to thesaintsunderafflictionsandreproaches.Whatarethey,totheworthandhonorofaheavenlykingdom?Whenyoushallhaveacrownofgloryplacedonyourhead,andbeseatedonChrist’sthrone,andshineforthasthelight,andareseatedathisroyalbanquet,thenyouwillsuffernomoreforever.Alltrouble,allreproach,shallbedrivenaway;youwillbetoohightobereachedby themaliceofmenanddevils, and shall soon forget all yoursorrows.

Second,trueChristiansarepriestsofGod.Thepriesthoodunderthelawwasaveryhonorableandsacredoffice,Heb.5:4,“Andnomantakeththishonoruntohimself,buthethatiscalledofGod,aswasAaron.”Itwasonaccount of this honor that those proud men, Korah and his company,

envied Aaron; and God asserted and vindicated Aaron’s right to it, bycausinghisrodtobud.

Itwasanhonorwhich,beforethegivingofthelaw,wheneveryparticularfamilywaswont tooffer sacrifices for themselves, the firstbornused toclaim, and therefore the birthright was somuch esteemed and valued.ThereforeJacobhadsuchadesireofhavingthebirthrightofhisbrotherEsau, andEsau’s despising of it is spoken of as a great instance of hisprofaneness. A priest is said to be a chiefman among his people, Lev.21:4,“Butheshallnotdefilehimself,beingachiefmanamonghispeople,to profane himself.” Because the office of the priesthood was sohonorable,itisnoticedasawickedcontemptofitinseveralwickedkings,that theymade of themeanest of the people priests. The office was sohonorable, that a king, Uzziah, coveted the honor of it, and it ismentionedasaninstanceofhispridethathedidso,2Chr.26:16, “Butwhen he was strong, his heart was lifted up to his destruction: for hetransgressedagainst theLordhisGod, andwent into the temple of theLordtoburnincenseuponthealtarofincense.”Anditwasaverysacredoffice, and that above all other offices. Therefore those things wereforbiddenthepriestthatwerelawfulforallothers,suchastobedefiledfor thedead,or to take towifeone that isputaway fromherhusband,andthereasonisgiven,Lev.21:6,“TheyshallbeholyuntotheirGod,andnotprofanethenameoftheirGod,fortheofferingsoftheLordmadebyfire, and the bread of their God, they do offer; therefore they shall beholy.Theyshallnottakeawifethatisawhore,orprofane,neithershallthey takeawomanputaway fromherhusband; forhe isholyuntohisGod.Thoushalt sanctifyhim therefore, forheoffereth thebreadof thyGod,heshallbeholyunto thee: for I, theLord,whichsanctifyyou,amholy.”

JesusChrististheonlyproperpriestthatistooffersacrifices,andmakeatonementforsin,undertheNewTestament.Hewasthepriestofwhomall the priests of old were typical. But yet all believers are herein in ameasureconformedtotheirhead,andassimilatedtohim.Thepriesthoodnowisnolongerconfinedtoonefamily,toAaronandhissons,butallthetrueIsraelarepriests.EverytrueChristianhasaworkandofficethatisas sacred as that of the priests was under the law, and everyone is

advanced to a like honor, and indeed to a greater. But how every trueChristianisapriestofGodwillappearinthefollowingthings.

1.EverytrueChristianisallowedasnearanaccesstoGod,andasfreeause of the sacred things, as the priestswere of old.God under the lawdweltinthetabernacleandtemple,thatwerethesymbolofhispresence,and those places were holy. The seed of Aaronmight go into the holyplacetoministerbeforetheLord,butifanyothercamenigh,hewastobeputtodeath,Num.3:10,“AndthoushaltappointAaronandhissons,andtheyshallwaitontheirpriest’soffice:andthestrangerthatcomethnigh,shallbeputtodeath.”

Butnowallareallowedtocomenigh,weareallallowedafreeaccesstoGod,tocomewithboldnessandconfidence.God’speoplearenotkeptatsuchadistancenowastheywereunderthelaw.Thechurchthenwasinitsminority, and theheir,whilea child,differsnothing froma servant.Theservantisnotallowedthefreeaccessofachild,heiskeptmoreatadistance with fear and dread. Agreeably to the nature of thatdispensation, there were not those special discoveries of the grace andloveofGodthatarenowmade,andwhichinviteratherthanforbidnearaccess.

WhenGodwaswonttoappeartothechildrenofIsrael,itwasmorewithterror andmanifestations of awful majesty, and not so much with thediscoveriesofgraceasnow.WhenGodappearedonmountSinai,itwasinflamingfire,andwiththunder,andlightning,andearthquakes.Butinhowdifferentamannerdidheappear,whenheappearedinthepersonofChrist,withmildness,andgentleness,andlove!Thereismuchthesamedifference between us and themwith respect of the liberty of access toGod,astherewasbetweenthelibertyofaccessofthechildrenofIsraelatmountSinai,andthelibertywhichChrist’sdiscipleshadofapproachtohimwhenhewasuponearth.AtmountSinai,onlyMosesandAaron,andNadabandAbihu,wereallowedtocomeupintothemount,andnonebutMoseswastoapproachnigh,Exo.24:1,“AndhesaiduntoMoses,ComeupuntotheLord,thouandAaron,NadabandAbihu,andseventyoftheelders of Israel; andworship ye afar off.”But if anyotherpresumed totouchthemount,Godwouldbreakforthuponhim.ButChrist’sdisciples

useddailytoconversewithhim,asanintimatefriend,Heb.12:18,“Foryeare not come unto themount thatmight be touched, and that burnedwithfire,noruntoblackness,anddarkness,andtempest.”Yea,Christiansare now allowed as near an approach unto God, as the high priesthimself,whowasallowedamuchnearerapproachthananyoftheotherpriests.God’sdwellingplacewasthetemple,butmoreespeciallywasitintheholyofholies, inthemercyseatbetweenthecherubim.Therewasaveilwhich separated that part of the temple from the rest, and no onemighteverenter thatveilbut thehighpriest, and thatbutoncea year,not oftener, upon pain of death, Lev. 16:2, “And the Lord said untoMoses,SpeakuntoAaronthybrother,thathecomenotatalltimesintotheholyplace,within theveilbefore themercy-seat,which isupon theark,thathedienot:forIwillappearintheclouduponthemercy-seat.”Thewayintotheholiestofallwasnotasyetmademanifest,butnowitis,Heb.9:7,8, “But into the secondwent thehighpriest aloneonceeveryyear,notwithoutblood,whichheofferedforhimself,andfortheerrorsofthepeople.TheHolyGhostthussignifyingthatthewayintotheholiestof all was not yetmademanifest, while as yet the first tabernacle wasstanding.”

Butnowweare all allowedasnear an access toGodas thehighpriestonlywasunderthe law,andwithmorefreedom,forhemightapproachbutonceayear.ButChristiansmayapproachboldlyatalltimesthroughthe blood of Christ, without any danger of dying, Heb. 4:16, “Let us,therefore, come boldly unto the throne of grace, that we may obtainmercy,andfindgracetohelp intimeofneed.”Thethroneofgraceandthemercyseatarethesamething.“Having,therefore,brethren,boldnesstoenter intotheholiestbythebloodofJesus,byanewandlivingway,whichhehathconsecratedforusthroughtheveil,thatistosay,hisflesh;andhavingahighpriestoverthehouseofGod; letusdrawnearwithatrueheart,infullassuranceoffaith,havingourheartssprinkledfromanevilconscience,andourbodieswashedwithpurewater.”Thataccessintotheholiestofallwasallowedtoallunderthegospel,andatanytime.Itissignifiedbytherendingoftheveil,uponthedeathofChrist,forthenwasthatbloodshedbywhichwehaveaccess,Mat.27:50,51,“Jesus,whenhehadcriedagainwithaloudvoice,yieldeduptheghost.And,behold,theveilofthetemplewasrentintwainfromthetoptothebottom;andthe

earthdidquake,andtherocksrent.”

But especiallywill the access of saints in anotherworld bemuchmorenearandfamiliar thanthatof thehighpriest.Theyshallnotonlyenterinto theholyofholies, but shall dwellwithGod in it, forheaven is theholiestofall.Theyshall thendwell inGod’spresence, theyshallseehisface,whichnomancanseeandlive.

Inthisworld,thoughthereisgreater libertyofaccessthantherewasofold, yet still Christians are kept at a great distance from God incomparisonofwhattheywillbeinheaven,wheretheyshallbeadmittedeven to higher privileges thanMoses in themount, when he besoughtGodtoshowhimhisglory.Theyshallthenseewithopenface,andshallknowastheyareknown.

2.ChristiansareapriesthoodwithrespecttotheirofferingstoGod.Theprincipalpartoftheworkofthepriestsofoldwastooffersacrifice,andto burn incense. As the priests of old offered sacrifice, so the work ofChristiansistoofferupspiritualsacrificestoGod,1Pet.2:5,“Yealso,aslivelystones,arebuiltupaspiritualhouse,anholypriesthood,toofferupspiritualsacrifices,acceptabletoGodbyJesusChrist.”Andhere,

(1.)ChristiansofferuptheirownheartstoGodinsacrifice:theydedicatethemselves to God, Rom. 6:13, “Neither yield ye your members asinstrumentsofunrighteousnessuntosin:butyieldyourselvesuntoGod,asthosethatarealivefromthedead,andyourmembersasinstrumentsofrighteousnessuntoGod.”TheChristiangiveshimselftoGodfreelyasofmerechoice.Hedoesitheartily;hedesirestobeGod’s,andtobelongtonoother.HegivesallthefacultiesofhissoultoGod.HegivesGodhisheart,anditisofferedtoGodasasacrificeintwoways.

Ofthese,thefirstiswhentheheartisbrokenforsin.Asacrifice,beforeitcanbeoffered,mustbewoundedandslain.TheheartofatrueChristianisfirstwoundedbyasenseofsin,ofthegreatevilanddangerofit,andisslain with godly sorrow and true repentance. When the heart trulyrepents, it dies unto sin. Repentance is compared unto a death in theWordofGod.Rom.6:6-8, “Knowing this, thatouroldman is crucified

with him, that the body of sinmight be destroyed, that henceforth weshouldnotservesin.Forhethatisdeadisfreedfromsin.Nowifwebedeadwith Christ, we believe that we shall also live with him. Likewisereckonyealsoyourselvestobedeadindeeduntosin,butaliveuntoGodthrough Jesus Christ our Lord.”Gal. 2:20, “I am crucifiedwithChrist:neverthelessIlive;yetnotI,butChristlivethinme;andthelifewhichInowliveintheflesh,IlivebythefaithoftheSonofGod,wholovedme,and gave himself forme.” As Christ, when hewas offered, was offeredbrokenuponthecross.Sothere issome likeness to this,whenasoul isconverted:theheartisofferedtoGodslainandbroken,Psa.51:17,“Thesacrifices of God are a broken spirit: a broken and a contrite heart, OGod,thouwiltnotdespise.”

ThesecondwayiswhenaChristianoffershishearttoGod,flamingwithlove.Thesacrificeofoldwasnotonlytobeslain,buttobeburntuponthealtar.Itwastoascendinflameandsmoke,andsotobeasweetsavortoGod.

Thatfireuponthealtarwasatypeoftwothings:itwasatypeofthefireofthewrathofGod,anditwasalsoatypeofthefireoftheSpiritofGod,orofdivinelove.TheHolyGhostisoftencomparedtofire.Withrespectto the former,Christalone is the sacrificeoffered in the flameofGod’swrath.Butwithregardtothelatter,theheartsofthechildrenofmenareoffered in the flameofdivine love,andascendup toGod in that flame.Thisdivineloveisfirefromheaven,asthefireuponthealtarofoldwas.Whenasoul isdrawntoGod in trueconversion, firecomesdownfromGodoutofheaven,inwhichtheheartisofferedinsacrifice,andthesoulisbaptizedwiththeHolyGhostandwithfire.

Inmanyofthesacrificesthatwereoffered,onlythefatabouttheinwardswasburntupon thealtar,which fatof the inwards thusrising inflame,represented the offering of the soul. It is thatwhichGod looks at. It isthatwhichmustbeofferedinsacrificetoGod.Especiallyhereafter,whenthesaintswillbemadepriestsinamoregloriousmannerthanatpresent,will they offer up their heartswholly toGod in the flame of love. Theyshall, as it were, all be transformed into love, as burning oil istransformed into flame, and so, in that flame, shall they ascend up to

God.Theirsoulswillbeastheangels,whoareasaflameoffirenotonlyforactivity inGod’sservice,but for love too.Theyshallbea flameeverburning,which shall burn longer than the fire upon the altar in Israel,thatneverwentout,fromthetimethatfirecamedownoutofheaveninthewilderness,tillthecarryingawayintoBabylon.

(2.)ThisspiritualpriesthoodofferstoGodthesacrificeofpraise.Manyoftheir sacrifices under the law were sacrifices of peace offerings, whichweremostlyforthanksgivingandpraise.Butthespiritualsacrificeoftheheartyandsincerepraisesofasaint,aremoreacceptabletoGodthanallthebulls,andrams,andhe-goatsthattheyoffered.TheheartfeltpraisesofonetrueChristianareofmoreaccountwithGodthanallthosetwoandtwentythousandoxen,andahundredandtwentythousandsheep,whichSolomonofferedtoGodatthededicationofthetemple,asasacrificeofpeaceofferings.Praiseiscalledasacrifice,Heb.13:15,“Byhim,therefore,letusofferthesacrificeofpraisetoGodcontinually, that is, thefruitofourlips,givingthankstohisname.”Psa.50:13,14,“WillIeatthefleshofbulls,ordrinkthebloodofgoats?OfferuntoGodthanksgiving,andpaythyvowsuntotheMostHigh;”verse23“Whosoofferethpraise,glorifiethme; and to him that ordereth his conversation aright, will I show thesalvationofGod;”Psa.69:30,31, “Iwillpraise thenameofGodwithasong,andwillmagnifyhimwiththanksgiving.ThisalsoshallpleasetheLordbetterthananoxorbullockthathathhornsandhoofs.”Praisesaretherefore inHoseacalledcalvesofour lips,because theyare like calvesoffered in sacrifice, Hos. 14:2, “Take with you words, and turn to theLord:sayuntohim,Takeawayalliniquity,andreceiveusgraciously;sowill we render the calves of our lips.” Only true Christians offer thosesacrifices. However hypocrites pretend to praise God, and to offerthanksgiving to him. Yet they, being insincere, offer not sacrificeswithwhich God is well pleased. They offer not spiritual sacrifices, andthereforetheyarenotofthespiritualpriesthood.Inheavenespeciallyarethesaintsaholypriesthooduponthisaccount,whoseworkitisforevertoofferthesesacrificestoGod,whoceasenotdaynornight topraiseGodand sing forth their ardent joyful hallelujahs. They sing a new song, asongthatneverwillend,andneverwillgrowold.

(3.) The next sacrifice which is offered by this spiritual priesthood, is

obedience, sincereobedience.The sacrificesunder the lawdidnotonlyrepresentChrist’ssatisfyingforsinbysuffering,buttheyalsorepresentedChrist’s obeying in suffering. For the sacrifices under the lawwere notonly for propitiation, but they were for purchasing benefits, and sotypifiednotonlythesatisfaction,butmerit,whichwasbyobedience,Psa.40:6-8,“Sacrificeandofferingthoudidstnotdesire:mineearshastthouopened;burnt-offeringandsin-offeringhastthounotrequired.ThensaidI,Lo,Icome:inthevolumeofthebookitiswrittenofme,Idelighttodothy will, Omy God; yea, thy law is within my heart.” And though theobedienceofsaintshasnomerit,yetitispleasingandacceptabletoGod.It is as a sweet-smelling savor, and is compared to sacrifices, andpreferredbeforethem,1Sam15:22,“AndSamuelsaid,HaththeLordasgreatdelight inburnt-offeringsandsacrificesas inobeying thevoiceoftheLord?Behold,toobeyisbetterthansacrifice,andtohearkenthanthefatof rams.”Christians,byofferingobedience toGod in their livesandconversation,dowhattheapostlecallsofferingtheirbodiestobealivingsacrifice,holyandacceptable toGod, as their reasonable service (Rom.12:1). They offer their bodies, that is they dedicate their bodies to holyuses and purposes. They yield their members as instruments ofrighteousnessuntoholiness.Thesoul,whilehere,actsexternallyby thebody.AndinthisChristiansserveGod.Theyyieldtheireyes,theirears,theirtongues,theirhands,andfeet,asservantstoGod,tobeobedienttothedictatesofhisWord,andofhisHolySpiritinthesoul.

(4.)Anothersacrificewhichweshallmentionasofferedbythisspiritualpriesthoodischarity,orexpressionsofChristianloveingiftstoothers.Ifthegift flows froma spiritofChristian lovealthough itbebuta cupofcoldwater,itisanacceptablesacrificetoGod.Andindeedwhatsoeverisgivenforapioususe,ifitbetopromotereligion,andupholdthepublicworship of God, or to benefit a particular person, if it be done from agoodspirit,itisaChristiansacrifice,Heb.13:16,“Buttodogood,andtocommunicate,forgetnot;forwithsuchsacrificesGodiswellpleased.”

Butsacrificesofthiskindmayprincipallyberankedundertwoheads,ofwhichthefirstis:

Liberality to ministers of the gospel. The priests of old lived upon the

sacrificesthatwereofferedtoGod,andwhatisnowofferedtoministersfortheircomfortableandhonorablesupportChristlooksuponasofferedtohimself.“Hethatreceivethyou,receivethme.”Mat.10:40.ThusPaulsays of those things that were sent him by his hearers, that it was asacrifice acceptable and well pleasing to God, Phil. 4:14, etc.“Notwithstanding ye have well done that ye did communicate withmyaffliction. Now, ye Philippians, know also, that in the beginning of thegospel,whenIdepartedfromMacedonia,nochurchcommunicatedwithme as concerning giving and receiving, but ye only. For even inThessalonica ye sent once and again untomy necessity. Not because Idesire a gift: but I desire fruit thatmay abound to your account. But Ihave all, and abound: I am full, having received of Epaphiroditus thethings whichwere sent from you, an odor of a sweet smell, a sacrificeacceptable,wellpleasingtoGod.”

Thesecondisbountytothepoor.Christacceptswhatisdonetothemasbeingdonetohimself,Mat.25:40,“AndtheKingshallanswer,andsayuntothem,VerityIsayuntoyou,Inasmuchasyehavedoneituntooneoftheleastofthesemybrethren,yehavedoneituntome.”ThisGodprefersbefore the legal sacrifices. Hos. 6:6, “I desiremercy, and not sacrifice;andtheknowledgeofGodmorethanburnt-offerings.”

(5.) Another offering of this priesthood to God is the prayer of faith.ThoughthisisrathercomparedtoincenseinScripturethantoasacrifice,yet it isequallyanevidenceof theirpriesthood. Incensewas that sweetconfectionwhichwereadof,Exo.30:34,“AndtheLordsaiduntoMoses,Take unto thee sweet spices, stacte, and onycha, and galbanum; thesesweetspices,withpurefrankincense;ofeachshalltherebealikeweight.”These theywerewont toburnuponthecenseras theyoffered it,whichmadeamostfragrantsmell.ThatincenseisatypeofthemeritsofJesusChrist,andseemsalsotobeatypeoftheprayersofGod’speopleinfaithof the former. It was the custom, when the priest in the temple wasburning incense, for the people to be prayingwithout, Luke 1:10, “Andthewholemultitude of the people were prayingwithout at the time ofincense.”Andgraciousprayeriscomparedtoincense,Psa.141:2,“Letmyprayerbesetforthbeforetheeasincense;andtheliftingupofmyhandsastheeveningsacrifice.”TheprayeroffaithisasafragrantsavortoGod,

throughthemeritsofhimtowardswhomthatfaithisexercised.

Application

1.Herearegreatmotivesforallearnestlytoseekthattheymaybecometrue Christians. It is a great honor to be priests of God. It was a greathonorofoldtobeapriestunderthelaw.Itwasagreaterinsomerespectsthantobeaking,becausetheywerenearertoGod,andtheyintheirworkwere more immediately concerned with him: it was a more holy anddivineoffice.Butmorehonorable is it tobeof the spiritual priesthood.TheaccesstoGodisnearer,andaninfinitelygreaterprivilege.Especiallyis the access toGodwhich theywill have in anotherworld,where theyshallseeGod,andshallconversewithChristasamanwithhisfriend.Ifeverakingwasambitiousofthehonorofthelegalpriesthood,surelyyoumaywelldesirethespiritual,whichisaneternalpriesthood.

Considerthatyouarecapableofreceivingthispriesthood.Ofold,thosewhowerenotoftheposterityofAaron,wereincapableofthepriesthood.Itwasinvainforthemtoseekit,butitisnotinvainforyoutoseekthisspiritual priesthood. Consider also that you have a call to it, you havewarrant sufficient. It would be a dreadful presumption for you to seekthishonorifyouhadnotacalltoit,Heb.5:4,“Nomantakeththishonorunto himself, but he that is called of God, as was Aaron.” But you arecalled,andnowitwouldbepresumptionandprofanecontemptinyoutorefuseit:torefusesuchanhonorasGodoffersyou.Takeheed,therefore,that there be not among you any profane person as Esau, who for amorselofmeatsoldhisbirthright,andsoldthepriesthoodthatbelongedtoit.Takeheedthatyoudonotsellthisspiritualpriesthoodforamorselofmeat,orforthetriflesofthisworld,thatyouarenotmoreconcernedaboutalittleworldlypelforvainglory,thanaboutthatwhichissosacredandhonorable.

For direction, that youmay be one of this spiritual priesthood, seek ofGodhisholyanointing,thatisthatGodwouldpourouthisSpiritinhissanctifying influencesuponyou.Thepriestsofoldwere consecratedbytheholyanointingoil,Exo.29:7,“Thenshaltthoutaketheanointingoil,andpourituponhishead,andanointhim.”Exo.30:30,“Andthoushalt

anointAaronandhissons,andconsecratethemthattheymayministerunto me in the priest’s office.” If you are here separated for this holystation and service, youmust have that holy anointing of the Spirit ofGod, typified by the oil that was poured upon Aaron’s head. The holyanointingoilofGodmustbeuponyou.

2.Let allwhoprofess themselvesChristians takeheed that theydonotdefile themselves and profane their sacred character. There was greatstrictnessrequiredofoldofthepriests,lesttheyshoulddefilethemselvesand profane their office, and it was regarded as a dreadful thing toprofaneit.SoholyaGodhaththreatenedintheNewTestament,that“ifanymandefilethetempleofGod,himwillGoddestroy.”1Cor.3:17.AsChristiansareherecalledthetempleofGod,soitissaid,inthefifthverse,“Yeareaspiritualhouse,anholypriesthood.”Avoidthecommissionofall immoralities, or things that have a horrid filthiness in them, thingsthatwilldreadfullyprofanethesacrednamebywhichyouarecalled,andthesacredstationwhereinyouareset.

Take heed especially of lascivious impurities. Such things were lookeduponasdefilingtheholyofficeofthepriesthoodofold,insomuchthatifbutadaughterofapriestwasguiltyofwhoredom,shewastobeburnt.Remember Hophni and Phineas, how sorely God dealt with them forprofaningtheirofficebytheirimpurities,andwithgoodEli,thathewasnomorethoroughtorestrainthem.Godbroughtacurseuponthewholefamily which never was removed. God took away the priesthood fromhim, and took away the ark of the covenant fromhimand from Israel,and delivered it into captivity, and fulfilled his threatening, that thereshouldnotbeanoldmanofhishouseforever.

Take heed of every sin: an allowing any sin whatever is a dreadfulpresumptionofyourholycharacter.

3.Seethatyouwellexecuteyouroffice.Offerupyourheart insacrifice.GetandkeepanearaccesstoGod.Comewithboldness.Offerupaheartbrokenforsin;offeritupflamingwithlovetoGod;offerpraisetoGod.Praise God for his glorious excellency, and for his love and mercy.ConsiderwhatgreatthingsyouhavetopraiseGodfor:theredemptionof

JesusChrist,his sufferings,hisobedience,and thegiftof thatholiness,whichmakesyoulikeuntoGod.

Bereadytodistribute,willingtocommunicate,anddogood.Consideritispartofyourofficethustodotowhichyouarecalledandanointed,andasasacrificewell-pleasingtoGod.Pityothersindistressandbereadytohelponeanother.Godwillhavemercyandnotsacrifice.

Andbemuch in offering up your prayers toGod, and see that all yourofferings are offered upon the right altar, otherwise they will beabominabletoGod.OfferyourheartstoGodthroughJesusChrist.Inhisnamepresentthesacrificeofpraise,obedience,charity,andofprayeronthe golden altar perfumed with the incense of Christ’s merits. Yourrewardwillbetohavethishonorinheaven,tobeexaltedtothatgloriouspriesthood,tobemadeapriestuntoGodforeverandever.

GodMakesMenSensibleOfTheirMiseryBeforeHeRevealsHisMercyAndLove

byJonathanEdwards

Hosea5:15,"Iwillgoandreturntomyplace,tilltheyacknowledgetheiroffense,andseekmyface:intheirafflictiontheywillseekmeearly."

IN the preceding part of the chapter is threatened the destruction ofEphraim.Ephraim,intheprophets,generallymeansthetentribes,orthekingdomofIsrael,asdistinguishedfromthekingdomofJudah.WhenwereadofEphraimandJudahintheprophets,therebyismeantthewholepeople of Israel of the twelve tribes, as in verse 12 of this chapter,“ThereforewillIbeuntoEphraimasamoth,andtothehouseofJudahasrottenness.”ByJudahismeantthetwotribesofJudahandBenjamin,

whichwereunder the kingof Judah, andbyEphraim ismeant the tentribesunderthekingofIsrael.EphraimisputforthewholekingdomofIsrael, because Samaria, the seat of the kingdom, the royal city,was inthat tribe. In the verse immediately preceding the text it is declared inwhataterriblemannerGodwasabouttodealwithEphraim.(Hos.5:14)“ForIwillbeuntoEphraimasalion,andasayoungliontothehouseofJudah;I,evenI,willtearandgoaway,andnoneshallrescuehim.”InthetextGod declares howhewould dealwith them after he had torn as alion,etc.Andhere,

First, God declares how he would withdraw from them. “I will go andreturntomyplace;”whenIhavetornasalion.Iwillgoaway;Iwillleavethem in that condition. I will depart from them, and they shall see nomoreofme.

Second,whatGodwillwaitforinthembeforehereturnstothemtoshowthemmercy.Therearethreethingsheresignified.

1.Thattheyshouldbesensibleoftheirguilt.“Tilltheyacknowledgetheiroffense.” It is in the original, “till theybecomeguilty.”That is, till theybecomeguiltyintheirowneyes,tilltheyaresensibleoftheirguilt;inthesame sense as the same expression is used in Rom. 3:19, “That everymouthmaybestopped,andalltheworldmaybecomeguiltybeforeGod:”thatis,becomeguiltyintheirowneyes.

2.Thattheywouldbesensibleoftheirmisery,impliedintheexpression,“intheirafflictiontheyshallseekme.”Theircalamitywasbroughtuponthem,beforeGodhad torn them, and left them.But in their pride andperverseness, they were not well sensible of their own miserablecondition,asthisprophetobservesinHos.7:9.

3. That they should be sensible of their need of God’s help, which isimplied in their seekingGod’s face,andseekinghimearly, that is,withgreatcareandearnestness.Before,theywouldnotseekGod.Theywerenot sensible of their helplessness, as we learn in the verse but onepreceding the text. “When Ephraim saw his sickness, and Judah hiswound,thenwentEphraimtotheAssyrian,andsenttokingJareb.”But

as we are there told, he could not heal him, nor cure his wound. Andnotwithstandingallthehelphecouldafford,Godwoundedhim,torehimasayounglion,andashedeclares,wouldleavehim,andheshouldceasegoingtoanyother,andshouldbesensiblethatnoothercouldheal,andaccordinglycometohimforhealing.

Doctrine.That it isGod’smanner tomakemensensibleof theirmiseryandunworthiness,beforeheappearsinhismercyandlovetothem.

I.That it isordinarily thuswithrespect to thebestowmentofgreatandsignalmercies.

II.Thatitisparticularlysowithrespecttorevealinghisloveandmercytotheirsouls.

III.Thattheyaremadesensibleofthedesertoftheirsin.

I.This isGod’sordinarywaybeforegreat and signal expressionsofhismercyandfavor.Heverycommonlysoordersitinhisprovidence,andsoinfluencesmenbyhisSpirit,thattheyarebroughttoseetheirmiserablecondition as they are in themselves, and to despair of help fromthemselves,orfromanarmofflesh,beforeheappearsforthem,andalsomakes themsensibleof their sin,and theirunworthinessofGod’shelp.This appears from the account which the Scriptures give us of God’sdealingswithhispeople.Joseph,beforehisgreatadvancementinEgypt,mustlieinthedungeontohumblehim,andpreparehimforsuchhonorandprosperity.The childrenof Jacob, before Joseph revealshimself tothem,and they receive that joy, andhonor, andprosperity,whichwereconsequentthereupon,passthroughatrainofdifficultiesandanxieties,till at last they are reduced todistress, and arebrought to reflect upontheir guilt, and to say, that they were verily guilty concerning theirbrother.Godhumbledtheminhisprovidence,andthenanendwasputto all their difficulties, and their sorrow was turned into joy uponJoseph’srevealinghimselftothem.Jacob,beforehehearsthejoyfulnewsof Joseph’s being yet alive, must be brought into great distress at thepartingwithBenjamin,andsupposedlossofSimeon.Hewasreducedtogreat straits in his mind. He says in Gen. 42:36, “All these things are

againstme.”Butsoonafterthishehadthesegladsometidingsbroughttohim,“Josephisyetalive,andheisgovernoroverallthelandofEgypt.”And to confirm it, he sees the wagons and the noble presents, whichJoseph sent to him, so that hewas now brought to say, “It is enough;Josephmysonisyetalive.IwillgoandseehimbeforeIdie.”AndsowiththechildrenofIsraelinEgypt.Theirbondagemustwaxmoreandmoreextreme. Their bondage had been very extreme. But yet Pharaoh givescommandmentthatmoreworkshouldbelaiduponthem,andthetask-masters tell them theymustget their strawwhere they can find it, andnothingof theirworkshouldbediminished.Andquicklyupon thiswastheirdeliverance.SowhenthechildrenofIsraelwerebroughttotheRedsea, theEgyptianspursued them,andwere justat theirheels, and theywere reduced to theutmostdistress.They see that theymustassuredlyperish,unlessGodworkamiracleforthem,fortheywereshutuponallsides: the Red sea was before them, and the army of the Egyptiansencompassing them round behind. And they cried unto the Lord. Andthen God wonderfully appeared for their help, and made them passthroughtheRedsea,andputsongsofdeliveranceintotheirmouths.

So beforeGod brought the children of Israel into Canaan, he led themaboutinagreatandterriblewildernessthroughatrainofdifficultiesandtemptations for fortyyears, thathemight teach them theirdependenceon him, and the sinfulness of their own hearts. Deu. 32:10, “He foundhim in a desert land, and in thewaste howlingwilderness; he led himabout, he instructed him, he kept him as the apple of his eye.” Godbroughtthemintothosetrialsanddifficultiesinthewildernesstohumblethem, and let them see what was in their hearts, that they might beconvincedoftheirownperversenessbythemanydiscoveriesofitunderthosetemptations,andsothattheymightbesensiblethatitwasnotfortheir righteousness that God made them his people, and gave themCanaan, seeing it was so evident that they were a stiff-necked people.Deu. 8:2, 3, “And thou shalt remember all thewaywhich theLord thyGodledtheethesefortyyears inthewilderness, tohumblethee,andtoprovethee,toknowwhatwasinthineheart,whetherthouwouldestkeephis commandments, or no. And he humbled thee and suffered thee tohunger, and fed theewithmanna,which thouknewestnot, neitherdidthyfathersknow;thathemightmaketheeknowthatmandothnotlive

bybreadonly,butbyeverywordthatproceedethoutofthemouthoftheLorddothmanlive.”AndDeu.8:15-17,“Wholedtheethroughthatgreatandterriblewilderness,whereinwerefieryserpents,andscorpions,anddrought,wheretherewasnowater;whobroughttheeforthwateroutoftherockof flint;who fed thee in thewildernesswithmanna,which thyfathers knew not, that hemight humble thee, and that hemight provethee, todo theegoodat thy latterend;and thousay in thineheart,Mypowerandthemightofmyhandhathgottenmethiswealth.”Andsowehave examples of this from time to time in the history of the Judges.WhenIsraelrevolted,Godgavethemintothehandsoftheirenemies.Heletthemcontinueintheirhands,tilltheywerereducedtogreatdistress,and saw that they were in a helpless condition, and were brought toreflect on themselves, and to cry unto the Lord. And then God raisedthemupadeliverer.AndwhentheycrieduntoGod,hewouldnotdeliverthem till he had humbled them, and brought them to own theirunworthiness, and to own that they were in God’s hands. Judges 10beginningwiththe10thverse,“AndthechildrenofIsraelcrieduntotheLord, saying, We have sinned against thee, both because we haveforsakenourGod, andalso servedBalaam.And theLord saidunto thechildrenofIsrael,DidnotIdeliveryoufromtheEgyptians,andfromtheAmorites, from the children of Ammon, and from the Philistines? TheZidoniansalso,andtheAmalekites,andtheMaonites,didoppressyou;and ye cried tome, and I delivered you out of their hand. Yet ye haveforsakenme,andservedothergods;whereforeIwilldeliveryounomore,Goandcryuntothegodswhichyehavechosen;letthemdeliveryouinthetimeofyourtribulation.AndthechildrenofIsraelsaiduntotheLord,We have sinned; do thou unto uswhatsoever seemeth good unto thee;deliver us only, we pray thee, this day. And they put away the strangegodsfromamongthem,andservedtheLord;andhissoulwasgrievedforthemiseryofIsrael.”AndthisisthemethodinwhichGoddeclaredfromthebeginninghewouldproceedwithhispeople.Lev.26:40,etc.“Iftheyshall confess their iniquity, and the iniquity of their fathers, with theirtrespass which they trespassed against me, and that also they havewalked contrary unto me; and that I also have walked contrary untothem,andhavebroughtthemintothelandoftheirenemies;ifthentheiruncircumcised hearts be humbled, and they then accept of thepunishment of their iniquity; then will I remember my covenant with

Jacob, and also my covenant with Isaac, and also my covenant withAbrahamwill I remember;andIwill remember the land.The landalsoshallbeleftofthem,andshallenjoyhersabbaths,whilesheliethdesolatewithout them; and they shall accept the punishment of their iniquity;because, even because they despisedmy judgments, and because theirsoulabhorredmystatutes.Andyetforallthat,whentheybeinthelandoftheirenemies,Iwillnotcastthemaway,neitherwillIabhorthem,todestroythemutterly,andtobreakmycovenantwiththem;forIamtheLordtheirGod.ButIwillfortheirsakesrememberthecovenantoftheirancestors,whomIbroughtforthoutofthelandofEgypt inthesightoftheheathen,thatImightbetheirGod.”ItisGod’smanner,whenhewillbestowsignalblessingsinanswertoprayer,tomakemenseekthemandprayforthemwithasenseofsinandmisery.As1Kin.8:38,39,“Whatprayerandsupplicationsoeverbemadebyanyman,orbyallthypeopleIsrael, which shall know every man the plague of his own heart, andspreadforthhishandstowardthishouse;thenhearthouinheaven,thydwelling-place,andforgive,anddo,andgive toeverymanaccording tohisways,whoseheart thouknowest; for thou, even thouonly, knowesttheheartsofallthechildrenofmen.”Byknowingtheplagueoftheirownheartsismeantboththeirsinandmisery.Beingsensibleoftheirmiseryisincluded,asisevidentfromthemannerofexpressingthesamepetitionofSolomon’sprayer,asitisrelatedin2Chr.6:29,“Thenwhatprayerorsupplicationsoevershallbemadeofanyman,orofallthypeopleIsrael,wheneverymanshallknowhisownsoreandhisowngrief.”Bywhichisprobablymeanthismiseryandhissin,whichisthefoundationofit.Paulgives us an account how God brought him to have despair in himselfbeforeagreatdeliverance,whichheexperienced.2Cor.1:9,10,“Butwehad the sentence of death in ourselves, that we should not trust inourselves,but inGod,whichraiseththedead;whodeliveredusfromsogreatadeath.”HowdidChrist humble thewomanofCanaan, or bringher to the exercise and expression of a sense of her own unworthinessbeforeheansweredher,andhealedherdaughter!Whenshecontinuedtocry,afterheansweredhernotaword, and seemed to takenonoticeofher, and his disciples desired him to send her away, and when shecontinuedcryingafterhim,hegaveaveryhumblinganswer,saying,“Itisnotmeettotakethechildren’sbread,andtocast it todogs.”Andwhenshetookitwell,asowningthatbeingcalledadogwasnottoobad,and

owning that she was therefore unworthy of children’s bread, she onlysoughtthecrumbs,thenChristansweredherrequest.AndtheexperienceofGod’speople inallagescorrespondswiththoseexamples. It isGod’susual method before remarkable discoveries of his mercy and love tothem, especially by spiritual mercies, in a special manner to humblethem, and make them sensible of their misery and helplessness inthemselves, and of their vileness and unworthiness, either by someremarkablyhumblingdispensationofhisprovidenceor influenceofhisSpirit.

Wearecomenow,

II.ToshowparticularlythatitisGod’smannertomakemensensibleoftheir misery and unworthiness before he reveals his saving love andmercytotheirsouls.ThemercyofGod,whichheshowstoasinnerwhenhe brings himhome to the Lord JesusChrist, is the greatest andmostwonderful exhibition of mercy and love, of which men are ever thesubjects.Thereareotherthings,inwhichGodgreatlyexpresseshismercyand goodness to men, many temporal favors. The mercies alreadymentioned,whichGod bestoweduponhis people of old: his advancingJosephinEgypt,hisdeliveranceofthechildrenofIsraeloutofEgypt,hisleading them through the Red sea on dry land, his bringing them intoCanaan, and driving out the heathen from before them, his deliveringthem from time to time from the hands of their enemies, were greatmercies.Buttheywerenotequaltothisofhispeoplefromundertheguiltand dominion of sin. Several of themwere typical of this, and as Godwould thus prepare men for the bestowment of those less mercies bymakingthemsensibleoftheirguiltandmisery,soespeciallywillhesodo,before hemakes known to them this great love of his in Jesus Christ.When God designs to showmercy to sinners, it is his manner thus tobeginwiththem.

He first brings them to reflect upon themselves, and consider and besensiblewhattheyare,andwhatconditiontheyarein.Whathasalreadybeensaidprovesthis.ThereisaharmonybetweenGod’sdispensations.And aswe see that this isGod’smanner of dealingwithmenwhen hegivesthemothergreatandremarkablemerciesandmanifestationsofhis

favor, it is a confirmation that it is hismethod of proceeding with thesoulsofmen,whenabouttorevealhismercyandlovetotheminJesusChrist.

First, God makes men consider and be sensible of what sin they areguilty.Before,itmaybe,theywereveryregardlessofthis.Theywentonsinning,andneverreflecteduponwhattheydid.[They]neverconsideredorregardedwhatorhowmanysinstheycommitted.Theysawnocausewhy they should trouble theirminds about it.ButwhenGod convincesthem, he brings them to reflect upon themselves. He sets their sins inorderbefore their eyes.Hebrings their old sins to theirminds, so thattheyarefreshintheirmemory—thingswhichtheyhadalmostforgotten.Andmanythings,whichtheyusedtoregardaslightoffenses,whichwerenotwonttobeaburdentotheirconsciences,nortoappearworthytobetakennoticeof,theyarenowmadetoreflectupon.Thustheydiscoverofwhatamultitudeoftransgressionstheyhavebeenguilty,whichtheyhaveheaped up till they are grown up to heaven. There are some sinsespecially,ofwhichtheyhavebeenguilty,whichareeverbeforethem,sothattheycannotgetthemoutoftheirminds.Sometimeswhenmenareunderconviction, theirsinsfollowthem,andhauntthemlikeaspecter.God makes them sensible of the sin of their hearts, how corrupt anddepravedtheirheartsare.Andtherearetwowaysinwhichhedoesthis.One is by setting before them the sins of their lives. They are so set inorderbeforethem,theyappearsomanyandsoaggravated,thattheyareconvinced what a fountain of corruption there is in their hearts. Theirsinful natures appear by their sinful lives. There is sin enough, whicheverymanhascommitted,toconvincehim,thatheissoldundersin,thathisheartisfullofnothingbutcorruption,ifGodbyhisSpiritleadshimrightlytoconsiderit.

AnotherwaywhichGodsometimesmakesuseof,istoleavementosuchinternalworkingsofcorruptionunderthetemptationswhichtheyhaveintheirterrorsandfearsofhell,asshowsthemwhatacorruptandwickedhearttheyhave.Godsometimesbringsthisgoodoutofthisevil,tomakemen see the corruption of their nature by the workings of it undertemptations,whichtheyhaveintheirterrorsaboutdamnation.Godleadsthemthroughthewildernesstoprovethem,andletthemknowwhatisin

theirhearts,ashedidthechildrenofIsrael,aswehavealreadyobserved.BymeansofthetrialswhichthechildrenofIsraelhadinthewilderness,they might be made sensible what a murmuring, perverse, rebellious,unfaithful, and idolatrous people they were. So God sometimesmakessinnerssensiblewhatwickedheartstheyhave,bytheirexperienceoftheexercises of corruption,while they are under convictions.Not that thiswill inthe leastexcusemenforallowingsuchworkingsofcorruptionintheir hearts, because God sometimes leavesmen to be wicked, that hemay afterwards turn it to their good, when he in infinite wisdom seesmeetsotodo.Wemustnotgoandbewickedonpurposethatwemaygetgoodbyit.Itwillbeveryabsurd,aswellashorridlypresumptuous,forusso to do. Though God sometimes in his sovereign mercy makes thoseworkings of corruption, and a spirit of opposition and enmity againstGod,ameansofshowingthemthevilenessoftheirownhearts,andsototurn to their good. So God oftentimes is provoked thereby utterly towithdraw and forsake them, after the example of those murmurers,whosecarcasses fell in thewilderness,ofwhomGodsware inhiswraththattheyshouldneverenterintohisrest.Andtheywhoallowthemselvestherein,arethemostlikelysotoprovokeGod.ButitisGod’smannertoshowmentheplagueoftheirownheartsbysomemeansorother,beforehe reveals his redeeming love to their souls. While sinners areunconvinced, sin lieshid.They takenonoticeof it.ButGodmakes thelaweffectualtobringmen’sownsinsofheartandlifetobereflectedon,andobserved.Rom.7:9,“Iwasalivewithoutthelawonce,butwhenthecommandmentcame,sinrevived.”Thensinappearedandcametolight,which was not before observed. Joseph’s revealing himself to hisbrethren,isprobablytypicalofChrist’srevealinghimselftothesoulofasinner,makingknownhimself inhis love, and inhisnear relationof abrother,andaredeemerofhissoul.ButbeforeJosephrevealedhimselfto them, they weremade to reflect upon themselves, and say, “we areverilyguilty.”

Second, God convinces sinners of the dreadful danger they are in byreasonof their sin.Having their sinssetbefore them,Godmakes themsensibleof the relationwhich their sinhas tomisery.Andhereare twothingsofwhichtheyareconvincedabouttheirdanger.

1.Godmakesthemsensiblethathisdispleasureisverydreadful.BeforetheyheardoftenabouttheangerofGod,andthefiercenessofhiswrath,buttheywerenotmovedbyit.ButnowtheyaremadesensiblethatitisadreadfulthingtofallintothehandsofthelivingGod.Theyaremadeinsome measure sensible of the dreadfulness of hell. They are led withfixedness of impression to thinkwhat a dismal thing it will be to haveGod an enraged enemy, setting to work themisery of a soul, and howdismalitwillbetodwellinsuchtormentforeverwithouthope.Isa.33:14“ThesinnersinZionareafraid;fearfulnesshathsurprisedthehypocrites.Whoamongusshalldwellwiththedevouringfire?whoamongusshalldwell with everlasting burnings?” Other sinners are told of hell, butconvinced sinners oftenhavehell, as itwere, in their view.Their beingimpressedwithasenseofthedreadfulnessofitsmisery,isthecausewhyitworks upon their imagination oftentimes, and itwill seemas thoughtheysawthedismalflamesofhell;asthoughtheysawGodinimplacablewrath exerting his fury upon them; as though they heard the cries andshrieksofthedamned.

2. They aremade in somemeasure sensible of the connection there isbetween their sins and that wrath, or how their sin and guilt exposesthem to that wrath, of the dreadfulness of which they have such livelyapprehensions,andsofeartakesholdof them.Theyareafraidthatwillbe theirportion.And theyaresensible that theyare inamiserableanddolefulconditionbyreasonofsin.ManythingsintheScripturesmakeitevident that this is God’s method. The account we have of our firstparentsconfirms it.Theyhadasenseofguiltanddanger,beforeChristwasrevealedtothem.Theywereguilty,andwereafraidofGod’swrath,and ranandhid themselves.Theywere terriblyafraidwhen theyheardGodcoming.Anddoubtlesstheirsenseoftheirguiltandfear,whentheywerebroughtbeforeGod,andwerecalledtoanaccount,andGodaskedthem what they had done, and whether they had eaten of that tree,whereofhecommandedthemthattheyshouldnoteat,preparedthemforadiscoveryofmercy.Godmadethemsensibleof theirguiltanddangerbeforeherevealedtothemthecovenantofgrace.AnditisprobablethattheirreflectinguponwhatGodsaidabouttheseedofthewomanbruisingthe serpent’s head, soonwrought faith: that it was not long before thediscoveryGodmadeofamercifuldesign towards themwasameansof

trueconsolationandhopetothem.Joseph’sbrethrenwerebroughtintogreat distress for fear of their lives before Joseph revealed himself tothem.ThosewhowereconvertedbyPeter’ssermonwerefirstprickedintheirheartsinasenseoftheirguiltandtheirdanger.Acts2:37.AndPaul,beforehehadhis firstcomfort, trembled,andwasastonished.Acts9:6.And continued three days and three nights, and neither ate nor drank,which expressedhis great distress. The jailer, before hewas converted,was in terror.He called for a light, and sprang in and came trembling,andfelldownbeforePaulandSilas.Acts16:29,30.Christ’sinvitationismademoreespeciallytothewearyandheavyladen,whichdoubtlesshasrespect,atleastpartly,tolaboringandbeingwearywithasenseofguiltanddanger.WereadwhenDavidwasinthecave,thateveryonewhowasin distress, was gathered unto him. 1 Sam. 22:1. This doubtless waswrittenastypifyingJesusChrist,andthereferringofthosewhowereinfearanddistressuntohim.Theexpressionofflyingforrefuge,bywhichcoming toChrist is signified, implies thatbefore they come, theyare infear of some evil. They apprehend themselves in danger, and this feargiveswings to their feet. Pro. 18:10, “Thenameof theLord is a strongtower.”ThevoiceofGodtoasinner,whenhegiveshimtruecomfort,isastillsmallvoice.Butthisvoiceisprecededbyastrongwind,andaterribleearthquake, and fire, as it was inHoreb when Elijah was there. 1 Kin.19:11,12,“And,behold,theLordpassedby,andagreatandstrongwindrentthemountainsandbrakeinpiecestherocksbeforetheLord;buttheLordwasnotinthewind;andafterthewindanearthquake;buttheLordwasnotintheearthquake;andaftertheearthquakeafire;buttheLordwasnotinthefire;andafterthefireastillsmallvoice.”

Another thing in the Scriptures, which seems to evince this, is thefrequentcomparisonmadebetweenthechurchspirituallybringingforthChrist, andawoman in travail, inpain tobedelivered. John 16:21andRev.12:2.Theconversionofasinnerisrepresentedbythesamething.ItisbringingforthChristintheheart.Paulspeaksofmen’sregenerationasof Christ being brought forth in them. Gal. 4:19. And therefore Christcalls believers his mother.Mat. 12:49, 50, “And he stretched forth hishandtowardhisdisciples,andsaid,Beholdmymotherandmybrethren!ForwhosoevershalldothewillofmyFatherwhichisinheaven,thesameismybrother,andsister,andmother.”

III. They are made sensible of the desert of their sin: that their sindeserves thatwrathofGodtowhich itexposes them.TheyarenotonlysensibleofthedreadfulnessofGod’swrath,howfearfulathingitwouldbe to fall into the hands of the living God, and to sustain the eternalexpressionsofhisfierceanger,aswellasoftheconnectionbetweentheirsinsandthiswrath,andhowtheirsinsexposethemtoit,butGodisalsowont,beforehecomfortsthem,toshowthemthattheirsinsdeservethiswrath.ByacleardiscoveryoftheconnectionbetweentheirsinandGod’swrath, theyare sensibleof theirdangerofhell, ofwhichmany are in ameasure sensible,whoarewholly insensibleof theirdesert ofhell.Thethreatenings of the lawmake them afraid indeed, thatGodwill punishsins. Yet they have no thorough apprehension of their desert of thepunishment threatened, and therefore many, who are afraid, murmuragainstGod.Theychargehimfoolishlywithbeinghardandcruel.Butitis God’s manner before he speaks peace to them, and reveals hisredeeming love andmercy in Jesus Christ, tomake them sensible thatthey also deserve it. ThusMat. 18:24-26, “And when he had begun toreckon,onewasbroughtuntohimwhichowedhimtenthousandtalents.Butforasmuchashehadnottopay,hislordcommandedhimtobesold,andhiswifeandchildrenandallthathehad,andpaymenttobemade.Theservantthereforefelldownandworshippedhim,saying,Lord,havepatiencewithme,andIwillpaytheeall.Thenthelordofthatservantwasmovedwithcompassion,andloosedhim,andforgavehimthedebt.”Verycommonly when men are first made sensible of their danger, theirmouthsareopenagainstGodandhisdealings,thatis,theirheartsarefullofmurmurings.ButitisGod’smannerbeforehecomfortsandrevealshismercy and love to them, to stop their mouths, and make themacknowledge their guilt, or their desert of the threatened punishment.Rom.3:19, 20, “Nowweknow thatwhat things soever the law saith, itsaithtothemwhoareunderthelaw,thateverymouthmaybestopped,andalltheworldmaybecomeguiltybeforeGod.Therefore,bythedeedsofthelawthereshallnofleshbejustifiedinhissight;forbythelawistheknowledge of sin.” God would convince men of their guilt before hereveals a pardon to them.Now aman cannot be said to be thoroughlysensibleofhisguilt,tillheissensiblethathedeserveshell.Amanmustbesensible thathe isguiltyofdeath,orguiltyofdamnation, touse the

scripturalmodeofexpression,beforeGodwillrevealtohimhisfreedomfromdamnation.Asenseofguilt consists in two things— ina senseofsin,andinasenseoftherelationwhichsinhastopunishment.Nowtherelation which sin has to punishment, is also twofold. First, theconnectionwhichithaswithpunishment,bywhichitexposesto it,andbrings it. Secondly, its desert of punishment. When a man is trulyconvincedofhisdesertofthepunishmenttowhichhissinexposeshim,then hemay be said to be thoroughly sensible of his guilt. Then he isbecomeguilty,inthesenseofourtext,andinthesenseofRom.3:20.

Inquiry.How is it that a sinner ismade sensible of his desert ofGod’swrath? A natural manmay have a sense of this, though not the samesensewhichapersonmayhaveafterconversion,becauseanaturalmancannothaveatruesightofsin,andof theevilof it.AmancannottrulyknowtheevilofsinagainstGod,except itbebyadiscoveryofhisgloryand excellence. Then he will be sensible how great an evil it is to sinagainst him. Yet it cannot be denied that naturalmen are capable of aconviction of their desert of hell, or that their consciences may beconvincedofitwithoutasightofGod’sglory.Theconsciencesofwickedmenwill also be convinced of the justice of their sentence and of theirpunishment at the day of judgment, and doubtless will echo to thesentenceoftheJudge,andcondemnthemtothesamepunishment.Here,therefore,wewould inquire how it is that a naturalmanmaybemadesensible of this. First, we shall show what is the principle assisted.Second,howit isassisted.Andthird,whatarethechiefexternalmeanswhichareusedinordertothis.

First,whatprincipleinmanisassistedinconvincinghimofhisdesertofeternalpunishment?Nonewprincipleisinfused.Naturalmenhaveonlynatural principles, and therefore all that is done by the Spirit of Godbefore regeneration is by assisting natural principles. To observe,therefore,inanswertothisinquiry,

That theprinciple,which is assisted inmakingnaturalmen sensible oftheir desert of wrath, is natural conscience. Though man has lost aprinciple of love to God, and all spiritual principles, by the fall, yetnatural conscience remains. Now there are two things, which are the

properworkofnaturalconscience.Oneistogivemanasenseofrightandwrong.Anaturalmanhasnosenseofthebeautyandamiabilityofvirtue,or of the turpitude and odiousness of vice. But yet everyman has thatnaturallywithin,which testifies to him that some things are right, andothers wrong. Thus if a man steals, or commits murder, there issomethingwithin,whichtellshimthathehasdonewrong.Heknowsthathehasnotdoneright.Rom.2:14,15,“ForwhentheGentiles,whichhavenot the law,dobynature the things contained in the law, thesehavingnotthelaw,area lawuntothemselves;whichshowtheworkofthe lawwritten in their hearts, their conscience also bearingwitness, and theirthoughts themeanwhile accusing, or else excusing, one another.” Andthe other work of natural conscience is to suggest the relation there isbetweenrightandwrong,andaretribution.Manhasthatinhim,whichsuggests to him, when he has done ill, a relation between that ill andpunishment. If a man has done that which his conscience tells him iswrong,isunjust,hisconsciencetellshimthathedeservestobepunishedfor it. Thus natural conscience has a twofold power; a teaching oraccusing,andacondemningpower.TheSpiritofGod,therefore,assistsnatural conscience the more thoroughly to do this, its work, and soconvincesamanofsin.Consciencenaturallysuggests,whenhehasdoneaknownevil,thathedeservespunishment,andbeingassistedtoitsworkthoroughly, a man is convinced that he deserves eternal punishment.Thoughnatural consciencedoes remain in themansince the fall, yet itgreatly needs assistance in order to its work. It is greatly hindered indoingitsworkbysin.Everythinginman,whichispartofhisperfection,is hindered and impaired by sin. A faculty of reason remains since thefall,butitisgreatlyimpairedandblinded.Sonaturalconscienceremains,but sin, in a great degree, stupefies it, and hinders it in itswork.Nowwhen God convinces a sinner, he assists his conscience against thestupefactionofsin,andhelpsittodoitsworkmorefreelyandfully.TheSpiritofGodworks immediatelyuponmen’s consciences. Inconvictiontheirconsciencesareawakened.Theyareconvincedintheirconsciences.Theirconsciencessmitethemandcondemnthem.

Second, itmaybe inquiredhowGodassistsnatural conscience soas toconvincethesinnerofhisdesertofhell?Ianswer,

1. In general, it is by light. Thewholework ofGod is carried on in theheartofmanfromhisfirstconvictionstohisconversionbylight.Itisbydiscoveries which are made to his soul. But by what light is it, that asinner is made sensible that be deserves God’s wrath? It is somediscovery that he has,whichmakes him sensible of the heinousness ofdisobeying and casting contempt upon God. The light which givesevangelicalhumiliation,andwhichmakesmansensibleofthehatefulandodious nature of sin, is a discovery of God’s glory and excellence andgrace.ButwhatisitwhichanaturalmanseesofGod,whichmakeshimsensiblethatsinagainstGoddeserveshiswrath.ForheseesnothingoftheexcellenceandlovelinessofGod’sgloryandgrace?Ianswer,

2. Particularly, it seems to be a discovery of God’s awful and terriblegreatness. Natural men cannot see anything of God’s loveliness, hisamiableandgloriousgrace,oranythingwhichshouldattract their love,buttheymayseehisterriblegreatnesstoexcitetheirterror.Wickedmeninanotherworld,thoughtheydonotseehislovelinessandgrace,yettheyseehisawfulgreatness,andthatmakesthemsensibleoftheheinousnessof sin. The damned in hell are sensible of the heinousness of their sin.Theirconsciencesdeclareittothem.Andtheyaremadesensibleofitbywhat they see of the awful greatness of that Being, against whom theyhave sinned. Andwickedmen in thisworld are capable of beingmadesensible of the heinousness of sin the same way. If a wicked soul iscapablewhilewickedofreceivingthediscoveriesofGod’sterriblemajestyinanotherworld,itiscapableofitinthis.Godmay,ifhepleases,makewickedmensensibleofthesamethinghere.Andinthiswaynaturalmenmay be somade sensible of the heinousness of sin, as to be convincedthattheydeservehell,as isevidentinthat it isbythisverymeans, thatwickedmenwill bemade sensibleof the justiceof theirpunishment inanotherworld,andatthedayofjudgment.Forthenthewickedwillseesomuchof the awful greatness ofGod, the Judge, that itwill convincetheir consciences what a heinous thing it was in them to disobey andcontemnsuchaGod,andwillconvincethemthattheythereforedeservehiswrath.Whichshowsthatwickedmenarecapableofbeingconvincedinthesameway.Awickedman,whileawickedman,iscapableofhearingthethunders,andseeingthedevouringfire,ofmountSinai,thatis,heiscapableofbeingmadesensibleof thatterriblemajestyandgreatnessof

God,whichwasdiscoveredatthegivingofthelaw.Butthisbringsmetothe

Third, thing, viz. the principal outwardmeans,which the Spirit ofGodmakesuseofinthisworkofconvincingmenoftheirdesertofhell.Andthat isthe law.TheSpiritofGodinallhisworkuponthesoulsofmen,worksbyhisWord.Andinthiswholeworkofconvictionofsin,thatpartof theword isprincipallymadeuseof;viz. theLaw. It is the lawwhichmakesmensensibleoftheirsin;anditisthelaw,attendedwithitsawfulthreateningsandcurses,whichgivesasenseof theawfulgreatness, theauthority,thepower,thejealousyofGod.Wickedmenaremadesensibleof the tremendousgreatnessofGod, as itwere, in the samemanner inwhichthechildrenofIsraelwere,viz.by the thunders,andearthquake,anddevouringfire,andsoundofthetrumpet,andterriblevoiceatmountSinai.Allthepeoplewhowereinthecamptrembled,andtheysaid,“LetnotGodspeakwithus,lestwedie.”Sothatitisthelaw,whichGodmakesuse of in assisting the natural conscience to do its work. Gal. 3:24,“WhereforethelawwasourschoolmastertobringustoChrist.”ItisthelawwhichGodmakesuseof,tomakemensensibleoftheirguilt,andtostoptheirmouths.Rom.3:19,“Nowweknowthatwhatsoeverthingsthelawsaith,itsaithtothemthatareunderthelaw,thateverymouthmaybe stopped, and all theworldmay become guilty beforeGod.” It is thelaw,whichkillsmenastotrustingintheirownrighteousness.“ForIwasalive without the law once, but when the commandment came, sinrevived, and I died.” Gal. 2:19, “For I through the law am dead to thelaw.” Conviction, which precedes conversion, is of sin andmisery. Butmenarenotthoroughlysensibleoftheirsinorguilt,tilltheyaresensiblethey deserve hell; nor thoroughly sensible of theirmisery, till they aresensibletheyarehelpless.

Fourth,itisGod’smannertomakemensensibleoftheirhelplessnessintheir own strength. It is usual with sinners, when they are first madesensibleoftheirdangerofhell,toattemptbytheirownstrengthtosavethemselves. They in some measure see their danger, and endeavor towork out their own deliverance. They are striving to make themselvesbetter. They strive to convert themselves, to work their hearts into abelieving frame, and to exercise a saving trust in Christ.Having heard

that ifever theybelieve, theymustput their trust inChrist,and inhimalone, for salvation, they think they will trust in Christ and cast theirsoulsuponhim.Andthistheyendeavortodointheirownstrength.Thisisverycommonwithpersonsuponasickbed,whentheyareafraidthattheyshalldieandgotohell,andaretoldthattheymustputtheirtrustinChristaloneforsalvation.Theyattempttodoitintheirownstrength.Sosinners will be striving without a sense of their insufficiency inthemselvestobringtheirownheartstoloveGod,andtochoosehimfortheir portion, and to repent of their sins. Or they strive to makethemselvesbetter,thatsoGodmaybemorewillingtoconvertthemandgivethemhisgrace,andenablethemtobelieveinChrist,andloveGod,andrepentoftheirsins.ButbeforeGodappearstothemastheirhelpanddeliverance,itishismannertomakethemsensiblethattheyareutterlyhelpless in themselves. They are brought to despair of help fromthemselves.Thereisadeathtoalltheirhopesfromthemselves.Rom.7:9.BeforeGodopenstheprisondoors,hemakesthemseethattheyareshutup,thattheyarecloseprisoners,andthatthereisnowayinwhichtheycan escape. Christ tells us in Isa. 61:1 that he was sent to bind up thebroken-hearted, and toproclaim liberty to captives, and the opening oftheprisontothemthatarebound.Christwassenttoopentheprisontothemthatarenotonlyreally,butsensibly,bound.Gal.3:23,“Butbeforefaith came, we were kept under the law, shut up unto the faith, thatshouldafterwardsberevealed.”Godmakesmensensiblethattheyareinaforlorncondition,thattheyarewretched,andmiserable,andblind,andnaked, before he comforts them. Christ tells us in John 9:39, “ForjudgmentIamcomeintotheworld,thattheywhichseenot,mightsee;andthattheywhichsee,mightbemadeblind;”meaning,partlyatleast,by those that see, those who think they see: having respect to thePharisees,whowere proud of their knowledge, and by the blind, thosewho are sensibly blind. This is emblematically represented by Saul’sblindnessbeforehisfirstcomfort.HewasblindtillAnaniascametohimto open his eyes, probably designed to intimate to us that before Godopenstheeyesofmeninconversion,hemakesthemsensiblyblind.Godbringsmentothisdespairintheirownstrengthintheseways.

1.Godoftentimesmakesuseofmen’sownexperiencetoconvincethemthat they arehelpless in themselves.When they first set out in seeking

salvation, itmaybe they thought itaneasy thing tobeconverted.Theythought they should presently bring themselves to repent of their sins,andbelieve inChrist, andaccordingly theystrove in theirownstrengthwith hopes of success. But theywere disappointed.And soGod suffersthemtogoonstrivingtoopentheirowneyes,andmendtheirownhearts.Buttheyfindnosuccess.Theyhavebeenstrivingtoseeforalongtime,yet they are as blind as ever; and can see nothing. It is all Egyptiandarkness.Theyhavebeenstrivingtomakethemselvesbetter;buttheyarebadasever.Theyhaveoftenstriventodosomethingwhichisgood,tobeintheexerciseofgoodaffections,whichshouldbeacceptabletoGod,butthey have no success. And it seems to them, that instead of growingbetter, they grow worse and worse. Their hearts are fuller of wickedthoughts than they were at first. They see no more likelihood of theirconversionthantherewasatfirst.SoGodsuffersthemtostriveintheirown strength, till they are discouraged, and despair of helpingthemselves.Theprodigal son first strove to fill hisbellywith thehuskswhich theswinedideat.Butwhenhedespairedofbeinghelpedinthatway, thenhe came tohimself, andentertained thoughts of returning tohisfather’shouse.

2. God sometimes, by a particular assistance of the understanding,enablesmentoseesomuchoftheirownhearts,asatoncecausesthemtodespair of helping themselves. He sometimes convinces them by theirowntrials,sufferingthemtotryalongtimetoeffecttheirownsalvation,until they are discouraged. But God, if he pleases, can convince menwithoutsuchendeavorsoftheirown,andsometimeshedoesso,asmustbethecase inmanysuddenconversions,ofwhichthe instancesarenotunfrequent.Byrevealingtothemtheirownhearts,hesometimesenablesthemtoperceivethattheyaresoremotefromtheexerciseoflovetoGod,offaith,andofeveryotherChristiangrace,aswellasfromthepossessionof the least degree of spiritual light, that they despair of ever bringingthemselves to it.Theyperceive thatwithin their soulsall isdarknessasdarkness itself,andas theshadowofdeath, and that it is toomuch forthem to cause light. They find themselves dead to anything good, andthereforedespairofbringingthemselves to theperformanceofgraciousacts. Thus we have shown that it is God’s ordinarymanner, before herevealshisredeemingmercytothesoulsofmen,tomakethemsensible

oftheirsinfulnessanddanger,oftheirdesertofthedivinewrath,andoftheir utter helplessness in themselves. This we have shown to bemostaccordant with the Holy Scriptures, as well as with God’s method ofdealing with mankind in other things. And we have shown in animperfectmannerhow,andbywhatmeans,itisthatGodthusconvincesmen.Thiswork iswhatChristspeaksof,asonepartof theworkof theHolyGhost,John16:8,“Whenheiscome,hewillconvincetheworldofsin, and of righteousness, and of judgment.” It is God’s manner toconvincemenofsin,beforeheconvincesthemofrighteousness.

Icomenowtoshowthereasonsofthedoctrine.

The propriety of such a method of proceeding is very obvious. Howagreeable to the divinewisdom does it seem that the sinner should bebroughttosuchaconvictionofhisdangerandmisery,astoperceivehisutterincapacitytohelphimselfbyanystrengthorcontrivanceofhisown,andhisentireunworthinessofGod’shelp,anddesertofhiswrath.ThatheshouldbebroughttoacknowledgethatGod,intheexerciseofhisholysovereignty, may with perfect justice deal thus with him before heappearsinhispardoningmercyandloveashishelperandfriend.Amanwhoisconvertedissuccessivelyintwoexceedinglydifferentstates:first,averymiserable,wretchedstateofcondemnation,andtheninablessedcondition,astateofjustification.Howagreeable,therefore,doesitseemtothedivinewisdom,thatsuchamanshouldbeconsciousofthis:first,ofhismiserable,condemnedstate,andthenofhishappystate;that,asheis really first guilty, andunder a deepdesert of hell, beforehe is reallypardoned and admitted to God’s favor, so he should first be consciousthatheisguilty,andundersuchadesertofhell,beforeheisconsciousofbeingthe object of pardoning and redeemingmercy and grace.But theproprietyofGod’sthusdealingwiththesoulsofmenwillappearperhapsbetterbyconsideringthefollowingreasons:

1. It is the will of God that the discoveries of his terriblemajesty, andawfulholinessandjustice,shouldaccompanythediscoveriesofhisgraceand love, in order that he may give to his creatures worthy and justapprehensionsofhimself.It isthegloryofGodthattheseattributesareunitedinthedivinenature,thatasheisabeingofinfinitemercyandlove

andgrace,soheisabeingofinfiniteandtremendousmajesty,andawfulholiness and justice. The perfect and harmonious union of theseattributesinthedivinenature,iswhatconstitutesthechiefpartoftheirglory. God’s awful and terrible attributes, and his mild and gentleattributes,reflectgloryoneontheother,andtheexerciseoftheoneisinperfectconsistencyandharmonywiththatoftheother.Ifthereweretheexerciseofthemildandgentleattributeswithouttheother,[and]iftherewereloveandmercyandgraceininconsistencywithGod’sauthorityandjusticeandinfinitehatredofsin, itwouldbenoglory.IfGod’s loveandgracedidnotharmonizewithhisjusticeandthehonorofhismajesty,farfrombeinganhonor,theywouldbeadishonortoGod.ThereforeasGoddesignstoglorifyhimselfwhenhemakesdiscoveriesof theone,hewillalsomakediscoveriesoftheother.Whenhemakesdiscoveriesofhisloveandgrace,itshallappearthattheyharmonizewiththoseotherattributes.Otherwisehistrueglorywouldnotbediscovered.Ifmenweresensibleofthe loveofGodwithoutasenseof thoseotherattributes, theywouldbeexposed to have improper and unworthy apprehensions of God, asthoughheweregracioustosinnersinsuchamannerasdidnotbecomeaBeing of infinite majesty and infinite hatred of sin. And as it wouldexposetounworthyapprehensionsofGod,soitwouldexposethesoulinsomerespects tobehaveunsuitably towardsGod.Therewouldnotbeadue reverence blended with love and joy. Such discoveries of love,withoutanswerablediscoveriesofawfulgreatness,woulddisposethesoultocomewithanundueboldness toGod.Theverynatureanddesignofthe gospel show that this is the will of God, that those who have thediscoveries of his love, should also have the discoveries of those otherattributes.ForthiswastheveryendofChrist’slayingdownhislife,andcoming into theworld, to render the gloryofGod’s authority, holiness,andjustice,consistentwithhisgraceinpardoningandjustifyingsinners,that while God thusmanifested his mercy, wemight not conceive anyunworthythoughtsofhimwithrespecttothoseotherattributes.Seeing,therefore,thatthis istheveryendofChrist’scomingintotheworld,wemayconcludethatthosewhoareactuallyredeemedbyChrist,andhaveatrue discovery of Christmade to their souls, have a discovery of God’sterriblenessandjusticetopreparethemforthediscoveryofhisloveandmercy.God,ofold,beforethedeathandsufferingofChristweresofullyrevealed,wasevercarefulthatthediscoveriesofbothshouldbetogether,

so that men might not apprehend God’s mercy in pardoning sin andreceiving sinners, to the disparagement of his justice. When GodproclaimedhisnametoMoses,inanswertohisdesirethathemightseeGod’sglory,he indeedproclaimedhismercy: “TheLord, theLordGod,gracious and merciful, long-suffering, and abundant in goodness andtruth;keepingmercyforthousands,forgivinginiquity,andtransgression,andsin.”(Exo.34:6,7)Buthedidnotstophere,butalsoproclaimedhisholy justiceandvengeance: “and thatwillbynomeansclear theguilty;visiting the iniquity of the fathers upon the children, and upon thechildren’s children unto the third and fourth generation.” (Exo. 34:7)Thustheyarejoinedtogetheragaininthefourthcommandment.“ForI,theLord thyGod, ama jealousGod, visiting the iniquity of the fathersuponthechildrenuntothethirdandfourthgenerationofthemthathateme.” (Exo. 20:5) Thus we find them joined together in passages toonumerousto bementioned.WhenGodwas about to speak toElijah inHoreb,hewasfirstpreparedforsuchafamiliarconversingwithGodbyawfulmanifestationsofthedivinemajesty.Firsttherewasawind,whichrenttherocks,andthenanearthquake,andthenadevouringfire.1Kin.19:11,12.Godiscarefuleveninheaven,wherethediscoveriesofhisloveandgracearegiveninsuchanexalteddegree,alsotoprovidemeansforaproportional sense of his terribleness, and the dreadfulness of hisdispleasure, by their beholding it in the miseries and torments of thedamned,atthesametimethattheyenjoyhislove.EventhemanChristJesuswasfirstmadesensibleofthewrathofGod,beforehisexaltationtothat transcendent height of enjoyment of the Father’s love. And this isonereasonthatGodgivessinnersasenseofhiswrathagainsttheirsins,andofhisjustice,beforehegivesthemthediscoveriesofhisredeeminglove.

2. Unless a man be thus convinced of his sin and misery before Godmakes him sensible of his redeeming love and mercy, he cannot besensibleofthat loveandmercyas it is,viz. that it is freeandsovereign.WhenGod reveals his redeeming grace tomen, andmakes them trulysensibleofit,hewouldmakethemsensibleofitasitis.God’sgraceandlove towards sinners is in itself very wonderful, as it redeems fromdreadfulwrath.ButmencannotbesensibleofthisuntiltheyperceiveinsomeadequatedegreehowdreadfulthewrathofGodis.God’sredeeming

graceandloveinChrist isfreeandsovereign,asit isaltogetherwithoutany worthiness in those who are the objects of it. But men cannot besensible of this, until they are sensible of their own unworthiness. ThegraceofGodinChrist isgloriousandwonderful,as it isnotonlyastheobjectsof it arewithoutworthiness,but as theydeserve the everlastingwrath anddispleasure ofGod.But they cannot be sensible of this untiltheyaremadesensiblethattheydeserveGod’seternalwrath.ThegraceofGodinChristiswonderful,asitsavesandredeemsfromsomanyandsogreatsins,andfromthepunishmenttheyhavedeserved.Butsinnerscannotbesensibleofthistilltheyareinsomemeasuresensibleof theirsinfulness,andbroughttoreflectuponthesinsoftheirlives,andtoseethewickednessoftheirhearts.ItisthegloryofGod’sgraceinChrist,thatitissofreeandsovereign.AnddoubtlessitisthewillofGod,thatwhenhe reveals his grace to the soul, it should be seen in its proper glory,thoughnotperfectly.WhenmenseethegloryofGod’sgracearight,theyseeitasfreeandunmerited,andcontrarytothedemeritoftheirsins.AllwhohaveaspiritualunderstandingofthegraceofGodinChrist,haveaperception of the glory of that grace. But the glory of the divine graceappears chiefly in its being bestowed on the sinner when he is in aconditionsoexceedinglymiserableandnecessitous. Inorder, therefore,thatthesinnermaybesensibleofthisglory,hemustfirstbesensibleofthegreatnessofhismisery,andthenofthegreatnessofthedivinemercy.TheheartofmanisnotpreparedtoreceivethemercyofGodinChrist,asfreeandunmerited,tillheissensibleofhisowndemerit.Indeedthesoulis not capable of receiving a revelation or discovery of the redeeminggraceofGod inChrist, as redeeminggrace,withoutbeing convinced ofsin andmisery. Hemust see his sin andmisery before he can see thegraceofGodinredeeminghimfromthatsinandmisery.

3.Untilthesinnerisconvincedofhissinandmisery,heisnotpreparedtoreceivetheredeemingmercyandgraceofGod,asthroughaMediator,because he does not see his need of aMediator till he sees his sin andmisery. If therewere, on the part ofGod, any exercise of absolute andimmediatemercy towards sinners bestowedwithout any satisfaction orpurchase,thesoulmightpossiblyseethatwithoutaconvictionofitssinand misery. But there is not. All God’s mercy to sinners is through aSavior. The redeeming mercy and grace of God is mercy and grace in

Christ.AndwhenGoddiscovershismercytothesoul,hewilldiscoveritasmercyinaSavior;anditishiswillthatthemercyshouldbereceivedasinandthroughaSavior,withafullconsciousnessofitsbeingthroughhisrighteousness and satisfaction. It is the will of God, that as all thespiritualcomfortswhichhispeoplereceiveareinandthroughChrist,sotheyshouldbesensible that they receive them throughChrist, and thattheycanreceivetheminnootherway.ItisthewillofGodthathispeopleshouldhave theireyesdirected toChrist, and shoulddependuponhimformercyandfavor,[so]thatwhenevertheyreceivecomfortsthroughhispurchase, theyshouldreceive themas fromhim.AndthatbecauseGodwouldglorifyhisSonasMediator,asthegloryofman’ssalvationbelongstoChrist,soitisthewillofGodthatallthepeopleofChrist,allwhoaresaved by him, should receive their salvation as of him, and shouldattribute the glory of it to him. None who will not give the glory ofsalvationtoChrist,shouldhavethebenefitofit.UponthisaccountGodinsistsuponit,anditisabsolutelynecessary,thatasinner’sconvictionofhis sin, and misery, and helplessness in himself, should precede oraccompanytherevelationoftheredeemingloveandgraceofGod.Ishallalsomentiontwootherendswhichareherebyattained.

4.Bythismeanstheredeemingmercyand loveofGodaremorehighlyprized and rejoiced in,whendiscovered.By the previous discoveries ofdanger, misery, and helplessness, and desert of wrath, the heart isprepared to embrace a discovery of mercy. When the soul standstremblingatthebrinkofthepit,anddespairsofanyhelpfromitself,itisprepared joyfully to receive tidings of deliverance. If God is pleased atsuchatimetomakethesoulhearhisstillsmallvoice,hiscalltohimselfand to a Savior, the soul is prepared to give it a joyful reception. Thegospelthen,ifitbeheardspiritually,willbegladtidingsindeed,themostjoyfulwhichthesinnereverheard.TheloveofGodandofChrist totheworld,andtohiminparticular,willbeadmired,andChristwillbemostprecious. To remember what danger he was in, what seas surroundedhim,andthentoreflecthowsafebenowisinChrist,andhowsufficientChrististodefendhimandtoanswerallhiswants,willcausethegreaterexultation of soul.God, in thismethod of dealingwith the souls of hiselect,consultstheirhappiness,aswellashisownglory.Anditincreaseshappiness,tobemadesensibleoftheirmiseryandunworthiness,before

Godcomforts them.For theircomfort,when theyreceive it, is somuchthesweeter.

5. The heart is more prepared and disposed to praise God for it. Thisfollows from the reasons alreadymentioned: As they are herebymadesensiblehow freeand sovereign themercyofGod is towards themandhow great his grace in saving them, and as theymore highly prize themercy and love of Godmade known to them, all will dispose them tomagnifythenameofGod,toexalttheloveofGodtheFatheringivinghisSontothem,andtoexaltJesusChristbytheirpraise,wholaiddownhislife for them to redeem them from all iniquity. They are ready to say,“HowmiserableshouldIhavebeen,hadnotGodhadpityuponme,andprovidedmeaSavior!InwhatamiserableconditionshouldIhavebeen,hadnotChristlovedme,andgivenhimselfforme!ImusthaveenduredthatdreadfulwrathofGod;ImusthavesufferedthepunishmentwhichIhaddeservedbyall thatgreat sinandwickednessofwhich Ihavebeenguilty.”

Man’sNaturalBlindnessInThingsOfReligion

byJonathanEdwards

Psalm94:8-11,"Understand,yebrutishamongthepeople:andyefools,whenwillyebewise?Hethatplantedtheear,shallhenothear?hethatformedtheeye,shallhenotsee?Hethatchastiseththeheathen,shallnothecorrect?hethatteachethmanknowledge,shallnotheknow?TheLordknoweththethoughtsofman,thattheyarevanity."

SECTIONI

Introductoryobservations.

INthesewordsthefollowingparticularsaretobeobserved.(1.)Acertainspiritualdiseasechargedonsomepersons,viz.darkness,andblindnessofmind,appearingintheir ignoranceandfolly.(2.)Thegreatdegreeofthisdisease;soastorenderthesubjectsofitfools.Yefools,whenwillyebewise?Andsoastoreducethemtoadegreeofbrutishness.Yebrutishamongthepeople.Thisignoranceandfollyweretosuchadegree,astorendermen like beasts. (3.) The obstinacy of thisdisease; expressed inthatinterrogation,Whenwillyebewise?Theirblindnessandfollywerenot only very great; but deeply rooted and established, resisting allmannerof cure. (4.)Ofwhatnature thisblindness is. It is especially inthingspertainingtoGod.Theywerestrangelyignorantofhisperfections,likebeasts.Andhadfoolishnotionsofhim,asthoughhedidnotsee,norknow, and as though he would not execute justice, by chastising andpunishingwickedmen.(5.)Theunreasonablenessandsottishnessofthenotion they had of God, that he did not hear, did not observe theirreproachesofhimandhispeople,isshownbyobservingthatheplantedthe ear. It is very unreasonable to suppose that he,who gave power ofperceivingwords to others, should not perceive them himself. And thesottishness of their being insensible of God’s all-seeing eye, andparticularlyofhisseeingtheirwickedactions,appears,inthatGodisthebeing who formed the eye and gave others a power of seeing. ThesottishnessoftheirapprehensionofGod,asthoughhedidnotknowwhatthey did, is argued from his being the fountain and original of allknowledge.TheunreasonablenessoftheirexpectingtoescapeGod’sjustchastisements and judgments for sin is set forth by his chastising eventhe heathen, who did not sin against that light, or against so greatmercies,asthewickedinIsraeldid;norhadevermadesuchaprofessionas they. (6.)Wemay observe, that this dreadful disease is ascribed tomankind ingeneral.TheLordknoweth the thoughtsofMAN, that theyare vanity. The psalmist had been setting forth the vanity andunreasonableness of the thoughts of some of the children ofmen. Andimmediately upon it he observes that this vanity and foolishness ofthoughtiscommonandnaturaltomankind.

From these particulars we may fairly deduce the following doctrinal

observation: THAT THERE IS AN EXTREME AND BRUTISHBLINDNESS IN THINGS OF RELIGION, WHICH NATURALLYPOSSESSESTHEHEARTSOFMANKIND.—Thisdoctrine isnottobeunderstood as any reflection on the capacity of the human nature. ForGodhasmademanwithanobleandexcellentcapacity.TheblindnessIspeakofisnotmerelynegativeignorance,suchasintreesandstonesthatknownothing.Theyhaveno facultiesofunderstandingandperception,wherebytheyshouldbecapableofanyknowledge.Andinferioranimals,thoughtheyhavesensitiveperception,arenotcapableofanyintellectualviews.Thereisnofaulttobefoundwithman’snaturalfaculties.Godhasgivenmenfacultiestrulynobleandexcellent,wellcapableoftruewisdomanddivineknowledge.NoristheblindnessIspeakofliketheignoranceofanew-borninfant,whicharisesfromwantofnecessaryopportunitytoexertthesefaculties.

Theblindnessthatisintheheartofman,whichisspokenofinthetextand doctrine, is neither forwant of faculties, nor opportunity to know,butfromsomepositivecause.*2*Thereisaprincipleinhisheart,ofsucha blinding and besotting nature, that it hinders the exercises of hisfacultiesabout the thingsof religion,exercises forwhichGodhasmadehimwellcapable,andforwhichhegiveshimabundantopportunity.

Inordertomakeitappearthatsuchanextremebrutishblindness,withrespecttothethingsofreligion,doesnaturallypossesstheheartsofmen,I shall show how this ismanifest in those things that appear inmen’sopenprofession.Andhowitismanifestinthosethingsthatarefoundbyinwardexperience,andarevisibleinmen’spractice.

SECTIONII

Man’s natural blindness in religion, manifested by those things whichappearinmen’sopenprofession.

IWOULDnowshow,howitismanifestthatthereisasottishandbrutishblindness in theheartsofmen in the thingsof religion,by those things

whichappearinmen’sopenprofession.

I.Itappearsinthegrossnessofthatignoranceandthosedelusionswhichhaveappearedamongmankind.Manhasfacultiesgivenhimwherebyheiswell capableof inferring thebeingof theCreator from the creatures.TheinvisiblethingsofGodareveryplainlyandclearlytobeseenbythethingsthataremade.AndtheperfectionsoftheDivineBeing,hiseternalpowerandGodhead,areverymanifestintheworksofhishands.Andyetgrossly absurd notions concerning the Godhead have prevailed in theworld.InsteadofacknowledgingandworshippingthetrueGod,theyhavefallenofftotheworshipofidols.InsteadofacknowledgingtheoneonlytrueGod,theyhavemadeamultitudeofdeities.InsteadofworshippingaGod, who is an almighty, infinite, all-wise, and holy Spirit, they haveworshippedthehostsofheaven,thesun,moon,andstars;andtheworksoftheirownhands,imagesofgoldandsilver,brassandiron,woodandstone;gods thatcanneitherhear,norsee,norwalk,norspeak,nordo,nor know anything. Some in the shape ofmen, others in the shape ofoxenandcalves;someintheshapeofserpents,othersoffishes,etc.

Thesottishnessofmeninthusworshippingthelifelessimageswhichtheythemselves have made, is elegantly and forcibly represented by theprophetIsaiah.“Thesmithwiththetongsbothworkethinthecoals,andfashionethitwithhammers,andworkethitwiththestrengthofhisarms.Yea,he ishungry,andhisstrengthfaileth;hedrinkethnowater,andisfaint.Thecarpenterstretchethouthisrule;hemarkethitoutwithaline:he fitteth it with planes, and hemarketh it out with the compass, andmakethitafterthefigureofaman,accordingtothebeautyofaman,thatitmayremaininthehouse.Hehewethhimdowncedars,andtakeththecypressandtheoak,whichhestrengthenethforhimselfamongthetreesoftheforest;heplantethanash,andtheraindothnourishit.Thenshallitbeforamantoburn;forhewilltakethereofandwarmhimself;yea,hekindlethit,andbakethbread;yea,hemakethagod,andworshippethit:hemakethitagravenimage,andfallethdownthereto.Heburnethpartthereofinthefire:withpartthereofheeatethflesh:heroastethroast,andissatisfied:yea,hewarmethhimself,andsaith,Aha,Iamwarm,Ihaveseenthefire.Andtheresiduethereofhemakethagod,evenhisgravenimage:hefallethdownunto it,andworshippethit,andprayethunto it,

and saith,Deliverme, for thou artmy god. They have not known, norunderstood: forhehath shut their eyes, that they cannot see, and theirhearts, thattheycannotunderstand.Andnoneconsidereth inhisheart,neitheristhereknowledgenorunderstandingtosay,Ihaveburnedpartofitinthefire,yea,alsoIhavebakedbreaduponthecoalsthereof;Ihaveroasted flesh, and eaten it, and shall I make the residue thereof anabomination?shallIfalldowntothestockofatree?”(Isa.44:12-19).

Many of the images which the heathen worshipped were made in themost monstrous and terrible shapes they could devise. And the morehideousandfrightfultheyappeared,thebettertheysupposedtheywouldservetheirturnforgods.Someoftheirimagesweremadesoastobethemost unclean representations; images of men openly exposing theirnakedness. These unclean images, they judged, appeared in a god-likemanner, andworthy tobeworshipped.Many, insteadofworshippingaholyandgoodGod,andinfinitelyperfectBeing,ascribedvicestomanyofthe godswhich they worshipped. One god they reckoned notorious fordrunkenness;othersnotorious foruncleanness.Toothers theyascribedlyingandstealing;tootherscruelty;andyetlookeduponthemworthytobeworshippedasgods!Manyworshippeddevils,whoappearedtothem,and whom they themselves reckoned to be evil spirits. But yet builttemples,andofferedsacrificestothembecausetheywereafraidofthem.Manyworshippedbeastsandbirdsandfishes.Andthemosthatefulandloathsome animals were most worshipped. Particularly, serpents weremore commonly worshipped than any other beast. Many worshippedriversandtreesandmountains.Theyworshippedmanydiseases.Thereisscarcelyanythingofwhichmenhavenotmadegods.

Andso farhas thatprincipleofblindnessprevailed,with respect to thethingsofreligion,thatithasinagreatmeasureextinguishedalllight inthemindsofmany,eveninmattersofmorality,andthingsthathavebuta distant relation to religion. So that many whole nations haveprofessedly approved of many things directly contrary to the light ofnature.Andthemosthorridvicesandimmoralitieshavebeenesteemedharmless, yea, accountedvirtues among them, suchas revenge, cruelty,and incest.Many nations have openly allowed the practice of sodomy.And with some it has been accounted commendable to marry their

nearestrelations.Manyhaveevenworshippedtheirgodsintheirtempleswith acts of drunkenness and whoredom, and the most abominablelewdness. And the more filthy they were in their uncleanness, theythoughttheirgodsthemorepleasedanddelightedwithit.

Manynationshavebeensoundertheinfluenceofmentalblindnessthattheyhavebeenvoidofallcivility,andhavebeenreducedtoastateverylittle above the beasts in their common customs, and ordinary way ofliving,andinagreatmanythingsfarbelowthebeasts,being,ifImaysospeak,muchmorebeastlythanthebeaststhemselves.Nowthishasnotbeen,becausethesemen,withwhomthishasbeenthecase,havenothadthesame faculties thatwehave.Thatwearenotas ignorantas they, isnotbecausewehavebetternaturalunderstandings,orthatourmindsarebynaturemoreclear,andoureyesmorediscerning,orthatourheartsarenotnaturally so inclined to sottishnessanddelusionas theirs.ButonlybecauseGodhasnotleftussomuchtoourselves,ashehasthem.Hehasgivenusmore instruction to help us against our delusions.Godhas soordereditinhisprovidencethatweshouldhavehisgoodwordtoinstructus. And has caused that we should grow up from our infancy underChristianinstruction.

II.Theextremeblindnessandsottishness in thingsofreligion,which isnaturally in the hearts of men, appears not only in embracing andprofessing those errors that are very great, but also those that are sounnatural.Theyhavenotonlyembracederrorswhichareverycontrarytotruth,butverycontrarytohumanity,notonlyagainstthelightofnature,butagainstthemoreinnocentinclinationsofnature.Suchhasbeen,andstill is, the blindness ofmany nations in the world, that they embracethose errors which do not only exclude all true virtue, all holydispositions, but those that have swallowed up the more harmlessinclinationsofhumannature.

Thus theyhave embracedmany gross delusions that are as contrary aspossible to natural affection. Such as offering up their own children insacrifice to their idol, which has been a common thing in the heathenworld.Andtheparentshavenotonlyofferedthemuptodeath,buttheyhave brought them, and offered them up to the most cruel and

tormentingdeaths:as,tobeburntalive,tobebroiledtodeathinburningbrass;whichwasthewayofofferingupchildrentoMoloch.Theimageoftheidolbeingmadeofbrass,inahorridshape,washeatedredhot.Andthepoorchildwaslaidnakedinthisburningbrass,andsoburnttodeath.And the parents themselves brought the child to this offering, howeversweetandpleasantachild itmightbe.Andthusthe innocentchildwastormentedtill itdied,withoutanyregardtoitspiteouscries.Andithasbeenthemannerofsomenations,toofferinsacrificethefairestandbestbelovedchildthattheyhad.Andthusmanythousandsofpoorbabeshavebeenofferedup.Sostronghasbeenthetendencyoftheheartsofmentodelusion,thatithasthusovercomethosestrongnaturalaffectionswhichmenhavetothefruitoftheirownbodies.

And many of these delusions have been against men’s natural love oftheirownease,andaversiontopain.Manyhaveworshippedtheiridols,anddosotothisday,withsuchritesasaremostpainfulandtormenting,cutting, gashing, and mangling their own flesh. Thus they sottishlyworshippedBaalofold.“Andtheycriedaloud,andcutthemselvesaftertheir manner with knives and lancets, till the blood gushed out uponthem.”(1Kin.18:28).Anditisstillthecustominsomenationsgrievouslyto torment themselves, to kindle a fire to scorch their own bodies in amost miserable manner, and to put themselves to various and long-continued torments to please their idols.And it is themanner in somecountriesforpersons,oncertainoccasions,tokillthemselves,yea,toputthemselvestocrueldeaths,tocastthemselvesintogreatfires,andthereburn themselves to death. How powerfulmust be the delusions of thehumanmind, and how strong the tendency of the heart to carry themsuchalength,andsotoovercomethetenderestfeelingsofhumannature!

III.Theextremeblindnessofthemindofmanwillappearfurther,ifweconsiderhowgeneralgross ignoranceanddelusionhasbeen. Ithas forthemostpartprevailedthroughthegreaterpartoftheworld.FormostofthetimefromNoah’sfloodtothecomingofChrist,allnations,exceptthechildrenofIsrael,wereoverspreadwithgrossheathenishdarkness;beinggiven up to the most vain and ridiculous notions, and all manner ofsuperstitious, barbarous, absurd, and unnatural practices. And, for thegreater part of the time since, most nations of the world have been

coveredwithgrossdarkness.

Soit isatthisday.Manynationsareunderpopishdarkness,andareinsuch gross delusions that they worship the Virgin Mary, and a greatmultitude of dead men, whom their church has canonized for saints,somerealsaints,andothersabominablywickedmen.Sotheyworshipthebreadin thesacrament,andaccount itnotonly therealbodyofChrist,butrealChristinbodyandsoul,anddivinity.Theycarryawafer,asmallpieceofbread,inprocession,falldownbeforeit,adoreit,andaccountitChristhimself,bothinhisdivineandhumannature.AndyetbelievethatthebodyofChrist is inheaven,and intenthousanddifferentplacesonearthatthesametime.Theythinktheycandoworksofsupererogation;thatis,moregoodworksthantheyareobligedtodo,wherebytheybringGod into debt to them. They whip themselves, and put themselves toother ridiculous penances and sufferings, whereby they think theyappeasetheangerofGodfortheirsins.Andtheypaymoneytotheprieststo buy the pardon of their sins. Yea, they buy indulgences for futurecrimes, or pardon for sins before they commit them. They think theydefend themselves from evil spirits, by sprinkling holywater. They paymoneytobuythesoulsof theirdeparted friendsoutofpurgatory.Theyworshiptherelicsofdeadsaints,suchaspiecesoftheirbones,theirteeth,theirhair,piecesoftheirgarments,andthelike.Andinnumerableothersuchfoolishdelusionsaretheyunder.

A great part of the nations of theworld areMahometans;many of thearticles of whose belief are too childish and ridiculous to be publiclymentionedinsolemnassembly.—Butthegreaterpartoftheinhabitantsoftheworldaretothisdaygross,barbarousheathens,whohavenottheknowledgeofthetrueGod,butworshipidolsanddevils,withallmannerof absurd and foolish rites and ceremonies, and are destitute of evencommoncivility:multitudesofnationsbeinglikebeastsinhumanshape.—Nowthisbarbarousignoranceandgrossdelusionbeingofsuchgreatextent and continuance, shows that the cause is general, and that thedefectisinthecorruptednatureofmankind,man’snaturalblindnessandpronenessofhishearttodelusion.

IV.The sottishblindnessand follyof theheartofmenappears in their

beingsopronetofallintosuchgrossdelusions,soonaftertheyhavebeenfavoredwithclearlight.Werenotthemindsofmenexceedingdark,theyneverwouldentertainsuchabsurdnotionsatall.Fortheyareascontraryaspossibletoreason.Muchlesswouldtheyfallintothemaftertheyhadoncebeeninstructedinthetruth.For,wereitnotverystrangeandgreatsottishnessindeed,theywould—whentheycometobeinformedofthetruth, and have opportunity to compare it with those gross errors —behold such a reasonableness in the truth, and such absurdity in thoseerrors,thattheywouldneverbeindangerofbeingdeludedbythemanymore.Butyetsoitis.Mankind,aftertheyhavebeenfullyinstructed,andhave lived in clear light, have, time after time, presently lost theknowledge of the truth, and have exchanged it for themost barbarousandbrutishnotions.

Soitwasearlyaftertheflood,wherebythewickedworld,thosethatwerevisibly so,were destroyed; andnonewere left but thosewho professedthe truereligion.AndtheyhadsuchaneminentlyholymanasNoahtoinstruct them. And though the true God had so wonderfully andastonishinglymanifestedhimselfinthatgreatworkofvengeanceagainsthis enemies; yet the posterity ofNoah, in great part, presently lost theknowledgeofthetrueGod,andfellawaytoidolatry,andthatevenwhileNoahwas living. And the ancestors of Abrahamwere taintedwith thatidolatry,evenTerahhisownfather.“AndJoshuasaiduntoallthepeople,thussaiththeLordGodofIsrael,yourfathersdweltontheothersideofthe flood in old time, even Terah the father of Abraham, and father ofNachor: and they served other gods. And I took your father Abrahamfromtheothersideoftheflood,”etc.(Jos.24:2,3,4).ItseemsasthoughAbraham was called away from his father’s house, and from his owncountry,forthisreasonthatthecountrywasoverrunwithidolatry.

And even many of the posterity of Abraham and Isaac — Abraham’sposteritybyHagarandKeturah,andthatpartofIsaac’sposteritywhichwere of Esau— though the true religionwas so thoroughly taught andpracticedinthehousesofthoseholypatriarchs,andGodhadfromtimetotimesowonderfullyandmiraculouslymanifestedhimselftothem,yet—sooncastoffthetrueGod,andfellawaytoidolatry.For,notverylongafter,wereadoftheposterityofJacobasbeingtheonlypeopleofGod,

thathehadinalltheearth.—AndsothepeopleofthatpartofthelandofCanaan,whowereunder that holy kingMelchizedeck, soon totallycastoff the worship of the one only true God, which he taught andmaintained. For before Joshua brought in the children of Israel, theinhabitantsofthatlandwerewhollygiventoidolatry.SothepeopleofthelandofUz,whowereunderthegovernmentofsogreatandholyamanasJob, soon lost the knowledge of the true God, and all those religioustruthswhichwerethenknownamongthem,andsunkintogrossidolatry.

So the posterity of Jacob, themselves — though God had manifestedhimselftothem,andhadwroughtsuchwondersfortheminthetimeofJacobandJoseph,yet—presentlyfelltoworshipthegodsofEgypt.ThisappearsfromthewordsofJoshua,“Putawaythegodswhichyourfathersservedontheothersideoftheflood,andinEgypt.”(Jos.24:14).Andhowsoondidtheyfalltoworshipagoldencalfinthewilderness,inthemidstofthewonderfulandmiraculousmanifestationsoftheoneonlytrueGod!Andnotwithstandingidolatrywassostrictlyforbidden,andthefollyandwickednessof itsoclearlymanifested, inthelawofMosesandinGod’sprovidence. Yet, how soon did they fall into idolatry after they werebroughtintothelandofCanaan!AndwhenGodraisedupeminentmen,judges to instruct and govern them, and reclaim them from theiridolatrous practices, from time to time. Though they professed to beconvincedoftheirfoolishdelusion,yettheywouldsoonfallagainintothemostsottishidolatry.AndthistheydidsoonaftersuchgreatlightastheyenjoyedinthetimeofSamuel,David,andSolomon.Andso,fromtimetotime,downtotheBabylonishcaptivity.

Andintheapostles’times,whensuchgreatthingsweredonetorousetheattentionofmankind,andsuchgreatlightwasspreadovermanynations,multitudes,aftertheyhadbeeninstructedintheChristianreligionbytheapostles and others, fell away into the grossest heresies, and embracedthe most corrupt and absurd notions. — After the Roman empire hadbeen converted from heathenism to Christianity, and the light of thegospel had driven out the sottish ignorance and gross absurdities ofpaganidolatry,inwhichtheyhadcontinuedsolong,theysoonbegantofall away from the truth into antichristian superstition and idolatry, inwhich are opinions and practices no less absurd than those of the

heathen. And a great part of the Christian world fell away toMahometanism.

Andsincethereformation,whereinGodwonderfullyrestoredgospellightinagreatpartoftheChristianworld,whichwasbutabouttwohundredyears ago,many are fallen away again, some to popery, some to grossheresies,andsometoatheisticalprinciples.Sothatthereformedchurchis greatly diminished.— And as to our nation in particular, which hasbeenanationfavoredwithlight,sincethereformation,abovemost,ifnotanyintheworld;howsoonhasitingreatpartfallenaway!Agreatpartofittoatheism,deism,andgrossinfidelity.AndotherstoArminianism,andto the Socinian and Arian heresies, to believe that Christ is a createddependentGod.Andtoholdotherfoolishabsurdities!Andmanyhaveoflateopenlydisputedanddeniedthemoralevilofsomeofthegreatestandmostheinousvices.

Thesethingsshowhowdesperatelypronemankindaretoblindnessanddelusion,howaddictedtheyaretodarkness.—Godnowandthen,byhisinstructions liftsupsomenationsoutof suchgrossdarkness.But then,howdotheysinkdowninto itagain,assoonashishand iswithdrawn!Like a heavy stone, which, though itmay be forced upwards, yet sinksdown again. And will continue to sink lower and lower with a swiftprogress,iftherebenothingtorestrainit.Thatisthewoefultendencyofthemind of man since the fall, notwithstanding his noble powers andfaculties;eventosinkdownintoakindofbrutality,toloseandextinguishallusefullight,andtosinklowerandlowerintodarkness.

V.The extremeandbrutishblindness that possesses thehearts ofmennaturally, appears in their being so confident in gross errors anddelusions. Some things mentioned already show how confident andassured they are, particularly, their running such great ventures asoffering up their children and cutting and mangling themselves.Multitudes live and die in the most foolish and absurd notions andprinciples,andneverseemtomakeanydoubtoftheirbeingintheright.

TheMahometans seem tomakenodoubtbut that,when theydie, theyshallgotosuchaparadiseasMahomethaspromisedthem.Wherethey

shallliveinallmannerofsensualpleasures,andshallspendtheirtimeingratifyingthelustsoftheflesh.Mahometpromisedthemthatallwhodiein war for the defense of the Mahometan religion, shall go to thisparadise.And theymakenodoubtof it.Therefore,manyof them,as itwere,willinglyrushonuponthepointofthesword.

Thepapists,manyofthemat least,makenodoubtofthetruthofthosefoolish notions of a purgatory, and the power of the priests to deliverthemout of it, and give them eternal life. And thereforewill not sparevast sums of money to purchase deliverance from those imaginarytorments.Howconfidentaremanyhereticsinthegrossestheresies!andhowboldaremanydeistsintheirinfidelity!

VI. The desperateness of that blindness which is in the heart of man,appears, in that no nation or people in the world ever have had anyremedy or deliverance from such gross ignorance and delusion, fromthemselves.Noinstancecanbementionedofanypeoplewhatsoever,whohave once fallen into heathenish darkness, or any other grosssuperstitions and ridiculous opinions in religion, that ever had anyremedybyanywisdomoftheirown.Orthathave,ofthemselves,grownwiserbytheimprovementoftheirownfaculties,andbyinstructingoneanother.Orthateverhadanyremedyatall,bytheteachingofanywisemen,whodidnotprofessedlyactasmovedanddirectedofGod,anddidnotdeclare,thattheyhadtheirinstructions,inthefirstplace,fromhim.

Thusintheheathenworld.BeforeChrist’stime,thewholeworld,exceptthe Jews, lay in their darkness for a great many hundred years, evenbeyondalltimeofwhichtheyhadanycertainhistoryamongthem.Andtherewasnoremedy,noranyappearanceofa remedy; theycontinued,ages after ages, waxing worse and worse, sinking deeper and deeper.Among all the many nations in the world, no one ever bethoughtthemselves, and emerged out of their brutish darkness. There wereindeedsomenationsthatemergedoutofslavery,castofftheyokeoftheirenemies, grew great, and conquered great part of the world. But theyneverconqueredtheblindnessoftheirownhearts.

Thereweresomenationswhoexcelledinotherknowledge,astheGreeks

and Romans. They excelled in policy, and in the form of their civilgovernment.Theyhadwisepolitical rulers.Theyhadexcellent laws forregulating their civil state, many of which have been imitated, as apattern,bymanyChristiannationseversince.Theyexcelledmanyothernations in arts, government, and civility, almost as much as men incommon do beasts. Yet they never could deliver themselves from theirheathenism.Thoughtheyweresowiseinotherthings,yetinmattersofreligion they were very absurd and brutish. For even the Greeks andRomans, in theirmost flourishing state,worshipped innumerable gods.Andsometowhomtheyascribedgreatvices.Andsometheyworshippedwith most obscene and horrid rites. To some they offered humansacrifices.TheRomanshadatemplededicatedtothefuries,whichtheyworshipped. And they had a multitude of childish notions and fablesabouttheirgods.

And though there were raised up some wise men and philosophersamong theGreeksandRomans,whoborrowedsome thingsconcerningthetrueGodfromtheJews;yettheirinstructionsneverwereeffectualtodeliver any one people, or even one city or town, from their barbarousheathenism,orsomuchastogetanyonesociety,orcompanyofmen,tounite in the public worship of the true God. And these philosophersthemselveshadmanygrosslyabsurdopinions,mingledwiththosescrapsoftruthwhichtheyhadgatheredup.

And the Jews, when fallen away to idolatry, as they often did, neverrecoveredofthemselves.Neveranyremedyappeared,unlessGodraisedup, and extraordinarily moved, some person to reprove and instructthem.—Andinthisageofknowledge,anagewhereinlearningiscarriedtoagreatheight,evenmanylearnedmenseemtobecarriedawaywiththegrosserrorsandfooleriesofthepopishreligion.

Europeisapartoftheworldthemostfamedforartsandsciencesofany.Andthesethingshavebeencarriedtoamuchgreaterheight inthisagethan inmanyothers.Yetmany learnedmen inEuropeat thisday,whogreatly excel in human arts and literature, are still under popishdarkness.Adeceivedhearthas turnedthemaside.Nordotheyseemtohaveanypowertodelivertheirsouls.Nordoesitcomeintotheirminds

thatthereisalieintheirrighthands.

ManymeninFranceandinothercountries,whoareindeedmenofgreatlearning, knowledge, and abilities, yet seem really to think that thechurch of Rome is the only true church of Christ. And are zealous touphold and propagate it. And though now, within this hundred years,humanlearninghasbeenverymuchpromoted,andhasrisentoagreaterheightthaneverintheworld.Andhasgreatlyincreasednotonlyinournation, but in France and Italy, and other popish countries. Yet thereseemstobenosucheffectofit,asanyconsiderableturningfrompopishdelusions. But the church of Rome has rather increased of late, thanotherwise.

AndinEngland,alandwhereinlearningflourishesasmuchasinanyintheworld,andwhichisperhapsthemostfavoredwithlightofany,therearemanymenof vast learning, and great and strong reason,whohaveembraced,anddoatthisdayembrace,thegrosserrorsoftheAriansandDeists.Ournation,inallitslightandlearning,iffullofinfidels,andthosethatarefurtherfromChristianitythantheveryMahometansthemselves.Ofso littleavail ishumanstrength,orhumanreasonandlearning,asaremedyagainsttheextremeblindnessofthehumanmind.Theblindnessofthemind,oraninclinationtodelusioninthingsofreligionissostrongthat is will overcome the greatest learning, and the strongest naturalreason.

Men,ifletalone,willnothelponeanother.Norwilltheyhelpthemselves.Thediseasealwaysproveswithoutremedy,unlessGoddelivers.Thiswasobserved of old. “And none considereth in his heart, neither is thereknowledgenorunderstanding to say, Ihaveburntpartof it in the fire;yea,alsoIhavebakedbreaduponthecoalsthereof;Ihaveroastedflesh,andeatenit:andshallImaketheresiduethereofanabomination?shallIfalldowntothestockofatree?Hefeedsonashes:adeceivedhearthasturnedhimaside,thathecannotdeliverhissoul,norsay,Istherenotalieinmyrighthand?(Isa.44:19,20).

IfGodletsmenalone,nolightarises.Butthedarknessgrowsthickerandthicker.Howisitnow,atthisveryday,amongallthenationswherethe

light of the gospel has not come? Many of whose ancestors, withoutdoubt,havebeeninthemidnightdarknessofheathenismforabovethreethousandyears.Andnotonepeoplehavedeliveredthemselves,whohavenothadthelightofthegospel.Andthisisnotowingtotheirwantofasgood natural abilities as we have. Nor is it because they have aninclination more to neglect their natural abilities, or make a worseimprovementofthemthanwe.

VII.Theextremeblindnessofman’sheart,inmattersofreligion,appearsbymen falling intogrossdelusions,or continuing in them,at the sametimethattheyhavebeenundergreatmeansofinstructionfromGod.Wehave many instances of this; as Rachel in Jacob’s family; and theIsraelitesinthewilderness,etc.Theselasthadgreatmeansofinstruction.Yet they set up the golden calf, etc. And after Joshua’s time, theypersistedintheirdelusionsandfolly,fromtimetotime,evenunderthereproofsoftheprophets,andeveninsuchhorriddelusions,socontraryto natural affection, as offering their children in sacrifice to Moloch,burningthemalive,inamostcruelmanner.

In the time of Christ and the apostles, the Jews had great means ofinstruction, andmost of thenations of theworldwere put under greatadvantages to come to the knowledge of the truth. Yet what was theeffect?Itwouldbeeasytopursuetheseremarksrespectingthepapistsinthetimeofthereformation,andsince—theAriansandDeistsinourday,etc.—butwhathasbeensaidmaybequitesufficient, if thereaderwillbutindulgereflection.

VIII. The exceedingly great blindness of men, in things of religion,appearsintheendlessdisputesandcontroversies,thattherehavebeen,and are, amongmen, about those things which concern religion.—Ofold, the wise men and philosophers among the heathen, were, so tospeak,infinitelydividedamongthemselves.Varro,whowasoneofthem,reckons up several hundred opinions about that one point, Whereinman’s happiness consisted? And they were continually in disputes onewithanother.Buttheeffectoftheirdisputeswasnotanygreaterunion,or any better agreement in their opinions. They were asmuch dividedaftertheyhaddisputedmanyages,astheywereatfirst.Yea,muchmore.

So therehave longbeendisputes in theChristianworldaboutopinionsandprinciples in religion.There is a vast variety of sects andopinions.Anddisputeshavebeencarriedon,ageafterage,withgreatwarmth,andthousands of volumes have been written one against another. And allthesedisputeshavenotterminatedthedifferences,buttheystillsubsistasmuchasever.Yea,theyincreaseandmultiplymoreandmore.Insteadofendingcontroversiesbydisputing,onedisputeonlylaysafoundationforanother.And thus theworldgoeson janglingandcontending, dailywritingandprinting.Beingas itweredelugedwithcontroversialbooks.Andalltonopurpose.

Theincreaseofhumanlearningdoesnotbringthesecontroversiestoanissue,butdoesreally increaseandmultiply them.Thereprobablyneverwasatimeinournationwhereintherewassuchavastvarietyofopinionsinmattersofreligion,asatthisday.Everynowandthen,anewschemeof things isbroached,andvariousandcontraryopinionsaremixedandjumbled,dividedandsubdivided.Andeverynewwriteriswillingtohavethecreditofsomenewnotion.

And after this manner does this miserable world go on in endlessconfusion,likeagreatmultitudeoffool-hardypersons,whogooninthedark,stumblingandjustlingoneagainstanother,withoutperceivinganyremedy for theirown,oraffordingany for theirneighbor’s,calamity.—ThusIhaveshownhowtheextremeblindnessthatpossessestheheartsofmenismanifestinwhatappearsintheirprofession.

SECTIONIII

Men’sextremeblindnessmanifestedbyinwardexperience,andespeciallyintheirpracticesunderthegospel.

ICOMEnowtoshow,howthisismanifestinthosethingsthatarefoundbyinwardexperience,andarevisibleinmen’spracticesunderthelightof

thegospel.

I.Thisappears intheirbeingsopronetobedeceivedsomanyways,orbeing liable to such a multiplicity of deceits. There are thousands ofdelusions in things which concern the affairs of religion, that mencommonlyareledawaywith,whoyetliveunderthelightofthegospel.—They are many ways deceived about God. They think him to be anexceedingdiversekindofbeingfromwhatheis,altogethersuchanoneasthemselves(Psa.50:21).Theyaredeceivedabouthisholiness,theydonotrealizeit,thatheissuchaholybeingasheindeedis,orthathehatessinwithsuchahatredashedeclareshedoes.Theyarenotconvincedofhistruth,orthathecertainlywillfulfillhisthreateningsorhispromises.Theyarenotconvincedofhis justice inpunishingsin,ashedoes.TheyhaveverywrongnotionsofChrist.Theyarenotconvincedofhisabilitytosavethem,orofthesufficiencyofhissacrificeandrighteousness,norofhiswillingnesstoreceivethem.

Menarecommonlysubjecttoagreatmanyerrorsabouttheirduty.Theyarereadytobringtheirprinciplestoagreewiththeirpractices,insteadofbringingtheirpracticestotheirprinciples,astheyoughttodo.TheywillputinnumerablefalseglossesontherulesofGod’sWord,tobendthemtoacompliancewiththeirlusts.Andsothey“putdarknessforlight,andlightfordarkness;bitterforsweet,andsweetforbitter.”

Theyaresubjecttodeceitsanddelusionsaboutthethingsofthisworld.Theyimaginethatthereishappinessandsatisfactiontobefoundintheprofits,pleasures,andhonors,whicharetobehadhere.Theybelieveallthedeluding flatteriesandpromisesofavainworld.Andtheywillholdthat deceit and grand delusion, that these things are the highest good.Andwillactaccordingly;willchoosethese things for theirportion.Andtheywillholdandpracticeuponthaterror,thatthesethingsareoflongcontinuance,andaretobedependedupon.

They are greatly deceived about the things of another world. Theyundervaluethatheavenlyglory,whichispromisedtothesaints.Andarenotmuch terrifiedwithwhat they hear of the damnation of hell. Theycannotrealize it, that its tormentsaresodreadfulas theyhear,andare

very ready to imagine that they are not eternal, but will some time orotherhaveanend.

Theyaredeceivedabout thestateofgoodmen.Theythinktheyarenothappy,butliveamelancholylife.Andtheyaredeceivedaboutthewicked.Theyenvythestateofmanyofthemasaccountingthemwelloff.“Theycall the proud happy (Mal. 3:15), and bless the covetous, whom Godabhors.” (Psa. 10:3). And they strive a great deal more after suchenjoymentsasthesehave,thanaftersuchasaretheportionofthegodly.

Theyare subject toa thousanddeceitsanddelusionsabout themselves.Theythinkthemselveswise,whentheyarefools.Theyaredeceivedabouttheirownhearts.Theythinkthemmuchbetterthantheyreallyare.Theythink they see many good things in themselves, when indeed there isnothing good there. They appear lovely in their own eyes, when theirheartsareliketheinsideofagrave,fullofdeadmen’sbonesandrottenflesh,crawlingworms,andalluncleanness.Orrather,theinwardvaultofhell, that is a habitationof devils and every foul spirit. Those things intheirhearts arehighly esteemedby them,whichareanabomination inthesightofGod.

Men are very prone to be deceived about their own state, to thinkthemselvessomethingwhentheyarenothing,andtosupposethemselves“richandincreasedingoods,andtohaveneedofnothing,whentheyarewretched, and miserable, and poor, and blind, and naked.” They aregreatlydeceivedabout theprinciples theyact from.They think theyaresincere in that in which there is no sincerity. And that they do thosethings from love to God, which they do only from love to themselves.They call mere speculative or natural knowledge, spiritual knowledge;andputconscienceforgrace;aservile,forachildlikefear;andcommonaffections, that are only from natural principles, and have no abidingeffect, for high discoveries, and eminent actings of grace. Yea, it iscommonwithmentocalltheirviciousdispositionsbythenameofsomevirtue.Theycalltheirangerandmalice,zealforarighteouscause,orzealforthepublicgood.Andtheircovetousness,frugality.

Theyarevastlydeceivedabouttheirownrighteousness.Theythinktheir

affections and performances lovely toGod,which are indeedhateful tohim.Theythinktheirtears,reformations,andprayers,sufficienttomakeatonementfortheirsins,whenindeedifalltheangelsinheavenshouldofferthemselvesinsacrificetoGod,itwouldnotbesufficienttoatoneforoneoftheirsins.Theythinktheirprayersandworks,andreligiousdoingsasufficientpricetopurchaseGod’sfavorandeternalglory.When,astheyperformthem,theydonothingbutmerithell.

Theyaregreatlydeceivedabouttheirstrength.Theythinktheyareabletomend their own hearts, and work some good principles in themselves.Whentheycandonomoretowardsit,thanadeadcorpsedoestowardsraisingitselftolife.Theyvainlyflatterthemselves,theyareabletocometoChrist,whentheyarenot.Theyaregreatlydeceivedaboutthestabilityof their own hearts. They foolishly think their own intentions andresolutionsofwhatgoodtheywilldohereafter,tobedependedon.Whenindeedthereisnodependenceatalltobehadonthem.Theyaregreatlydeceivedabouttheiropportunities.Theythinkthatthelongcontinuanceoftheiropportunity istobedependedon,andthattomorrowit is tobeboastedof.Whenindeedthereistheutmostuncertaintyofit.Theyflatterthemselves that they shall have a better opportunity to seek salvationhereafter, than theyhavenow.When there isnoprobabilityof it, butaverygreatimprobability.

They are greatly deceived about their own actions and practices. Theirown faults are strangelyhid from their eyes.They live inways that areveryunbecomingChristians,butyetseemnot tobeatall sensibleof it.Those evil ways of theirs, which are very plain to others, are hid fromthem.Yea,thoseverythings,whichtheythemselvesaccountgreatfaultsinothers,theywilljustifythemselvesin.Thosethingsforwhichtheywillbe very angry with others, they at the same time do themselves, andoftentimes in amuch higher degree, and never once think of it.Whiletheyarezealoustopullthemoteoutoftheirbrother’seye,theyknownotthatabeamisintheirowneye.

Those sins that they commit,which they are sensible are sins, they arewoefullydeceivedabout.Theycallgreatsins,littleones.Andintheirownimaginations, find outmany excuses, whichmake the guilt very small,

while themanyheinous aggravations are hid from their eyes. They aregreatlydeceivedabout themselves,when they compare themselveswithothers. They esteem themselves better than their neighbors, who areindeed much better than themselves. They are greatly deceived aboutthemselves, when they compare themselves with God. They are veryinsensible of the difference there is betweenGod and them, and act inmany things as if they thought themselves his equals. Yea, as if theythought themselves above him. Thus manifold are the deceits anddelusionsthatmenfallinto.

II.Thedesperateblindnessthatisnaturaltomenappearsintheirbeingso ignorant and blind in things that are so clear and plain. Thus ifweconsider how greatGod is, and howdreadful sin against himmust be,andhowmuchsinweareguiltyof,andofwhatimportanceitisthathisinfinite Majesty should be vindicated; how plain is it, that man’srighteousnessisinsufficient!Andyethowgreatlywillmenconfideinit!How will they ascribe more to it, than can be ascribed to therighteousnessof thesinlessandgloriousangelsofheaven.Whatcanbemore plain in itself, than that eternal things are of infinitely greaterimportance than temporal things?Andyethowhard is it thoroughly toconvincemenofit!Howplainisit,thateternalmiseryinhellisinfinitelyto be dreaded! And yet how few appear to be thoroughly convinced ofthis!Howplainisit,thatlifeisuncertain!Andyethowmuchotherwisedomostmen think!How plain is it, that it is the highest prudence inmatters of infinite concern to improve the first opportunity, withouttrusting to another! But yet how few are convinced of this! Howreasonableisit,consideringthatGodisawiseandjustbeing,tosupposethat there shall be a future state of rewards and punishments,whereineveryman shall receive according tohisworks!Andyet, howdoes thisseemlikeadreamtomostmen!

Whatcanbeinitselfmoreplainandmanifest,andeasilytobeknownbyus,ifitwerenotforastrangeblindness,thanwearetoourselves,whoarealwayswith,neverabsentfromourselves;alwaysinourownview,beforeourowneyes;whohaveopportunitytolookintoourownhearts,andseeall thatpassesthere?Andyetwhat is therethatmenaremore ignorantof, than they are of themselves! There are many vicious practices, the

unlawfulnessofwhichisveryplain,thesinsaregross,andcontrarynotonlytotheWordofGod,buttothelightofnature.Andyetmenwilloftenplead, there is no harm in such sins. Such as, many acts of grossuncleanness; and many acts of fraud, injustice and deceitfulness; andmanyothersthatmightbementioned.

There is no one thing whatsoever more plain and manifest, and moredemonstrable,thanthebeingofaGod.Itismanifestinourselves,inourownbodiesandsouls,andineverythingaboutuswhereverweturnoureye,whethertoheaven,ortotheearth,theair,ortheseas.Andyethowprone is the heart ofman to call this into question! So inclined is theheartofmantoblindnessanddelusion,thatit ispronetoevenatheismitself.

III. The great blindness of the heart ofman appears, in that so little athingwilldeceivehim,andconfoundhisjudgment.Alittleself-interest,oronlythebaitofsomeshortgratificationofasensualappetite,oralittlestirringofpassion,willblindmen’seyes,andmakethemargueandjudgemost strangely and perversely, and draw the most absurd conclusion,suchas,iftheywereindifferent,theywouldseetobemostunreasonable.Thedevilfindseasyworktodeceivethemathousandways;anargumentofthegreatweaknessandblindnessofourminds.Asalittlechild,weakinunderstanding,isveryeasilydeceived.

IV. The woeful blindness that possesses the hearts of men naturally,appearsintheirbeingalltotallyignorantofthatinGod,whichtheyhadmostneed to know; viz. the glory and excellencyofhisnature.Thoughourfaculties,whichwehaveabovethebeasts,werechieflygivenusthatwemight know this, and though without this knowledge all other willsignifynothingtous,andourfacultiesareascapableofit,asofanyotherknowledge whatsoever — and which is as plainly and abundantlymanifestedasanythingwhatsoever,innumerableways,bothinthewordandworksofGod—yetallmennaturallyaretotallyignorantofthis.Asignorant as one born blind is of colors. Natural men of the greatestabilitiesand learning,areas ignorantof itas theweakestand themostunlearned.Yea,as ignorantas theverystocksandstones.For they see,andcanseenothingatallofit.

V.Itappears, in that theyaresoblind inthosesamethings inreligiousmatters, which they are sufficiently sensible of in other matters. Intemporal things they are very sensible that it is a point of prudence toimprove the first opportunity in things of great importance. But inmattersofreligion,whichareof infinitely thegreatest importance, theyhavenotthisdiscernment.Intemporalmatterstheyaresensiblethatitisa great folly long to delay and put off, when life is in danger, and alldependsuponit.Butintheconcernsoftheirsouls,theyareinsensibleofthis truth. So in the concerns of this world, they are sensible it isprudencetoimprovetimesofspecialadvantage,andtoembraceagoodofferwhenmadethem.Theyaresensiblethatthingsoflongcontinuanceareofgreater importance, than thoseof shortduration.Yet inreligiousconcerns,noneofthesethingsaresensiblydiscerned.Intemporalthingstheyaresufficientlysensible, that it isapointofprudence to layup forhereafter,insummertolayupforwinter,andtolayupfortheirfamilies,after they are dead. Butmen do not generally discern the prudence ofmakingaproperprovisionforafuturestate.—Inmattersofimportanceinthisworld,theyaresensibleofthewisdomoftakingthoroughcaretobeonsuregrounds.Butintheirsoul’sconcernstheyseenothingofthis.OurSaviorobservedthistobethecasewiththeJewswhenhewasuponearth.“Yehypocrites,yecandiscernthefaceofthesky,andoftheearth:buthowisitthatyedonotdiscernthistime?”(Luke12:56)

VI. The desperate blindness that naturally possesses the hearts ofmenunder thegospel, appears in their remaining so stupidly insensibleanddeceived,undersogreatmeansofinstructionandconviction.Iftheywerebrought up under heathenish darkness, it would not be so full ademonstration of it. But thus they remain, though under the clearestlight,underthegloriouslightofthegospel,wheretheyenjoyGod’sowninstructions inhisword, inagreat fullnessandplainness,andhavetheevidence and truth of things set before them from time to time in theplainestmanner.TheyhavetheargumentsofGod’sbeingandperfection,and of another world. They are told how eternal things are of greaterimportancethantemporal,andofwhatimportanceitistoescapeeternalmisery.Howmuchitisworthwhiletotakepainsforheavenlyglory,andhowvaintheirownrighteousnessis.Butyettowhatlittlepurpose!

And they have not only greatmeans of instruction inGod’sWord, butalso in providence. They have the evidence of the shortness anduncertaintyoflife.“Heseeththatwisemendie,likewisethefoolandthebrutishpersonperish,andleavetheirwealthtoothers.”Yet“theirinwardthought is, that theirhousesshallcontinueforever,andtheirdwelling-places to all generations: they call their lands after their own names.neverthelessmanbeing inhonor,abidethnot:he is like thebeaststhatperish. This their way is their folly: yet their posterity approve theirsayings.” They find the world is vain and unsatisfactory. They find thegreat instability and treachery of their own hearts, and how their owngood intentions and resolutions are not to be depended on. They oftenfindbyexperiencethattheirattemptstomakethembetter,fail.But,alas!Withwhatsmalleffect!

Such abundant evidence is there, both in what appears in the openprofessionofmen,andalsobywhatisfoundintheirinwardexperience,andisevidentintheirpractice,oftheextremeandbrutishignoranceandblindness,whichnaturallypossesstheirhearts.

SECTIONIV

Practicalinferencesandapplicationofthesubject.

HAVING shownhow the truth of the doctrine is evident, both bywhatappearsinmen’sopenprofession,andbythosethingswhicharefoundbyinwardexperience,andaremanifestbywhatisvisibleinmen’spractice,Iproceedtoimprovethesubject.

I.Bythiswemayseehowmanifestaretheruinsofthefallofman.Itisobservable in all thekindsofGod’s creatures thatwebehold, that theyhavethosepropertiesandqualities,whichareeverywayproportionedtotheir end. So that theyneednomore, they stand inneed ofnogreaterdegree of perfection, in order well to answer the special use for whichtheyseemtobedesigned.Thebrutecreatures,birds,beasts, fishes,and

insects,thoughtherebeinnumerablekindsofthem,yetallseemtohavesuchadegreeofperceptionandperfectiongiventhem,asbestsuitstheirplaceinthecreation,theirmannerofliving,andtheendsforwhichtheyweremade.There isnodefectvisible in them.Theyareperfect in theirkind.Thereseemstobenothingwanting,inordertotheirfillinguptheirallottedplaceintheworld.Andtherecanbenoreasonabledoubtbutthatitwassoatfirstwithmankind.Itisnotreasonabletosuppose,thatGodwouldmakemany thousands of kinds of creatures in this lowerworld,andonekindthehighestofthemall,tobetheheadoftherest,andthatall the rest shouldbe complete in their kinds, everyway endowedwithsuch qualifications as are proportioned to their use and end. And onlythis most noble creature of all, left exceeding imperfect, notoriouslydestituteofwhatheprincipallystandsinneedoftoanswertheendofhisbeing. The principal faculty bywhichGod has distinguished this noblecreature from the rest, is his understanding. But would God sodistinguishman in his creation from other creatures, and then seal upthat understanding with such an extreme blindness, as to render ituseless,astotheprincipalendsof it,andwhollytodisenablehimfromanswering the ends of an intelligent creature, and to make hisunderstandingratheramiserythanablessingtohim,andrenderinghimmuchmoremischievousthanuseful?Therefore,iftheScripturehadnottoldus so, yetwemight safely conclude, thatmankind arenotnow, astheyweremadeatfirst.Butthattheyareinafallenstateandcondition.

II. From what has been said, plainly appears the necessity of divinerevelation.ThedeistsdenytheScripturetobetheWordofGod,andholdthat there isnorevealedreligion, thatGodhasgivenmankindnootherrulebuthisownreason,whoissufficient,withoutanywordorrevelationfromheaven,togivemanarightunderstandingofdivinethings,andofhis duty. But how is it proved in fact?Howmuch trial has there been,whetherman’s reason,without a revelation,wouldbe sufficientornot!Thewholeworld, excepting one nation, had the trial till the coming ofChrist. And was not this long enough for trial, whether man’s reasonalonewassufficienttoinstructhim?Thosenations,whoallthattimelayinsuchgrossdarkness,andinsuchadeplorablehelplesscondition,hadthesamenaturalreasonthatthedeistshave.Andduringthistime,therewas not only oneman, or a succession of single persons, that had the

trial,whether their own reasonwould be sufficient to lead them to theknowledge of the truth. But all nations, who all had the same humanfacultiesthatwehave.Ifhumanreasonisreallysufficient,andtherebenoneedofanythingelse,whyhas itneverprovedso?Whyhas itneverhappened, that so much as one nation, or one city or town, or oneassemblyofmen,havebeenbroughttotolerablenotionsofdivinethings,unlessitbebytherevelationcontainedintheScriptures?Ifitwereonlyone nation that had remained in such darkness, the trialmight not bethought so great, because one particular people might be under somedisadvantages,whichwerepeculiar.Butthusithasbeenwithallnations,exceptthosewhichhavebeenfavoredwiththeScriptures,andinallages.Where isanypeople,whotothisdayhaveeverdeliveredthemselvesbytheirownreason,orhavebeendeliveredwithout light fetched fromtheScriptures,orbymeansofthegospelofJesusChrist?

IfhumanreasonissufficientwithouttheScripture,isitnotstrangethat,in these latter ages — since navigation has been so improved, andAmericaandmanyotherpartsoftheworldhavebeendiscovered,whichwerebeforeunknown—noonenationhasanywherebeenfoundalreadyenlightened, and possessed of true notions about theDivineBeing andhisperfections,byvirtueofthathumanreasontheyhavebeenpossessedofsomanythousandyears?Themanypoor,barbarousnationshere, inAmerica,had the facultyof reason todowhat theypleasedwith,beforetheEuropeans camehither, andbroughtover the lightof thegospel. Ifhumanreasonalonewassufficient,itisstrange,thatnoonepeoplewerefound, in any corner of the land, who were helped by it, in the chiefconcernofman.

There has been a great trial, as to what men’s reason can do withoutdivine help, in those endless disputes that have been maintained. Ifhumanreasonalonecouldhelpmankind,itmightbeexpectedthatthesedisputes would have helped them, and have put an end to men’sdarkness.Theheathenphilosophershadmanyhundredsof years to trytheirskillinthisway.Butallwithouteffect.Thatdivinerevelation,whichthechurchofGodhasbeenpossessedof,hasbeenintheworld“asalightshining inadarkplace.”(2Peter1:19)It is theonlyremedywhichGodhasprovidedforthemiserable,brutishblindnessofmankind,aremedy

withoutwhichthisfallenworldwouldhavesunkdownforeverinbrutalbarbarismwithoutanyremedy.ItistheonlymeansthatthetrueGodhasmade successful in his providence, to give the nations of theworld theknowledge of himself; and to bring them off from the worship of falsegods.

If human reason be the only proper means, the means that God hasdesignedforenlighteningmankind,isitnotverystrange,thatithasnotbeen sufficient, norhas answered this end in anyone instance?All therightspeculativeknowledgeofthetrueGod,whichthedeiststhemselveshave,hasbeenderivedfromdivinerevelation.Howvain is it todisputeagainst fact, and the experience of so many thousand years! And topretendthathumanreasonissufficientwithoutdivinerevelation,whensomanythousandyears’experience,amongsomanyhundredsofnationsof different tempers, circumstances, and interests, has proved thecontrary!Onewouldthinkallshouldacknowledge,thatsolongatimeissufficient for a trial, especially considering the miseries that the poornationsoftheworldhavebeenunderallthiswhile,forwantoflight:theinnumerable temporal calamities and miseries — such as sacrificingchildren,andmanyothercruelties toothers, andeven to themselves—besides that eternal perdition,whichwemay reasonably suppose to betheconsequenceofsuchdarkness.

III. This doctrine should make us sensible, how great a mercy it is tomankind,thatGodhassenthisownSonintotheworld,tobethelightofthe world. — The subject shows what great need we stand in of someteachertobesentfromGod.Andevensomeofthewisermenamongtheheathen saw the need of this. They saw that they disputed and jangledamongthemselveswithoutcomingtoasatisfyingdiscoveryofthetruth;andhence theysaw,andspokeof, theneed therewasofa teachersentfromheaven.AnditisawonderfulinstanceofdivinemercythatGodhassobeheldusinourlowestate,astoprovidesuchagloriousremedy.Hehasnotmerelysentsomecreatedangel to instructus,buthisownSon,who is in thebosomof theFather,andof thesamenatureandessencewithhim.Andthereforeinfinitelybetteracquaintedwithhim,andmoresufficient to teachablindworld.Hehas senthim tobe the lightof theworld, as he says of himself, “I am come a light into theworld.” (John

12:46) When he came, he brought glorious light. It was like the day-spring fromonhigh,visitingadarkworld,asZachariasobserves (Luke1:77,78,79).AfterChristcame,thenthegloriousgospelbegantospreadabroad,deliveringthose“thathadsittenindarkness,andintheregionoftheshadowofdeath.”

Whatreasonhavewetorejoice,andpraiseGod,thathehasmadesuchexcellentprovisionforus,andhassetsogloriousasuninourfirmament,sucha“Sunofrighteousness,”afterwehadextinguishedthelightwhichat first enlightenedus, andhad, as itwere,brought theworld into thatstate,inwhichitwaswhen“withoutform,andvoid,anddarknesswasonthefaceofit.”(Jer.4:22,23)—ThegloryofthatlightwhichGodhassentintotheworldisfullyanswerabletothegrossnessofthatdarknesswhichfilledit.ForChristwhocametoenlightenusistruthandlightitself,andthefountainofalllight.“Heisthelight,andinhimisnodarknessatall.”(1John1:5)

IV.Hencewemaylearn,whatmustbethethingwhichwillbringtopassthose glorious days of light, which are spoken of in God’s Word. —Thoughmankindbefallenintosuchdarkness,andtheworldbemostlyinthekingdomofdarkness;yettheScriptureoftenspeaksofagloriousday,whereinlightshallfilltheearth.“Forbeholdthedarknessshallcovertheearth,andgrossdarknessthepeople;buttheLordshallariseuponthee,andhisgloryshallbeseenuponthee.AndtheGentilesshallcometothylight,andkingstothebrightnessofthyrising.”(Isa.60:2,3.)“Andhewilldestroyinthismountain,thefaceofthecoveringcastoverallpeople,andtheveilthatisspreadoverallnations.”(Isa.25:7)“TheknowledgeofGodshallfilltheearth,asthewaterscoverthesea.”(Isa.11:9)

By what we have heard, we may on good grounds conclude, thatwheneverthisisaccomplished,itwillnotbeeffectedbyhumanlearning,orbytheskillorwisdomofgreatmen.Whathasbeenbeforeobservedofthis learned age, is a presumptive evidence of it, wherein spiritualdarkness increases with the increase of learning. God will again makefoolish the wisdom of this world. And will, as it were, say in hisprovidence,“Whereisthewise?whereisthescribe?whereisthedisputerofthisworld?”

Whenthisshallbeaccomplished,itwillbebyaremarkablepouringoutofGod’sownSpirit,withtheplainpreachingofthegospelofhisSon,thepreachingofthespiritual,mysteriousdoctrinesofChristcrucified,whichtothelearnedmenofthisworldarefoolishness.Thosedoctrines,whicharethestumbling-blockofthislearnedage.“Notbymight,norbypower,butbymySpirit, saith theLordofhosts.” Itwillnotbeby theenticingwords ofman’s wisdom, but by the demonstration of the Spirit and ofpower.Notbythewisdomofthisworld,norbytheprincesofthisworld,thatcometonought.Butbythegospel,thatcontainsthewisdomofGodinamystery,eventhehiddenwisdom,whichnoneoftheprincesofthisworld,whohavenothingtoenlightenthembuttheirownlearning,knowanythingof.

TheSpiritofGod,whosearchesallthings,eventhedeepthingsofGod,mustrevealit.Forletnaturalmenbeneversoworldlywiseandlearned,theyreceivenotthethingsoftheSpirit.Theyarefoolishnesstothem.Norcan they know them, because they are spiritually discerned. This greateffect,whenitisaccomplished,willbeagloriouseffectindeed.Anditwillbeaccomplishedinsuchamanner,asmostremarkablytoshowittobetheworkofGod,andhisonly.ItwillbeamoregloriousworkofGodthanthatwhichwe read of in the beginning ofGenesis. “And the earthwaswithoutformandvoid,anddarknesswasuponthefaceofthedeep.AndtheSpiritofGodmovedupon the faceof thewaters:andGodsaid,Lettherebelight,andtherewaslight.”(Gen.1:2,3)

V.Hencewemay learnthemiseryofallsuchpersons,asareunder thepowerofthatdarknesswhichnaturallypossessestheirhearts.Therearetwodegreesofthismisery.

First,thatofwhichallwhoareinanaturalconditionarethesubjects.Thedoctrine shows that all such as are in a natural condition, are in amiserable condition. For they are in an extremely dark and blindcondition.Itisuncomfortablelivingindarkness.Whatasorrowfulstatewouldweallbein,ifthesunshouldnomoreriseuponus,andthemoonwere towithdrawher shining, and stars to be put out, andwewere tospendtherestofour time indarkness!Theworldwouldsoonperish in

such darkness. It was a great plague in Egypt, when they had a totaldarknessforthreedays.Theywhoaredeprivedofsight,aredeprivedofthemostnobleofthesenses.Theyhavenobenefitofeternallight,oneofthemostexcellentandneedfulofall the thingswhichGodhasmade inthevisiblecreation.Buttheywhoarewithoutspiritualsightandlight,aredestituteofthatwhichisfarmoreexcellentandnecessary.

Thatnaturalmenarenotsensibleoftheirblindness,andthemiserytheyareunderbyreasonofit,isnoargumentthattheyarenotmiserable.Forit isverymuchthenatureof thiscalamitytobehidfromitself,or fromthosewhoareunderit.Foolsarenotsensibleoftheirfolly.Solomonsays,“the fool iswiser inhisownconceit, than sevenmen that can render areason.” (Pro.26:16)Themostbarbarousandbrutishheathens arenotsensible of their own darkness, are not sensible but that they enjoy asgreat light, and have as good understanding of things, as the mostenlightenednationsintheworld.

Second,anotherdegreeofthismiseryisofthosewhoarejudiciallygivenupofGod,totheblindnessoftheirownminds.TheScriptureteachesusthattherearesomesuch.“Whatthen;Israelhathnotobtainedthatwhichhe seeketh for, but the election hath obtained it, and the rest wereblinded.” (Rom. 11:7) “But theirmindswere blinded; for until this dayremaineth the sameveiluntakenaway.” (2Cor.3:14) “Andhe said,Goand tell this people, Hear ye indeed, and understand not; and see yeindeed,andperceivenot.Maketheheartofthispeoplefat,andtheirearsheavy, and shut their eyes; lest they seewith their eyes, and hearwiththeirears,andunderstandwiththeirhearts,andconvertandbehealed.”(Isa. 6:6, 10) This judgment, when inflicted, is commonly for thecontemptandabuseoflightwhichhasbeenoffered,forthecommissionof presumptuous sins, and for being obstinate in sin, and resisting theHoly Ghost, and many gracious calls and counsels, warnings andreproofs.

Whotheparticularpersonsare,thatarethusjudiciallygivenupofGodtotheblindnessoftheirminds,isnotknowntomen.Butwehavenoreasontosupposethat therearenotmultitudesof them,andmost inplacesofthe greatest light. There is no manner of reason to suppose that this

judgment,whichisspokenofinScripture,isinagreatmeasurepeculiartothoseoldtimes.Asthereweremanywhofellunderit inthetimesoftheprophetsofold,andofChristandhisapostles.Sodoubtlesstherearenowalso.Andthoughthepersonsarenotknown,yetdoubtlesstheremaybemorereasontofearitconcerningsomethanothers.Allwhoareunderthepoweroftheblindnessoftheirownmindsaremiserable.Butsuchasare given up to this blindness, are especially miserable. For they arereserved,andsealedovertotheblacknessofdarknessforever.

SECTIONV

Addresstosinners.

THE consideration of what has been said of the desperate blindnesswhichpossesses thehearts of us all naturally,maywell be terrifying tosuchasareyetinaChristlesscondition,inthisplaceoflight,wherethegospel has been so long enjoyed, and where God has in times past sowonderfullypouredouthisSpirit.

Andletsuchpersons,fortheirawakening,considerthefollowingthings:

First, that they are blindedby the godof thisworld.Their blindness isfromhell.Thisdarknesswhichnaturalmenareunder,isfromtheprinceof darkness. This the apostle says expressly of those who remain inunbelief andblindnessunder thegospel. “But if ourgospelbehid, it ishidfromthemthatarelost;inwhomtheGodofthisworldhathblindedthemindsof them that believenot.” (2Cor. 4:3, 4)Theybelong to thekingdom of darkness. In that darkness which reigns in their souls, thedevilreigns.Andheholdshisdominionthere.

Second, consider how God in his word manifests his abhorrence andwrathtowards thosewhoremainso sottishlyblindand ignorant, in themidst of light.How does God speak of them! “Have all theworkers ofiniquitynoknowledge?”(Psa.14:4)“FortyyearslongwasIgrievedwiththisgeneration,andsaid,Itisapeoplethatdoerrintheirheart,andthey

have not knownmy ways. Unto whom I sware inmy wrath, that theyshould not enter into my rest.” (Psa. 95:10, 11) “The ox knoweth hisowner,andtheasshismaster’scrib:butIsraeldothnotknow,mypeopledothnotconsider.Ah,sinfulnation!—theyhaveprovokedtheHolyOneof Israel unto anger.” (Isa. 1:3, 4) “It is a people of no understanding;thereforehe thatmade themwillnothavemercyon them,andhe thatformed themwill show themno favour.” (Isa. 27:10, 11) “My people isfoolish,theyhavenotknownme,theyaresottishchildren,andtheyhavenounderstanding:theyarewisetodoevil,buttodogoodtheyhavenonknowledge.”(Jer.4:22)“DeclarethisinthehouseofJacob,andpublishitin the house of Judah, saying, Hear now this, O foolish people, andwithoutunderstanding,whichhaveeyesandseenot,whichhaveearsandhear not. Fear ye not ME, saith the Lord; will ye not tremble at MYpresence?”(Jer.5:20,21,22)

Third,considerhowmuchwillfulnessthereisinyourignorance.Sinnersare ready wholly to excuse themselves in their blindness; whereas, asobserved already, the blindness that naturally possesses the hearts ofmen, is not a merely negative thing. But they are blinded by “thedeceitfulness of sin.” (Heb. 3:13) There is a perverseness in theirblindness. There is not a mere absence of light, but a malignantopposition to the light. As God says, “they know not, neither will theyunderstand,theywalkonindarkness.”(Psa.82:5)Christobserves,“thateveryone thatdoethevil,hateth the light,neither cometh to the light.”Andthat“thisistheircondemnation,thatlightiscomeintotheworld,yetmenloveddarknessratherthanlight.”(John3:19,20)AndImayappealtoyourownconsciences,whetheryouhavenowillfullyrejectedthemanyinstructionsyouhavehad,andrefusedtohearken?Whetheryouhavenotneglectedtoseekafterthelight,andneglectedyourBible?Whetheryouhave not been a very negligent hearer of the word preached, andneglected other proper means of knowledge? Whether you have notneglectedtocrytoGodforthatwisdomwhichyouneed?Yea,haveyounot resisted the means of knowledge? Have you not resisted andquenched themotions of theSpirit,which at times youhavehad?Andtaken a course tomake yourselfmore andmore stupid, by stifling theconvictions of your own conscience, and doing contrary to the lightthereof; whereby you have done those things that have tended to sear

your conscience, and make yourself more and more senseless andsottish?

Fourth,considerwhatisthecoursethatGodwilltaketoteachthosewhowillnotbetaughtbytheinstructionsofhisword.Hewillteachthembybriers and thorns, and by the flames of hell. Though natural men willremain toall eternity ignorantof theexcellencyand lovelinessofGod’snature,andsowillhavenospiritualknowledge;yetGodinanotherworldwillmake themthoroughly tounderstandmany things,whichsenselessunawakenedsinnersaresottishlyignorantofinthisworld.Theireyesinmanyrespectsshallbethoroughlyopenedinhell.Theirjudgmentswillberectified.Theyshallbeof thesamejudgmentwiththegodly.They shallbe convinced of the reality of those things which they would not beconvincedofhere:asthebeingofGod,hispower,holiness,andjustice,that theScripturesare theWordofGod, thatChrist is the SonofGod,andthattimeisshortanduncertain.Theywillbeconvincedofthevanityoftheworld,oftheblessedopportunitytheyhadintheworld,andhowmuchitismen’swisdomtoimprovetheirtime.Wereadoftherichman,whowassosottishlyblindinthisworld,that“inhellheliftuphiseyes,andsawAbrahamafaroff,andLazarusinhisbosom.”(Luke16:23)Withmanymen,alas!thefirsttimetheyopentheireyesisinhell.

Godwillmakeallmentoknowthetruthofthosegreatthingswhichhespeaksofinhisword,onewayoranother.Forhewillvindicatehisowntruth. He has undertaken to convince all men. They who will not beconvinced inthisworld,bythegentleandgraciousmethodswhichGoduseswiththemnow,shallbeconvincedhereafterbyseveremeans.Iftheywillnotbeconvincedforsalvation,theyshallbeconvincedbydamnation.Godwillmake themknow that he is theLord.Andhewillmake themknowthathebearsrule.“Consumetheminwrath,thattheymaynotbe;andletthemknowthatGodrulethinJacob,untotheendsoftheearth.”(Psa.59:13)“Letthembeconfoundedandtroubledforever:yea,letthembeputtoshame,andperish.Thatmenmayknowthatthou,whosenameisJehovah,arttheMostHighoveralltheearth.”(Psa.83:17,18)

Whatgreatcarewehadneedallhave,thatwebenotdeceivedinmattersofreligion.Ifourheartsareallnaturallypossessedwithsuchanextreme

brutish ignorance and blindness in things of religion, and we areexceedinglypronetodelusion,thensurelygreatcareoughttobetakentoavoid it.For thatwearenaturallypronetodelusion,showsourdanger.But the greater our danger of any calamity is, the greater had ourwatchfulnessneedtobe.—Letusthereforebehencewarnedtotakeheedthatwebenotdeceivedaboutourduty,aboutourownhearts,aboutourways, about our state, and about our opportunities. Thousands aredeceivedinthesethings,andthousandsperishbythatmeans.Multitudesfallonourrighthandandonour left,andareruinedeternallyby theirdelusioninthesethings.

Howfoolishathingitisformentoleantotheirownunderstanding,andtrusttheirownhearts.Ifwearesoblind,thenourownwisdomisnottobe depended on, and that advice of the wise man is most reasonable.“Trust in the Lord with all thine heart, and lean not to thine ownunderstanding.” (Pro. 3:5) “And he that trusteth in his own heart, is afool.” (Pro. 28:26) — They therefore are fools, who trust to their ownwisdom,andwillquestion themysteriousdoctrinesof religion,becausetheycannotseethroughthem,andwillnottrusttotheinfinitewisdomofGod.

Letus thereforebecomefools.Besensibleofourownnaturalblindnessandfolly.Thereisatreasureofwisdomcontainedinthatonesentence;“Ifanymanamongyouseemethtobewiseinthisworld,lethimbecomeafool,thathemaybewise.”(1Cor.3:18)Seeingourownignorance,andblindness, is the first step towardshaving true knowledge. “If anymanthinkthatheknowethanything,heknowethnothingyetasheoughttoknow.”(1Cor.8:2)

LetusaskwisdomofGod.Ifwearesoblindinourselves,thenknowledgeis not to be sought for out of our own stock, butmust be sought fromsome other source. Andwe have nowhere else to go for it, but to thefountainoflightandwisdom.Truewisdomisapreciousjewel.Andnoneofourfellow-creaturescangiveitus,norcanwebuyitwithanypricewehavetogive.ItisthesovereigngiftofGod.Thewaytoobtainitistogotohimsensibleofourweakness,andblindness,andmiseryonthataccount.“Ifanylackwisdom,lethimaskofGod.”(Jam.1:5).

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