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ADOrsON 1LEX.NDER UBRaRT
Which was presented by
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THE
WORK S
PRESIDENT EDWARDS,
IN TEN VOLUME-.
VOL. Vl.
L Tvrx.vTT 5ERM03r8. U. PRACTICAI. »I.RMnSf.
NEW YORK :
PUBLISHED BY S CONTER^E.
Vanderpool & Cole, Printorg.
CONTENTS.
I.- TWENTY SERMONS ON VARIOUS SUBJECTS.
Page
Preface, - 3
Sermon I. — The Manner of Seeking Salvation, Gen. vi. 22, 5 [I, — The Unreasonableness of Indetermination in Religion,
I Kings xviii. 21, 23
III. — Unbelievers Contemn the Glory of Christ, Acts iv. 11, 36 IV. — The Folly of looking back in fleeing out of Sodom,
Luke xvii. 32, 45
V. — The Folly of looking back, &c., Luke xvii. 32, - - 53 VI. — Scripture warnings best adapted to the Conversion of
Sinners, Luke xvi. 31, 58
VII. — Hypocrites Deficient in the Duty of Prayer, Job
xxvii. 10, 69
VIII. — Hypocrites Deficient, &c., .Tob xxvii. 10, - - 79
IX. — Future Punishment Unavoidable, Ezekiel xxii. 14, - 89
X. — Future Punishment, &c., Ezekiel xxii. 14, - - 97
XI. — The Eternity of Hell Torments, Matthew xxv. 46, - 106
XII. — The Peace which Chiist gives, John xiv. 27, - - 126
XIII. — The Perpetuity of the Sabbath, I Cor. xvi. 1,2, - 137
XIV. — The Change of the Sabbath, I Cor. xvi. 1, 2, - 148
XV. — The Change of the Sabbath, &c., I Cor. xvi. 1,2, - 162
XVI. — The Reality of Spiritual Light, Matt. xvi. 17, - - 171
XVII. — The Church's Marriage, Isaiah Ixii. 4, 5, - - 189 XVIII. — Funeral Sermon on Rev. David Brainerd, (See vol.
X. page 454,)
XIX. — A Strong Rod Broken and Withered, Ezek, xix. 12, 217 XX. — True Grace Distinguished from the Experience of
I^evils, James ii. 19, - - - - . . 232
II.— PRACTICAL SERMONS.
First Published in Edinburgh, by the Rev. Dr. Erskinb, in 1778.
>^erm:on I. — Christian Knowledge, Heb. v. 12, - - . 265
U. — God the Portion of the Christian, Psalm Ixxiii. 25, - 284
III. — Divine Sovereignty, Psalm xlvi. 10, - - . . 293
IV. — Pardon for the Greatest Sinners, Psalm xxv. 11, . 304
V. — The Most High a Prayer- hearing God, Psalm Ixv. 2, . 314
^^' — The Necessity of Self-examination, Ps. cxxxix. 23, 24, 328 VII.-— A Warning to Professors of Religion, Ezek. xxiii. 37,
"8.39. ...„.'=...: 365
IV CONTEMS.
III.— REMARKS ON IMPORTANT THEOLOGICAL CONTKOVERSIES.
Page
Chapter I. — Of God's Moral Government, - - - 360
II, — Of Endless Punishment, 374
III. — Concerning the Divine Decrees, . . . 405
IV. — Concerning Efficacious Grace, .... 440
V. — Of the Perseverance of Saints, 483
VI.— Of Satisfaction for Sin, 505
VII. — Concerning Faith, 536
^S^S^
TWENTY SERMONS
ON
VARIOUS SUBJECTS,
VOL. VI-
PRFFACE.
The following Sermons were not transcribed with anv vi^w to a publication in this country. In the year 1773, I was desired by a gentleman in Scotland, to transcribe a number of the author's ser- mons on some of the most plain, practical, and experimental subjects, that they might be printed there. The reader will hence see, that it was not the design to pick out the most curious and elaborate dis- courses, but those of a diflerent stamp. Among the very numerous discourses on i»ractical and experimental subjects out of which I was to choose, it was no easy task to determine which to publish and which to omit. And different persons would, no doubt, in this case, judge differently. Many sermons, equally worthy of the light as these, were omitted, and, perhaps, some that were more worthy : yet, it is hoped, that the public will judge these not unworthy of their acceptance and attention.
The reader cannot be insensible of the disadvantages attending all posthumous works, especially sermons, which are generally prepared only for the next Sabbath, and for a particular congregation, and often in great haste, and amidst many avocations. Yet, if in these sermons he shall find the most important truths exhibited, and pressed home on the conscience with that pungency, which tends to awaken, con- vince, humble, and edify ; if he shall find that serious strain of piety, which, in spite of himself, forces upon him a serious frame of mind ; if, in the perusal, he cannot but be ashamed and alarmed at himself, and in some measure feel the reality and weight of eternal things; if, at least he, like Agrippa, shall be almost persuaded to be a Chris- tian ; I presume he will not grudge the time requisite to peruse what is now offered him. These- if T mistake not, are the great ends to be aimed at in all sermons, whether preached or printed, and are ends which can never be accomplished by those modern fashionable discourses which are delivered under the name of sermons, but really are mere harangues on such moral subjects as have been much better handled by Cicero, Seneca, or the Spectator, and contain very little more of the gospel than is to be found in the heathen philosophers. That the important ends now mentiotied, may be indeed accomplish- ed by this publication to every reader, is the sincere desire of the public's humble servant,
JONATHAN EDWARDS. New-Haven, December 21, 1779.
N. B. The reader will observe some sermons not dated. Those I suppose, were written before the year 1733, when the author was thirty years of age ; as in that year he began to date his sermons, and all written after that, appear to be dated.
s^-
^^
SERMON I.*
THE MANNER IN WHICH THE SALVATION OF THE SOUL IS TO BE SOUGHT,
Gen. VI. 22.
l^hus did Noah ; according to all that God commanded him, so
did he.
Concerning these words, I would observe three things :
1 . What it was that God commanded Noah, to which these words refer. It was the building of an ark, according to the particular direction of God, against the time when the flood of waters should come ; and the laying up of food for himself, his family, and the other animals, which were to be preserved in the ark. We have the particular commands which God gave him respecting this affair, from the 1 4th verse, " Make thee an ark of gopher wood," &c.
2. We may observe the special design of the work which God had enjoined upon Noah : It was to save himself and his family, when the rest of the world should be drowned. See ver. 17, 18.
3. We may observe Noah's obedience. He obeyed God : Thus did Noah. And his obedience was thorough and univer- sal : According to all that God commanded him, so did he. He not only began, but he went through his work, which God had commanded him to undertake for his salvation from the flood. To this obedience, the apostle refers in Heb. xi. 7. " By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house."
Doctrine. — We should be willing to engage in, and go through great undertakings, in order to our own salvation.
The building of the ark, which was enjoined upon Noah, that he and his family might be saved, was a great undertaking : The ark was a building of vast size ; the length of it being three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A cubit, till of late, was by learned men reckoned
'^ Dated September, !740.
b TWENTY SERMONS ON VARIOUS SUBJECTS.
to be equal to a foot and a half of our measure. But lately, some learned men of our nation have travelled into Egypt, and other ancient countries, and have measured some ancient build- ings there, which are of several thousand years' standing, and of which ancient histories give us the dimensions in cubits ; parti- cularly the pyramids of E<4ypt, which are standing entire at this day. By measuring these, and by comparing the measure in feet with the ancient accounts of their measure in cubits, a cubit is found to be almost two and twenty inches. Therefore learned men more lately reckon a cubit much lariier than they did formerly. So that the ark, reckoned so much larger every way, will appear to be almost of double the bulk which was formerly ascribed to it. According to this computation of the cubit, it was more than five hundred and fifty feet long, about ninety feet broad, and about fifty feet in height.
To build such a structure? with all those apartments and divisions in it which were necessary, and in such a manner as to be fit to float upon the water for so long a time, was then a great undertaking. It took Noah, with all the workmen he employed, an hundred and twenty years, or thereabouts, to build it. For so long it was, that the Spirit of God strove, and the long suf- fering God waited on the old world, as you may see in Gen. vi. 3. " My spirit shall not always strive with man ; yet his days shall be an hundred and twenty years." All this while the ark was a preparing, as appears by 1 Pet. iii. 20. " When once the long-suffering of God waited in the days of Noah, while the ark was a preparing." It was a long time that Noah constantly employed himself in this business. Men would esteem that undertaking very great, which should keep them constantly em- ployed even for one half of that time. Noah must have had a great and constant care upon his mind for these one hundred and twenty years, in superintending this work, and in seeing that all was done exactly according to the directions which God had given him.
Not only was Noah himself continually employed, but it required a great number of workmen to be constantly employed, during all that time, in procuring, and collecting, and fitting the materials, and in putting them together in due form. How great a thing was it for Noah to undertake such a work! For beside the continual care and labour, it was a work of vast expense. It is not probable that any of that wicked generation would put to a finger to help forward such awork, which, doubtless, they believed was merely the fruit of Noah's folly, without full wages. Noah must needs have been very rich, to be able to bear the expense of such a work, and to pay so many workmen for so long a time. It would have been a very great expense for a prince ; and, doubtless, Noah was very rich, as Abraham and Job were afterwards. But it is probable that Noah spent all his
SER. I. The Manner of Seeking Salvation, 7
worldly substance in this work, thus manifesting his faith in the word of God, by selling all he had, as believing there would surely come a flood which would destroy all ; so that if he should keep what he had, it would be of no service to him. Herein he has set us an example, showing us how we ought to sell all for our salvation.
Noah's undertaking was of great difficulty, as it exposed him to the continual reproaches of all his neighbours, for that whole one hundred and twenty years. None of them believed what he told them of a flood, which was about to drown the world. For a man to undertake such a vast piece of work, under a notion that it should be the means of saving him. when the world should be destroyed, it made him thecotitinual laugh- ing-stock of the world. When he was about to hire workmen, doubtless all laughed at him, and we may suppose, that though the workmen consented to work for wages, }et they laughed at the folly of him who em[)loyed them. When the ark was begun, we may suppose that every one that passed by and saw such a huge hulk stand there, laughed at it, calling it J^oah's folly.
In these days, men are with difficulty brought to do or sub- mit to that which makes them the objects of the reproach of all their neighbours. Indeed, if while some reproach them, others stand by them and honour them, this will support them. But it is very diflicult for a man to go on in a way wherein he makes himself the laughing stock of the whole world, and wherein he can find none who do not despise him. Where is the man that can stand the shock of such a trial for twenty years ?
But in such an undertaking as. this, Noah, at the divine direction, engaged, and went through it, that himself and his family might be saved from the common destruction which was shortly about to come on the world. He began, and also made an end : "According to all that God commanded him, so did he." Length of time did not weary him : He did not grow weary of his vast expense. He stood the shock of the derision of all his neighbours, and of all the world, year after year : He did not grow weary of being their laughing-stock, so as to give over his enterprise ; but persevered in it till the ark was finished. After this, he was at the trouble and charge of procuring stores for the maintenance of his family, and of all the various kinds of creatures for so long a time. Such an undertaking he engaged in and went through in order to a temporal salvation. How great an undertaking, then, should men be willing to engage in and go through, in order to their eternal salvation ! A salvation from an eternal deluge ; from being overwhelmed with the bil- lows of God's wrath, of which Noah's flood was but a shadow. I shall particularly handle this doctrine under the three fol- lowing propositions :
anfl
TWENTY SERMONS ON VARIOUS SUBJECTS.
I. There is a work or business which must be undertaken accomplished by nncn, if they would be saved.
II. This business is a great undertaking.
III. Men should be willing to enter upon and go through this undertaking, though it be great, seeing it is for their ozo7i salvation*
I. Prop. There is a work or business wbich men must enter upon and accomplish, in order to their salvation. — Men have no reason to expect to be saved in idleness, or to go to heaven in a way of doing nothing. No; in order to it, there is a great work, which must be not only begun, but tinished. 1 shall speak upon this proposition, in answer to two inquiries.
Inq. I. What is this work or business which must be un- dertaken and accomplished, in order to the salvation of men.
Ams. It is the work of seeking salvation in a way of constant observance of all the duty to which God directs us in his word. If we would be saved, we must seek salvation. For, although men do not obtain heaven of themselves, yet they do not go thither accidentally, or without any intention or endeavours of their own. God, in his word, hath directed men to seek their salvation, as they would hope lo obtain it. There is a race that is set before them, which they must run, and in that race come off victors, in order to their winning the prize.
The Scriptures ha\e told us what particular duties must be performed by us in order to our salvation. It is not sufficient that men seek their salvation only in the observance of some of those duties, but they must be observed universally. The work we have to do is not an obedience only to some, but to all the commands of God ; a compliance with every institution of wor- ship; a diligent use of all the appointed means of grace; a doing of all duty towards God and towards man. It is not suf- ficient that men have some respect to all the commands of God, and that they may be said to seek their salvation in some sort of observance of all the commands ; but they must be devoted to it. They must not make this a business by the bye, or a thing in which they are negligent and careless, or which they do with a slack hand ; but it must be their great business, being attended to as their great concern. They must not only seek, but strive ; they must do what their hand fiudeth to do with their might, as men thoroughly engaged in their minds, and influenced and set forward by great desire and strong resolution. They must act as those that see so much of the importance of religion above all other things, that every thing else must be as an occasional affair, and nothing must stand in competition with its duties. This must be the one thing they do ; Phil. iii. 13. " This one thing I do." — It must be the business to which they make all other affairs give place, and to which they are ready to make
SER. I. The Marnier of seeking Salvation. V
other things a sacrifice. They must be ready to part with plea- sures, and honour, estate, and life, and to sell all, that they may successfully accomplish this business.
It is required of every man, that he not only do something in this business, but that he should devote himself to it ; which implies that he should give up himself to it, all his affairs, and all his temporal enjoyments. This is the import of taking up the cross, of taking Chrisfs yoke upon us, and of denying our- selves to follow Christ. The rich young man, who came kneel- ing to Christ to know what he should do to be saved, (Mark x. 17.) in some sense sought salvation, but did not obtain it. In some sense he kept all the commands from his youth up ; but was not cordially devoted to this business. — He had not made a sacrifice to it of all his enjoyments, as appeared when Christ came to try him ; he would not part with his estate for him.
It is not only necessary that men should seem to be very much engaged, and appear as if they were devoted to their duty for a little while ; but there must be a constant devotedness, in a persevering way, as Noah was to the business of building the ark, going on with that great, difficult, and expensive affair, till it was finished, and till the flood came. — Men must not only be diligent in the use of the means of grace, and be anxiously engaged to escape eternal ruin, till they obtain hope and com- fort : but afterwards they must persevere in the duties of reli- gion, till the flood come, the flood of death. — Not only must the faculties, strength, and possessions of men be devoted to this work, but also their time and their lives ; they must give up their whole lives to it, even to the very day when God causes the storms and floods to come. This is the work or business which men have to do in order to their salvation.
Inq. 2. Why is it needful that men should undertake to go through such a work in order to their salvation ?
Ans. 1. Not io merit salvation, or to recommend them to the saving mercy of God. Men are not saved on the account of any work of theirs, and yet they are not saved v)ithout\N orks. If we merely consider what it is for which, or on the account of which men are saved, no work at all in men is necessary to their salvation. In this respect they are saved wholly without any work of theirs. Tit. iii. 5, " Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." — We must indeed be saved on the account of works ; but not our own. It is on account of the works which Christ hath done for us. Works are the fixed price of eternal life ; it is fixed by an eternal, unalterable rule of righteousness. But since the fall, there is no hope of our doing these works, without salvation offered freely, without money and without price.- — But,
VOL, VI. 2
10 TWENTY SERMONS ON VARIOUS SUBJECTS.
2. Though it be not needful that we do anything to merit salvation, which Christ hath fully merited for all who believe in him ; yet God, for wise and holy ends, hath appointed, that we should come to final salvation in no other way, but that of good works done by us.
God did not save Noah on account of the labour and ex- pense he was at in building the ark. Noah's salvation from the flood was an instance of the free and distinguishing mercy of God. Nor did God stand in need of Noah's care, or cost, or labour, to build an ark. The same power which created the Avorld, and which brought the flood of waters upon the earth, could have made the ark in an instant, without any care or cost of Noah, or any of the labour of those many workmen who were employed for so long a time. Yet God was pleased to appoint, that Noah should be saved in this way. So God hath appointed that man should not be saved without his undertaking and doing this work of which I have been speaking; and there- fore we are commanded to zoork out our ozon salvation with fear and treniblijig, Philip, ii. 12.
There are many wise ends to be answered by the establish- ment of such a work as pre-requisite to salvation. The glory of God requires it. For although God stands in no need of anything that men do to recommend them to his saving mercy, yet it would reflect much on the glory of God's wisdom and holiness, to bestow salvation on men in such a way as tends to encourage them in sloth and wickedness ; or in any other way than that which tends to promote diligence and holiness. Man was made capable of action, with many powers of both body and mind fitting him for it. He was made for business and not idle- ness : and the main business for which he was made, was that of religion. Therefore it becomes the wisdom of God to be- stow salvation and happiness on man, in such away as tends most to promote his end in this respect, and to stir him up to a diligent use of his faculties and talents.
It becomes the wisdom of God so to order it, that things of great value and importance should not be obtained without great labour and diligence. Much human learning and great moral accomplishments arc not to be obtained without care and labour. It is wisely so ordered, in order to maintain in man a due sense of the value of those things which are excellent. If great things were in common easily obtained, it would have a tendency to cause men to slight and undervalue them. Men commonly despise those things which are cheap, and which are obtained without difliculty.
Although the work of obedience performed by men, be not necessary in order to merit salvation ; yet it is necessary iirorder lo their being prepared for it. Men cannot be prepared for sal- vation without seeking it in such a wav as hath been described.
S£R. I. The Manner of seeking Salvation. 1 J
This is necessary, in order that they have a proper sense of their own necessities and unworthiness ; and in order that they be prepared and disposed to prize salvation when bestowed, and be properly thankful to God for it. The requisition of so great a work in order to our salvation, is no way inconsistent with the fredom of the offer of salvation; as after all, it is both offered and bestowed without any respect to our work, as the price or meritorious cause of our salvation, as 1 have already explained. Besides, salvation bestowed in this way is better for us, more for our advantage and happiness, both in this and the future world, than if it were given without this requisition.
II. Prop. This work or business, which must be done in order to the salvation of men, is a great undertaking. It often appears so to men upon whom it is urged. Utterly to break oii' from all their sins, and to give up themselves for ever to the business of religion, without making a reserve of any one lust, submitting to and complying with every command of God, in all cases, and persevering therein, appears to many so great a thing, that they are in vain urged to undertake it. In so doing it seems to them, that they should give up themselves to a perpetual bondage. The greater part of men therefore choose to put it off. and keep it at as great a distance as they can. They cannot bear to think of entering immediately on such a hard service, and rather than do it, they will run the risk of eternal damna- tion, by putting it off to an uncertain future opportunity.
Although the business of religion is far from really being as it appears to such men, for the devil will be sure, if he can, to represent it in false colours to sinners, and make it appear as black and terrible as he can ; yet it is indeed a great business, a great undertaking, and it is fit that all who are urged to it, should count the cost beforehand, and be sensible of the difficulty at- tending it, For though the devil discourages many from this undertaking, by representing it to be more difficult than it really is ; yet with others he takes a contrary course, and flatters them it is a very easy thing, a trivial business, which may be done at any time when they please, and so emboldens them to defer it from that consideration. But let none conceive any other no- tion of that business of religion, which is absolutely necessary to their salvation, than that it is a great undertaking. It is so on the following accounts.
1. It is a business of great labour and care. There are many commands to be obeyed, many duties to be done, duties to God, duties to our neighbour, and duties to ourselves. — There is much opposition in the way of these duties from with- out. There is a subtle and powerful adversary laying all man- ner of blocks in the way. There are innumerable temptations of Satan to be resisted and repelled. There is great opposition
12 TWENTY SERMONS ON VARIOUS SUBJECTS.
from the world, innumerable snares laid on every side, many rocks and mountains to be passed over, many streams to be passed through, and many flatteries and enticements from a vain world to be resisted. There is a great opposition from within , a dull and sluggish heart, which is exceedingly averse from that activity in religion which is necessary ; a carnal heart, which is averse from religion and spiritual exercises, and continuall}' draw- ing the contrary way ; and a proud and a deceitful heart, in which corruption will be exerting itself in all manner of ways. So that nothing can be done to any effect without a most strict and careful watch, great labour and strife.
3. It is a constant business. — In that business which re- quires great labour, men love now and then to have a space of relaxation, that they may rest from their extraordinary labour. But this is a business which must be followed every day. Luke ix. 23, " If any man will come after me, let him deny himself, and take up his cross daili/, and follow me." — We must never give ourselves any relaxation from this business ; it must be con- tinually prosecuted day after day. If sometimes we make a great stir and bustle concerning religion, but then lay all aside to take our ease, and do so from time to time, it will be of no good effect : we had even as good do nothing at all. The busi- ness of religion so followed is never like to come to any good issue, nor is the work ever like to be accomplished to any good purpose.
3. It is a great undertaking, as it is an undertaking oi great expense, — We must therein sell all : we must follow this busi- ness at the expense of all our unlawful pleasures and delights, at the expense of our carnal ease, often at the expense of our substance, of our credit among men, the good will of our neigh- bours, at the expense of all our earthly friends, and even at the expense of life itself. Herein it is like Noah's undertaking to build the ark, which, as hath been shown, was a costly under- taking: it was expensive to his reputation among men, exposing him to be the continual laughing-stock of all his neighbours and of the whole world : and it was expensive to his estate, and pro- bably cost him all that he had.
4. Sometimes the fear, trouble, and exercise of mind, which are undergo. ic respecting this business, and the salvation of the soul, are great and long continued, before any comfort is obtained. Sometimes persons in this situation labour long in the dark, and sometimes, as it were, in the very fire ; they having great distress of conscience, great fears, and many per- plexing temptations, before they obtain light and comfort to make their care and labour more easy to them. They some- times earnestly, and for a long time, seek comfort, but find it not, because they seek it not in a right manner, nor in the right objects. God therefore hides his face. They cry, but
SER. I. The Manner of seeking Salvation, 13
God doth not answer their prayers. They strive, but all seems m vain. They seem to themselves not at all to get forward, or nearer to a deliverance from sin ; but to go backward rather than forward. They see no glimmerings of light : things rather appear darker and darker. Insomuch that they are often ready to be discouraged, and to sink under the weight of their present distress, and under the prospect of future misery. In this situation, and under these views, some are almost driven to despair.
Many, after they have obtained some saving comfort, are again involved in darkness and trouble. It is with them as it was with the Christian Hebrews, Heb. x. 32, " After ye were illuminated, ye endured a great fight of afflictions." Some through a melancholy habit and distemper of body, together with Satan's temptations, spend a great part of their lives in distress and darkness, even after they have had some saving comfort.
5. It is a business which, by reason of the many diffi- culties, snares, and dangers that attend it, requires much in- struction, consideration, and counsel. There is no business wherein men stand in need of counsel more than in this. It is a difficult undertaking, a hard matter to proceed aright in it. There are ten thousand wrong ways, which men may take ; there are many labyrinths whereby many poor souls are entan- gled and never find the way out ; there are many rocks on which thousands of souls have suffered shipwreck, for want of having steered aright.
Men of themselves know not how to proceed in this busi- ness, any more than the children of Israel in the wilderness knew where to go without the guidance of the pillar of cloud and fire. There is great need that they search the scriptures, and give diligent heed to the instructions and directions (^on- tained in them, as to a light shining in a dark place ; and that they ask counsel of those skilled in these matters. And there is no business in which men have so much need of seeking to God by prayer, for his counsel, and that he would lead them in the right way, and show them the strait gate. " For strait is the gate and narrow is the way which leadeth unto life, and few there be that find it ;" yea, there are none that find it with- out direction from heaven.
The building of the ark was a work of great difficulty on this account, that Noah's wisdom was not sufficient to direct him how to make such a building as should be a sufficient security against such a flood, and which should be a con- venient dwelling-place for himself, his family, and all the various kinds of beasts, and birds, and creeping things. Nor could he ever have known how to construct this building, had not God uirected him.
14 TWENTY SERMONS ON VARIOUS SUBJECTS.
6. This business never ends till life ends. They that under- take this laborious, careful, expensive, self-denying business, must not expect to rest from their labours, till death shall have put an end to them. The long continuance of the work which Noah undertook was what especially made it a ^reat underta- king. This also was what made the travel of the children of Israel throu^^h Ihe wilderness appear so great to them, that it was continued for so long a time. Their spirits failed, they were dis- couraged, and had not a heart to go through with so great an undertaking.
But such is this business that it runs parallel with life, whether it be longer or shorter. Although we should live to a great age, our race and warfare will not be finished till death shall come. We must not expect that an end will be put to our labour, and care, and strife, by any hope of a good estate which we may obtain. Past attainments and past success will not ex- cuse us from what remains for the future, nor will they make future constant labour and care not necessary to our salvation.
III. Men should be willing to engage in and go through this business, however great and difficult it may seem to them, seeing it is for their own salvation. — Because,
1. A deluge of wrath will surely come. The inhabitants of the old world would not believe that there would come such a flood of waters upon the earth, as that of which Noah told them, though he told them often ; neither would they take any care to avoid the destruction. Yet such a deluge did come; nothing of all those things of which Noah had forewarned them, failed.
So there will surely come a more dreadful deluge of divine wrath on this wicked world. We are often forewarned of it in the scriptures, and the world, as then, doth not believe any such thing. Yet the threatening will as certainly be accomplished, as the threatening denounced against the old world. A day of wrath is coming ; it will come at its appointed season ; it will not tarry, it shall not be delayed one moment beyond its appointed time.
2. All such as do not seasonably undertake and go through the great work mentioned, will surely be sxvalloioed up in this deluge. When the floods of wrath shall come, they will universally overwhelm the wicked world : all such as shall not have taken care to prepare an ark, will surely be swallowed up in it : they will find no other way of escape. In vain shall salvation be expected from the hills, and from the multitude of mountains ; for the flood shall be above the tops of all the mountains. Or if they shall hide themselves in the caves and dens of the mountains, there the waters of the flood will find them out, and there shall they miserably perish.
As those of the old world who were not in the ark perished, (Gen. vii. 21 — 23.) so all who shall not have secured to them-
SER. I. The Manner of seeking Salvation. 15
selves a place in the spiritual ark of the Gospel, shall perish much more miserably than the old world. — Doubtless the in- habitants of the old world had many contrivances to save them- selves. Some, we may suppose, ascended to the tops of their houses, being driven out of one story to another, till at last they perished. Others climbed to the tops of high towers ; who yet were washed thence by the boisterous waves of the rising flood. Some climbed to the tops of trees ; others to the tops of mountains, and especially of the highest mountains. But all was in vain ; the flood sooner or later swallowed them all up, only Noah and his family, who had taken care to pre- pare an ark, remained alive.
So it will doubtless be at the end of the world, when Christ shall come to judge the world in righteousness. Some, when they shall look up and see him coming m the clouds of heaven, shall hide themselves in closets, and secret places in their houses. Others, flying to the caves and dens of the earth, shall attempt to hide themselves there. Others shall call upon the rocks and mountains to fall on them, and cover them from the face of him that sitteth on the throne, and from the wrath of the Lamb. — So it will be after the sentence is pronounced, and wicked men see that terrible fire coming, which is to burn this world for ever, and which will be a deluge of fire and will burn the earth even to the bottoms of the mountains, and to its very centre. (Deut. xxxiii. 22,) " For a fire is kindled in mine anger and shall burn to the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains." I say, when the wicked shall, after the sentence, see this great fire beginning to kindle, and to take hold of this earth ; there will be many contrivances devised by them to escape, some flying to caves and holes in the earth, some hiding themselves in one place, and some in another. But let them hide themselves where they will, or let them do what they will, it will be utterly in vain. Every cave shall burn as an oven, the rocks and mountains shall melt with fervent heat, and if they could creep down to the very centre of the earth, still the heat would follow them, and rage with as much vehemence there, as on the very surface.
So when wicked men, who neglect their great work in their lifetime, who are not willing to go through the difficulty and labour of this work, draw near to death, they sometimes do many things to escape death, and put forth many endeavours to lengthen out their lives at least a little longer. For this end they send for physicians, and perhaps many are consulted, and their prescriptions are punctually observed. They also use many endeavours to save their souls from hell. They cry to God ; they confess their past sins ; they promise future refor- mation : and, oh ! what would they not give for some small
16 TWENTY SERMONS ON VARIOUS SUBJECTS.
addition to their lives, or some hope of future happiness. But all proves in vain : God hath numbered their days and finished them ; and as they have sinned away the day of grace, they must even bear the consequence, and for ever lie down in sorrow.
3. The destruction, when it shall come, will be injinitely terrible. The destruction of the old world by the flood was terrible ; but that eternal destruction which is comiug on the wicked is infinitely more so. That flood of waters was but an image of this awful flood of divine vengeance. When the waters poured down, more like spouts or cataracts, or the fall of a great river, than like rain ; what an awful appearance was there of the wrath of God ! This however is but an image of that terrible out-pouring of the wrath of God which shall be for ever, yea for ever and ever, on wicked men. And when the fountains of the great deep were broken up, and the waters burst forth out of the ground, as though they had issued out of the womb, (Job xxxviii. 8,) this was an image of the mighty breakings forth of God's wrath, which >hall be, when the flood- gates of wrath shall be drawn up. How may we suppose that the wicked of the old world repented that they had not heark- ened to the warnings which Noah had given them, when they saw these dreadful things, and saw that they must perish ! How much more will you repent your refusing to hearken to the gracious warnings of the gospel, when you shall see the fire of God's wrath against you, pouring down from heaven, and bursting on all sides out of the bowels of the earth.
4. Though the work which is necessary in order to man's salvation be a great work, yet it is not impossible. What was required of Noah, doubtless appeared a very great and difficult undertaking. Yet he undertook it with resolution, and he was carried through it. So if we undertake this work with the same good will and resolution, we shall undoubtedly be successful. However difficult it be, yet multitudes have gone through it, and have obtained salvation by the means. It is not a work beyond the faculties of our nature, nor beyond the oppor- tunities which God giveth us. If men will but take warning and hearken to counsel, if they will but be sincere and in good earnest, be seasonable in their work, lake their opportunities, use their advantages, be steadfast and not wavering ; they shall not fail.
APPLICATION.
The use I would make of this doctrine, is to exhort all to undertake and go through this great work, which they have to do in order to their salvation, and this, let the work seem ever so great and difficult. If your nalure^be averse to it. and there
SEii. I. The Manner of seeking Salvation, 17
seems to be very frightful things in the way, so that your heart is ready to fail at the prospect ; yet, seriously consider what has been said, and act a wise part. Seeing it is for yourselves, for your own salvation ; seeing it is for so great a salvation, for your deliverance from eternal destruction ; and seeing it is of such absolute necessity, in order to your salvation, that the deluge of divine wrath will come, and there will be no escaping it without preparing an ark ; is it not best for you to under- take the work, engage in it with your might, and go through it, though this cannot be done without great labour, care, difficulty, and expense ?
I would by no means flatter you concerning this work, or go about to make you believe, that you shall find an easy, light business of it : No, I would not have you expect any such thing. I would have you sit down and count the cost; and if you cannot find it in your hearts to engage in a great, hard, laborious, and expensive undertaking, and to persevere in it to the end of life, pretend not to be religious. Indulge yourselves in your ease ; follow your pleasures ; eat, drink, and be merry; even conclude to go to hell in that way, and never make any more pretences of seeking your salvation. Here consider seve- I'al things in particular.
1. How oft ett you have been warned of the approaching flood of God's wrath. How frequently have you been told of hell, heard the threatenings of the word of God set before you, and been warned to flee from the wrath to come. It is with you as it was with the inhabitants of the old world. Noah warned them abundantly of the approaching flood, and coun- selled them to take care for their safety. 1 Pet. iii. 19, 20. — Noah warned them in words ; and he preached to them. He warned them also in his actions. His building the ark, which took him so long a time, and in which he employed so many hands, was a standing warning to them. All the blows of the hammer and axe, during the progress of that building, were so many calls and warnings to the old world, to take care for their preservation from the approaching destruction. Every knock of the workmen was a knock of Jesus Christ at the door of their hearts : Bat they would not hearken. All these warnings, though repeated every day, and continued for so long a time, availed nothing.
Now, is it not much so with you, as it was with them ? How often have you been warned! how have you heard the warning knocks of the gospeh sabbath after sabbath, for these many years ! Yet how have some of you no more regarded them than the inhabitants of the old world regarded the noise of the work- men's tools in Noah's ark !
Vol. VL 3
18 TWENTY SERMONS ON VARIOUS SUBJECTS.
Obj. But here possibly it may be objected by some, that though it be true they have often been told of hell, yet they never saw any thing of it, and therefore they cannot realize it that there is any such place. They have often heard of hell, and are told that wicked men, when they die, go to a most dreadful place of torment ; that hereafter there will be a day of judgment, and that the world will be consumed by fire. But how do they know that it is really so ? How do they know what becomes of those wicked men that die ? None of them come back to tell them. They have nothing to depend on but the word which they hear. And how do they know that all is not a cunningly-devised fable ?
Ans. The sinners of the old world had the very same ob- jection against what Noah told them of a flood about to drown the world. Yet the bare word of God proved to be sufficient evidence that such a thing was coming. What was the reason that none of the many millions then upon earth believed what Noah said, but this, that it was a strange thing, that no such thing had ever before been known ? And what a strange story must that of Noah have appeared to them, wherein he told them of a deluge of waters above the tops of the mountains ! There- fore it is said, Heb. xi. 7, that " Noah was warned of God of things not seen as yet." It is probable, none could conceive how it could be that the whole woi'ld should be drowned in a flood of waters ; and all were ready to ask, where there was water enough for it ; and by what means it should be brought upon the earth ? Noah did not tell them how it should be brought to pass ; he only told them that God had said that it should be : and that proved to be enough. The event shewed their folly in not depending on the mere word of God, who was able, who knew how to bring it to pass, and who could not lie.
In like manner the word of God will prove true, in threat- ening a flood of eternal wrath to overwhelm all the wicked. You will believe it when the event shall prove it, when it shall be too late to profit by the belief. The word of God will never fail; nothing is so sure as that; heaven and earth shall pass away, but the word of God shall not pass away. It is firmer than mountains of brass. At the end, the vision will speak and not lie. The decree shall bring forth, and all wicked men shall know that God is the Lord, that he is a God of truth, and that they arc fools who will not depend on his word. The wicked of the old world counted Noah a fool for depending so much on the word of God, as to put himself to all the faitigue and ex- pense of building the ark ; but the event shewed that they them- selves were the fools, and that he was wise.
2. Consider that the Spirit of God will not always strive witli you : nor will his long-suffering always wait upon you»
SER. T« The Mamici' of seeking Salvation, 19
So God said concerning the inhabitants of the old world, Gen, vi. 3. '• My spirit shall not always strive with man, for that he also is flesh ; yet his days shall be one hundred and twenty years." All this while God was striving with them. It was a day of grace with them, and God's long suffering all this while waited upon them. (1 Pet. iii. 20.) " Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing." All this while they had an opportunity to escape, if they would but hearken and believe God.
Even after the ark was finished, which seems to have been but little before the flood came, still there was an opportunity : the door of the ark stood open for some time. There was some time during which Noah was employed in laying up stores in the ark. Even then it was not too late ; the door of the ark yet stood open. — About a week before the flood came, Noah was commanded to begin to gather in the beasts and birds. During this last week still the door of the ark stood open. But on the very day that the flood began to come, while the rain was yet withheld, Noah and his wife, his three sons, and their wives, went into the ark; and we are told, Gen. vii. 16, " That God shut him in." Then the day of God's patience was past ; the door of the ark was shut ; God himself, who shuts and no man opens, shut the door. Then all hope of their escaping the flood was past; it was too late to repent that they had not hearkened to Noah's warnings, and had not entered into the ark while the door stood open.
After Noah and his family had entered into the ark, and God had shut them in, after the windows of heaven were opened, and they saw how the waters were poured down out of heaven, we may suppose that many of those who were near came run- ning to the door of the ark, knocking, and crying most piteously for entrance. But it was too late ; God himself had shut the door, and Noah had no license, and probably no power to open it. We may suppose, they stood knocking and calling. Open to us, open to us ; O let us in ; we beg that we may be let in. And probably some of them pleaded old acquaintance with Noah ; that they had always been his neighbours, and had even helped him to build the ark. But all was in vain. There they stood till the waters of the flood came, and without mercy swept them away from the door of the ark.
So it will be with you, if you continue to refuse to hearken to the warnings which are given you. Now God is striving with you; now he is warning you of the approaching flood, and call- ing upon you sabbath after sabbath. Now the door of the ark stands open. But God's spirit will not always strive with you ; his long suffering will not always wait upon you. There is an
20 XWENTV SERMONS ON VARIOUS SUBJECTS.
appointed day of God's patience, which is as certainly linnited as it was to the old world. God hath set your bounds, which you cannot pass. Though now warnings are continued in plenty, yet there will be last knocks and last calls, the last that ever you shall hear. When the appointed time shall be elapsed, God will shut the door, and you shall never see it open again ; for God shutteth and no man openeth. — If you imjirove not your oppor- tunity before that time, you will cry in vain, " Lord, Lord, open to us." (Matt. xi. 12. and Luke xiii. 25, &;c.) While you shall stand at the door with your piteous cries, the flood of God's wrath will come upon you, overwhelm you, and" you shall not escape. The tempest shall carry you away without mercy, and you shall be for ever swallowed up and lost.
3. Consider how mighty the billows of divine wrath will be when they shall come. The waters of Noah's flood were very great. The deluge was vast ; it was very deep ; the billows reached fifteen cubits above the highest mountains ; and it was an ocean which had no shore ; signifying the greatness of that wrath which is coming on wicked men in another world, which will be like a mighty flood of waters overwhelming them, and rising vastly high over their heads, with billows reaching to the very heavens. Those billows will be higher, and heavier than mountains on their poor souls. The wrath of God will be an ocean without shores, as Noah's flood was : it will be misery that will have no end.
The misery of the damned in hell can be better represented by nothing, than by a deluge of misery, a mighty deluge of wrath, which will be ten thousand times worse than a deluge of waters; for it will be a deluge of liquid fire, as in the scriptures it is called a lake of fire and brimstone. — At the end of the world all the wicked shall be swallowed up in a vast deluge of fire, which shall be as great and as mighty as Noah's deluge of water. (See 2 Pet. iii. 5, G, 7.) After that the wicked will have mighty billows of fire and brimstone eternally rolling over their poor souls, and their miserable tormented bodies. Those billows may be called vast liquid mountains of fire and brimstone. And when one billow shall have gone over their heads, another shall follow, without intermission, giving them no rest day nor night to all eternity.
4. This flood of wrath will probably come upon you suddenly, when you shall think little of it, and it shall seem far from you. so the flood came upon the old world ; See Matt. xxiv. 36, &c. — Probably many of them were surprised in the night by the waters bursting in suddenly at their doors, or under the founda- tions of their houses, coming in upon them in their beds. For when the fountains of the great deep were broken up, the wa- ters, as observed before, burst forth in mighty torrents. To such
,SER. I. Tlie Manner of seeking Salvation. 2 1
a sudden surprise of the wicked of the old world in the night, probably that alludes in Job xxvii. 20. " Terrors take hold on him as waters; a tempest stealeth him away in the night."
So destruction is wont to come on wicked men, who hear many warnings of approaching destruction, and yet will not be influenced by them. For " he that is often reproved, and hardeneth his neck, shall suddenly be destroyed, and that with- out remedy." (Prov. xxix. 1.) And '-when they shall say, Peace and safety ; then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape." 1 Thess. V. 3.
5. If you will not hearken to the many warnings which are given you of approaching destruction, you will be guilty of more than brutish madness, "The ox knoweth his owner, and the ass his master's crib." They know upon whom they are de- pendent, and whom they must obey, and act accordingly. But you, so long as you neglect your own salvation, act as if you knew not God, your creator and proprietor, nor your dependence upon him. — The very beasts, when they see signs of an ap- proaching storm, will betake themselves to their dens for shelter. Yet you, when abundantly warned of the approaching storm of divine vengeance, will not fly to the hiding place from the storm, and the covert from the tempest. The sparrow, the swallow, and other birds, when they are forewarned of approaching winter, will betake themselves to a safer climate. Yet you who have been often forewarned of the piercing blasts of divine wrath, will not, in order to escape them, enter into the New Jerusalem, of most mild and salubrious air, though the gate stands wide open to receive you. The very ants will be diligent in summer to lay up for winter : Yet you will do nothing to lay up in store a good foundation against the time to come. Balaam's ass would not run upon a drawn sword, though his master, for the sake of gain, would expose himself to the sword of God's wrath; and so God made the dumb ass, both in words and actions, to rebuke the madness of the prophet, 1 Pet. ii. 16. In like manner, you, although you have been often warned that the sword of God's wrath is drawn against you and will certainly be thrust through you, if you proceed in your present course, still proceed regardless of the consequence.
So God made the very beasts and birds of the old world to rebuke the madness of the men of that day : For they, even all sorts of them, fled to the ark, while the door was yet open : which the men of that day refused to do ; God hereby thus sig- nifying, that their folly was greater than that of the very brute creatures. — Such folly and madness are you guilty of, who refuse to hearken to the warnings that are given you of the approaching flood of the wrath of God,
22 TWENTY SERMONS ON VARIOUS SUBJECTS.
You have been once more warned to-day, while the door of the ark yet stands open. You have, as it were, once again heard the knocks of the hammer and axe in the building of the ark, to put you in mind that a flood is approaching. Take heed therefore thai you do not still stop your ears, treat these warnings with a regardless heart, and still neglect the great work which you have to do, lest the flood of wrath suddenly come upon you, sweep you away, and there be no remedy.
SERMON 11^
THE UNREASONABLENESS OF INDETERMINATION IN RELIGION.
1 Kings xviii. 21.
And Elijah came unto all the people^ and said, How long halt ye between two opinions ? If the Lord he God, follow him ; hut if Baal, then follow him. And the people answered him not a word.
It is the manner of God, before he bestows any signal mercy on a people, first to prepare them for it ; and before he removes any awful judgments which he hath brought upon them for their sins, first to cause them to forsake Ihose sins which procured those judgments. We have an instance of this in the context. — It was a time of sore famine in Israel. There had been nei- ther rain nor dew for the space of three years and six months. This famine was brought upon the land for their idolatry. But God was now about to remove this judgment; and therefore, to prepare them for it, sends Elijah to convince them of the folly of idolatry, and to bring them to repentance for it. in order to this, Elijah, by the command of the Lord, goes and shews him- self to Ahab, and directs him to send and gather all Israel to him at Mount Carmel, and all the prophets of Baal, four hundred and fifty, and the prophets of the groves that ate at Jezebel's table, four hundred, that they might determine the matter and bring the controversy to an issue, whether Jehovah or Baal were God. To this end, Elijah proposes, that each should take a bullock, that he should take one, and the prophets of Baal another, that each should cut his bullock in pieces, lay it on the wood, and put no fire under ; and that the God who should answer by fire should be concluded to be God.
The text contains an account of what Elijah said to all the people at their first meeting, and of their silence : " And Elijah came unto all the people, and said. How long halt ye between two opinions ? If the Lord be God, follow him •, but if Baal,
* Dated, June 173^.
24 TWENTY SERMONS ON VARIOUS SUBJECTS.
then follow him." To which the people, it seems, made no reply. In these words, we may observe,
1. How Elijah expostulates with the people about their baiting so long between two opinions ; in which expostulation may be observed,
(1.) What the two opinions were, between which they halted, viz. Whether the Lord were God, or whether Baal were God. The case in Israel seems to have been this ; there were some who were altogether for Baal, and wholly rejected the true God; of which number, to be sure, were Jezebel and the prophets of Baal. And there were some among them who were altogether for the God of Israel, and wholly rejected Baal : as God told Elijah, that " he had yet left in Israel seven thou- sand that had not bowed the knee to Baal, and whose mouths had not kissed him.'' 1 Kings xix. 18.
But the rest of the people halted between two opinions. They saw that some were for one, and some for the other, and they did not know which to choose; and, as is commonly the case when difference of opinion prevails, there were many who had no religion at all ; they were not settled in any thing ; the different opinions prevalent in Israel distracted and confounded them. Many who professed to believe in the true God, were yet very cold and indifferent, and many were wavering and un- settled. They saw that the king and queen were for Baal ; and Baal's party was the prevailing party ; but their forefathers had been for the Lord ; and they knew not which were right. Thus they halted between two opinions.
(^2.) In this expostulation is implied the unreasonableness of their thus halting between two opinions. '"How long halt ye between two opinions ? If the Lord be God, follow him : but if Baal, then follow him." Which implies that they ought to determine one way or the other.
2. Wc may observe their silence on this occasion: "And the people answered him not a word," as being convicted in their own consciences of the unreasonableness of their being for so long a time wavering and unresolved ; they had nothing to reply in excuse for themselves.
Doctrine. Unresohedness in religion is very unrea- i>07iable,
I. Prop. Many persons remain exceedingly undetermined with respect to religion. They are very much undetermined in themselves whether to embrace religion or to reject it. Many who are baptized, and make a profession of religion, and seem to be Christians, are yet in their own minds halting between two opinions : they never yet came fully to a conclusion whether to be Christians or not. They are taught the Christian religion in their childhood, and have the Bible, the word preached, and the means of grace all their days : vet continue, and grow up. and
SER. II. The unreasonableness of Indetermination, tfrc. 25
many grow old, in an unresolvedness whether to embrace Christianity or not; and many continue unresolved as long as they live.
1 . There are some persons who have never come to a settled determination in their own minds, whether or no there be any t7-uth in religion. They hear of the things of religion from their childhood all their days ; but never come to a conclusion in their own minds whether they be real or fabulous. Parti- cularly, some have never come to any determination in their own minds, whether there be any such thing as conversion. — They hear much talk about it, and know that many pretend to be the subjects of it; but they are never resolved whether all be not merely designed hypocrisy and imposture.
Some never come to any determination whether the scrip- tures be the word of God, or whether they be the invention of men ; and whether the story concerning Jesus Christ be any thing but a fable. They fear it is true, but sometimes very much doubt of it. Sometimes when they hear arguments for it they assent that it is true ; but upon every little objection or temptation arising, they call it in question ; and are always wavering, and never settled about it.
So it seems to have been with many of the Jews in Christ^s time ; they were always at a loss what to make of him, whether he were indeed the Christ, or whether he were Elias, or one of the old prophets, or a mere impostor. John x. 24, 25. "Then came the Jews round about him, and said unto him. How long dost thou make us to doubt ? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not." Some have never so much as come to a resolution in their own minds, whether there be a God or not. They know not that there is, and oftentimes very much doubt of it.
2. There are some who never have come to any determina- tion in their own minds whether to embrace religion in the prac- tice of it. Religion consists not merely, or chiefly in theory or speculation, but in practice. It is a practical thing ; the end of it is to guide and influence us in our practice : and considered in this view, there are multitudes who never have come to a con- clusion whether to embrace religion or not. It is probably pretty general for men to design to be religious some time or other before they die ; for none intend to go to hell. But they still keep it at a distance ; they put it off" from time to time, and never come to any conclusion which determines them in their present practice. And some never so much as fix upon any time. They design to be religious some time before they die, but they know not when.
There are many who have always continued unresolved about the necessity of striving and being earnestly engaged for salvation. They flatter themselves that they may obtain salva-
VOL. VI. 4
26 TWENTY SERMONS ON VARIOUS SUBJECTS.
tion, though they be not so earnestly engaged ; though they mind the world and their worldly affairs more than their salva- tion. They are often told how necessary it is that they make haste and not delay, that they do whatever their hand findeth to do with their might; that a dull, slack way of seeking sal- vation, is never likely to be effectual. But of these things they are never thoroughly convinced. Some seem to resolve to be in earnest, and seem to set out with some engagedness of mind ; but soon fail, because they have never been fully convinced of its necessity.
Many have never come to a determination what to choose for their portion. There are but two things which God offers to mankind for their portion : one is this world, with the plea- sures and profits of sin, together with eternal misery ensuing : the other is heaven and eternal glory, with a life of self-denial and respect to all the commands of God. Many, as long as they live, come to no settled determination which of these to choose. They must have one or the other, they cannot have both ; but they always remain in suspense, and never make their choice.
They would fain have heaven and this world too ; they would have salvation, and the pleasures and profits of sin too. But considering heaven and the world, as God offers them, they will have neither. God offers heaven only with the self-denial and difficulty which are in the way to it ; and they are not will- ing to have heaven on these conditions. God offers the world and the pleasures of sin to men not alone, but with eternal mi- sery in connexion with them : and so neither are they willing to have the world. They would fain divide heaven from the holi- ness and self-denial which are the way to it, and from the holi- ness which reigns in it, and then they would be glad to have heaven. They would fain divide sin from hell, and then they would fully determine for ever to cleave to sin.
But God will not make such a division for them- They must have one or the other of these for their portion, as God offers ; and therefore they never make any choice at all. In- deed they do practically and in effect choose sin and hell. But they do not come to any resolution in their ow7i minds which they will have for their portion, whether heaven and holiness, or the world and hell : they are always wavering and halting be- tween two opinions. Sometimes they seem to determine for the one, and sometimes for the other. When they meet with no difficulty or temptation, and can, as they say, do their duty without hurting themselves or much crossing their carnal in- clinations, they seem to choose heaven and holiness. At other times, wherein they meet with difficulty in the way of duty, and great temptations of worldly profits or pleasures are laid before them, then they choose the world, and let heaven and holiness alone. — There are among us vast multitudes before whom these
HER, II. The Unreasonableness of Indetermination, S/c. 27
two things have been set hundreds of times, who have never to this day conae to a determination which to have.
So they have never yet determined which shall be their master, whether God or Mammon. There are but few who have undertaken the service of God, and are come to a resolu- tion and preparedness of mind to serve God, and follow Christ at all times, and to whatever difficulties it may expose them. Yet, at the same time, neither are they determined that they will continue to serve Satan : they are afraid to draw up such a conclusion. — Thus many spend their lives without making their choice, though they do in the mean-time practically choose the service of Satan. These are the persons of whom the apostle James speaks in chap. i. 8. " The double-minded man is unstable in all his ways."
II. To continue thus undetermined and unresolved in the things of religion, is very unreasonable, and that upon the fol- lowing accounts.
1. In the things of religion, we are to the highest degree interested. The truth or falsehood of the doctrines of religion concern us to the highest degree possible. It is no matter of indifference to us whether there be a God or not ; or whether the scriptures be the word of God ; or whether Christ be the Son of God ; or whether there be any such thing as conversion. It makes an infinite difference to us, whether these things be so or not. Therefore we are under the greatest obligation in point of interest to resolve in our minds whether they be true or false. They who are undetermined whether there be any truth in reli- gion, and are contented to be so, not inquiring, nor thoroughly using the means to be determined, act very unreasonably. They remain in doubt, whether there be any such thing as a heaven or hell ; are quiet and easy to continue ignorant in this matter ; are not engaged in their minds to come to a determination ; do not search and inquire what arguments there are to prove any such things ; nor diligently weigh and consider the force of them ; but busy their minds about other things of infinitely less importance; and act as if they thought it did not much concern them whe- ther there be a future and eternal state.
If they think that there is not, yet it is a matter of so great importance, that no wise man would rest until he had satisfied himself; because if there be such a future state as the scriptures assert, then we must have our part in it, either in a state of eternal rewards, or in a state of eternal punishment. So it is no matter of indifference to us, what we have for our portion, whether this world with hell, or a life of holiness and self-denial with heaven. These opposite portions relate, not merely to a few days in this world, but to eternity. It is infinite madness, therefore, not to come to a determination.
28 TWENTY SERMONS ON VARIOUS SUBJECTS.
So it is no matter of indifference what master we serve, whether God or Mammon ; or what interest we will pursue, whether our temporal or eternal interest ; or which we prefer, the commands of God, or our pleasures, our ease, and conve- nience. We ought, therefore, to come to some determination which we will choose.
2. God hath made us reasonable creatures, and capable of rationally determining for ourselves. Doubtless God hath made man capable of discovering the truth in matters of religion, of coming to a good determination in these questions, whether the scriptures be the word of God, whether there be a future state, and the like. The resolution of these questions, which it so much concerns us to determine, is not above our capacities. God hath not set these things beyond the extent of our faculties.
God hath made us capable of making a wise choice for ourselves, as to the life we shall choose to lead. He hath given man so much understanding, as to make him capable of deter- mining which is best ; to lead a life of self-denial and enjoy eternal happiness, or to take our swing in sinful enjoyments, and burn in hell forever. The question is of no difficult de- termination. It is so far from being a matter too hard for our reason, that the reason of a child is sufficient to determine this matter. Therefore, men, in remaining undetermined in these matters, do not act as reasonable creatures, but make themselves like "the horse and the mule, which have no understanding," Psal. xxxii. 9.
3. God puts into our hands a happy opportunity to deter- mine for ourselves. What better opportunity can a man desire to consult his own interest, than to have liberty to choose his own portion ? God setteth life and death before us. Deut. XXX. 19. "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing ; therefore choose life, that thou and thy seed after thee may live." See also Ezek. xviii. 31, 32; and chap, xxxiii. 11. What better opportunity can we desire for securing to ourselves the greatest good, than to have eternal life and unchangeable happiness set before us, and offered to our choice ? Therefore those who neglect coming to a resolution, act unreasonably, be- cause they stand so much in their own light, and neglect so glorious an opportunity.
4. The things among which we are to make our choice are but few in number ; there are but two portions set before us, one of which must be our portion ; either life or death, either blessing or cursing ; either a life of universal and perse- vering obedience with eternal glory, or a worldly, carnal, wicked life, with eternal misery. If there were many terms in the offer made us, many things of nearly an equal value, one of which we must choose, to remain long in suspense and undetermined
SER. II. The Unreasonableness of Indeterminatmi, 4^c. 29
would be more excusable; there would be more reason for long deliberation before we should fix. But there are only two terms, there are but two states in another world, in one or the other of which we must be fixed to all eternity.
And there are but two states in this world, a state of sin, and a state of holiness ; a natural state, and a converted state. There is but one way in which we can come to life, which renders the determination of reason much the easier. There are but two masters, to one of which we must be reputed the ser- vants, Baal and Jehovah, God and Mammon : There are but two competitors for the possession of us, Christ and the devil. — There are but two paths, in one of which you are to travel, either in the strait and narrow way which leadeth unto life, or the broad way which leadeth unto destruction.
This shews the unreasonableness of those who live under light, and have the offers of the gospel made to them, and yet remain from year to year unfixed and undetermined, halting between two opinions.
5. God hath given us all needed helps to determine us. We have all needful helps to determine our understandings, as to the truth of the things of religion, as whether there be a God, whether the scriptures be the word of God, whether there be a future state, &:c. We are not left in the dark as to these things, as the poor Heathens are, who are under great disadvantages to come to the knowledge of the truth, though they be not under an impossibility, for they may haply feel after God and find him, Acts xvii. 27. But we have a clear sunshine to guide us, we have a particular description of those things which are set up before us for truth, and have great op- portunity to examine them. The scripture lies open before us, and all the doctrines of the gospel are particularly set forth, with the reasons on which their evidence is founded. We may search and try their force and sufficiency, as we please.
We have great helps to a wise and rational determination in our choice ; to determine whether it be best for us to choose a life of sin or a life of holiness, the service of God or the service of Baal. We have very plainly set before us the ad- vantages of both sides ; the loss and gain are particularly stated. Christ hath dealt by us faithfully, and hath told us what we shall get, and what we shall lose, by being his fol- lowers. He hath also told us what we shall get, and what we shall lose by a life of sin. He hath not dealt by us deceitfully. He hath not pretended greater advantages in godliness than there really are, nor greater disadvantages or dangers in sin; John xiv. 2. " In my father's house are many mansions. If it were not so, I would have told you."
He hath told us plainly that we must take up the cross daily and follow him ; that we must hate father and mother.
30 TWENTY SERMONS ON VARIOUS SUBJECTS.
and wife and children, and brethren and sisters, and our owi. life also, in order to become his disciples ; and that we must cut off our right hands, and pluck out our right eyes, in order to enter into heaven. Thus we have a fair opportunity to count the costs on both sides, and are directed so to do : Luke xiv. 28. — How unreasonable therefore is it for men who have all these helps and advantages, to remain in suspense, and to come to no conclusion whether they will be Christians or Heathens, whether they will be for God or the devil ; though they have lived under the preaching of the word and offers of the gospel for many years.
6. We have no reason to expect to be under better ad- vantages to determine hereafter than we are now. We never shall have a clearer revelation of gospel truth ; never shall have the advantages and <lisadvantages of both sides more plainly set before us, than they are already in the word of God ; nor are we ever like to be under better advantages to know what will be best for us, and most for our interest. Those therefore who delay, gain nothing by their delays, but give Satan more opportunity to darken their minds, to deceive them, and lead them astray in their choice. Therefore their delay of coming to a resolution is unreasonable.
7. If they come not to a determination in this life, God will determine for them, and will appoint them their portion with the wicked. If sinners, by refusing to choose either life or death, either heaven or hell, could thereby avoid both, or if in this case the matter would remain undetermined, till they should determine it ; the folly and unreasonableness of delaying a determination would not be so great. But that is not the case ; if they go on halting between two opinions, God will determine for them, and that quickly ; he will determine where their portion shall be, viz. among the unbelievers, in the lake that burneth with fire and brimstone for ever. God will not wait upon them always, to see what they will choose ; but he will put an issue to the matter by his unalterable sentence. — Therefore it becomes all, if they are afraid to have their lot assigned them in hell, to come soon to a determination.
8. Delay in this case is unreasonable, because those who delay know not how soon the opportunity of choosing for themselves will be past. This opportunity will last no longer than life ; when once life is past, they will no more have the offer made them ; the sentence will be past ; the matter will be closed.
Those who delay their choice in this world, will be glad to choose afterwards •, then they will not be at a loss which to choose ; they will be able easily to determine. The judgments of sinners, after this life, are soon resolved, whether there be
SEn. II. 2'Ae Unreasonableness of Indeterminalion,ii-c. 31
any truth in religion or not; they can soon determine which is most eligible, — a life of obedience and self-denial, with hea- ven for a reward, or a life of irreligion and sin, with hell for a punishment. They no longer halt between two opinions ; but it is too late, their opportunity is past. They would give all the world for another opportunity to choose ; they would then soon come to a determination. But it will not be granted them.
APPLICATION.
T. Let this put every one upon examining himself, whether or no he have ever yet come to a full determination in the affair of religion.
First, Inquire whether you have yet come to a full deter- mination with respect to the truth of the things of religion. Have you ever been fully convinced ? Is it a question which has been answered and determined with you, whether there be a future state ; or does it yet remain a question with you unre- solved ? Are you not yet to seek whether there be any future state, and whether or no the story about Jesus Christ be any more than a fable ? Here I desire you to note two things.
1. If the main reason why you assent to the truth of reli- gion be, that others believe so, and you have been so instructed from your childhood, you are of those with whom the truth of religion yet remains undetermined. Tradition and education will never fix and settle the mind in a satisfactory and effectual belief of the truth. Though men, taking religion upon trust, may seem to give a full assent to the truth of religion, and not to call it in question, yet such a faith will not stand a shock ; a temptation easily overthrows it. The reason of man, in time of trial, will not rest on so poor an evidence.
There are multitudes who seem to grant the truth of re- ligion, with whom the main foundation of their faith is the tradition of their fathers, or the profession of their neighbours ; and it is to be feared, it is so with many who count themselves good Christians. But as to all such persons as never have seen any other evidence to satisfy them, either of the truth or false- hood of religion, they only halt between two opinions. — The same may be said of those who are unstable in their disposition with regard to Christ, or the things which he taught.
2. If you are fully come to a determination concerning the things of religion, that they are true, they will be of weight with you above all things in the world. If you be really convinced that these things are no fable, but reality, it is impossible but that you must be influenced by them above all things in the world ; for these things are so great, and so infinitely exceed all temporal things, that it cannot be otherwise. He that really is
32 TWENTY SERMONS ON VARIOUS SUBJECTS.
convinced, that there is a heaven and hell, and an eternal judg- ment ; that the soul, as soon as parted from the body, appears before the judgment seat of God ; and that the happiness and misery of a future state is as great as the scripture represents it ; or that God is as holy, just, and jealous, as he hath declar- ed concerning himself in his word ; I say, he that is really convinced, and hath settled it with himself, that these things are certainly true, will be influenced by them above all things in the world. He will be more concerned by far how he shall escape eternal damnation, and have the favour of God and eternal life, than how he shall get the world, gratify the flesh, please his neighbours, get honour, or obtain any temporal advantage whatsoever. His main inquiry will not be, what shall I eat, and what shall I drink, (Sic. but he will seek first the kingdom of God and his righteousness.
Examine yourselves therefore by this : Are not your hearts chiefly set upon the world and the things of it ? Is it not more your concern, care, and endeavour, to further your outward interest, than to secure an interest in heaven ? And is not this the very reason that you have never seen the reality of eternal things ?
Secondly. Inquire whether you have ever yet come to a de- termination about religion with respect to the practice of it ; whether you have chosen heaven with the way to it, viz. the way of obedience and self-denial, before this world and the ways of sin ; whether you have determmed upon it as most eligible, to devote yourselves to the service of God. — Here I shall men- tion three or four things, which are signs that men halt between two opinions in this matter.
1. To put off duty till hereafter. When persons love to keep their duty at a distance, engage not in it for the present, but think of engaging when they shall be under better conve- niences for it ; — when they are very good intenders concerning what they will do to-morrow, but very poor performers to-day ; when they say, as Felix, " Go thy way for this time, when I have a convenient season I will call for thee" — it is a sign that they halt between two opinions, and have never as yet come to a full determination with respect to the practice of religion. Those that have once fully determined that religion is necessary and eligible, will not desire to put it off, but will make it their present and immediate business.
2. It is a sign of the same thing, when persons are strict and conscientious in some things, but not universal in their obe- dience ; do some duties, but live in the omission of others ; avoid some sins, but allow themselves in others ; are conscientious with respect to the duties of worship, public and private, but not in their behaviour to their neighbours ; are not just in their dealings, nor conscientious in paying their debts ; nor do to
SER. u. The Unreasonableness of Indeterminalion, (^^c. 33
others as they would that they should do to them : but have crooked, perverse ways in their dealings among mankind.
The same may be said when they are just in their dealings and trade with men, but are not conscientious in other things ; indulge sensual appetites, drink to excess, or allow themselves in wanton practices : Or are honest and temperate, but licen- tious in using their tongues, backbiting and reproaching their fellow men, 2 Tim. iii. 6, 7.
3. It is a sign that you halt between two opinions, if you sometimes are wont to be considerably engaged in religion, but at other times neglect it ; sometimes forming a resolution to be in good earnest, then dropping it again ; sometimes seeming to be really engaged in seeking salvation, and very earnest in reli- gious duties ; at other times, wholly taken up about the things of the world, while religion is neglected, and religious duties are omitted.
These things shew, that you are yet unsettled, have never yet come to a full determination concerning religion, but are halting between two opinions, and therefore are thus unstable in all your ways, and proceed thus by fits and starts in religion, James i. 6, 7, 8. " But let him ask in faith, nothing wavering : for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think, that he shall re- ceive any thing of the Lord. A double-minded man is unstable in all his ways." If your determination were fixed in religion, you would be more steady in your practice.
4. It is a sign that you are halting between two opinions, if it be your manner to balk your duty whenever any notable diffi- culty comes in the way, considerably cross to your interest, or very inconsistent with your ease or convenience, or your tempo- ral honour. Whatever zeal you may seem to have, whatever con- cern about the things of religion, and however strict you be in ordinary, you have never, if this be your manner, come to a full determination ; have never fully made choice of religion and the benefits of it for your only portion ; and at best have got no further than king Agrippa, who was almost persuaded to be a Christian, Acts xxvi. 28. You are in the state of the stony- ground hearers, you have no root in yourselves, and, like a tree without root, are easily blown down by every wind.
II. I shall conclude with an earnest exhortation to all, no longer to halt between two opinions, but immediately to come to a determination whether to be Christians or not. Let me insist upon it, that you now make a choice, whether you will have heaven, with a life of universal and persevering obedience for your portion ; or hell, with a life spent in the pursuit of this world. Consider those things which have been said, shewing the unreasonableness of continuing in such irresolution about an
Vol. VI. 5
34 TWENTY SERMONS ON VARIOUS SUBJECTS.
affair of infinite importance to you, and as to which you have so short an opportunity to make your choice. Consider two things in addition to what hath been already said.
1. Those who live u der the gospel, and thus continue undetermined about religion, are more abominable to God than the heathen. He hates those persons who continue from year to year, under the calls, and warnings, and instructions, and entreaties of God's word ; who yet can be brought to nothing ; who will come to no determination at all; will neither be Christians nor heathens. These are they who are spoken of in Rev. iii. 15, 16. "I know thy works, that thou art neither cold, nor hot: I would thou wert cold or hot. So then, because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth." — And Ezek. xx, 39. "As for you, O house Israel, thus saith the Lord God, Go ye, serve ye every one his idols, and hereafter, also, if ye will not hearken unto me : but pollute ye my holy name no more with your gifts, and with your idols." — These are (2 Tim. iii. 7,) " Ever learning, and never coming to the knowledge of the truth."
2. If you still refuse to come to a determination whether to be Christians or not, how just will it be, if God shall give you no further opportunity! If you refuse to make any choice at all — after all that hath been done to bring you to it, in setting life and death so often before you, in calling and warning you, how just will it be, if God shall wait no longer upon you ; but shall, by his unalterable sentence, determine the case himself, and fix your state with the unbelievers, and teach you the truth and eligibleness of religion, by sad and fatal experience, when it will be too late for you to choose your portion.
SERMON III.*
UNBELIEVERS CONTEMN THE GLORY AND EXCELLENCY OF CHRIST.
Acts iv. 11.
This is the stone which was set at nought of you, builders.
In the foregoing chapters we have an account of the out- pouring of the Holy Ghost on the apostles, and of its extraordinary effects in their speaking boldly in the name of Jesus, and speak- ing many strange languages, and so being made the instruments of the sudden conversion of vast multitudes. And in the chap- ter immediately preceding, there is an account how Peter and John miraculously healed a man who had been a cripple from his birth ; which, together with the word which they spake to the people that flocked together on the occasion, was the means of a new accession to the church ; so that the number of them that heard the word and believed, as we are told in the fourth verse of this chapter, was about five thousand.
This sudden and extraordinary progress of the gospel greatly alarmed the priests and scribes, and other chief men among the Jews ; so that they lajid hands on Peter and John, and put them in hold, and the next day brought them forth to appear before them, and called them to an account for what they had done. They asked them particularly by what power or by what name, they had wrought the miracle on the impo- tent man. Upon which Peter, filled with the Holy Ghost, makes answer, " Ye rulers of the people, and elders of Israel, Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought by you builders, which is become the head of the corner." The apostle quotes to them as now fulfilled, the Il8th Psalm, ver. 22. " The stone which the builders refused is
'* Dated, May 173R.
36 TWENTY SERMONS ON VARIOUS SUBJECTS.
become the head stone of the corner." This text, in that Psalm, the apostle applies by telling them,
1 . That, This is the stone, i. e. this person of whom he had spoken in the foregoing verse, viz. Jesus Christ of Naza- reth, whom they had crucified, and whom Gi.-d had raised from the dead.
2. That they were the builders spoken of. They before whom the apostle then was, and to whom he was speaking, were rulers, and elders, and scribes of the people, the high priest and other priests. They, as they were set to be rulers and teachers among God's people, by their office, were called to be builders of the church of God.
3. That they set this stone at nought. They had so done by refusing to accept of him. Christ came to his own, and his own received him not : and not only so, but they had openly manifested the greatest contempt of him. They had mocked him, scourged and spit upon him, and in derision crowned him with a crown of thorns, and arrayed him in a mock robe, and then had put him to a most ignominious death.
4. That notwithstanding this, he was become the head of the corner. In spite of all that they could do, he had obtained the chief place in the building. God had made him the main foundation of it, by raising him from the dead, and so putting great honour upon him ; by pouring out his Spirit, and enduing his disciples with extraordinary gifts ; by suddenly converting so many thousands to be the followers of Christ. They put him to death, that he might have no followers, concluding that that would utterly put an end to his interest in Judea. But they were greatly disappointed : for the gospel had incomparabl}'^ greater success after Christ's death than before. God had accomplished that very thing which they endeavoured to pre- vent by Christ's crucifixion, viz. Christ's being believed in and submitted to, as the great prophet of God, and prince of his people.
DOCTRINE.
Unbelievers set at nought the glory and excellency in Christ.
1. They set at nought the excellency of his person. — Christ is a great and glorious person, a person of infinite worthiness, on which account he is infinitely esteemed and loved of the Father, and is continually adored by the angels. But unbelievers have no esteem at all for him on that account. They have no value for him on account of his being the Son of God. He is not set the higher in their esteem on the account
SER. in. Unbelievers contemn the Glory of Christ. 37
of his standing in so near and honourable a relation to God the Father. He is not valued at all the more for his being a divine person. By his having the divine nature, he is infinitely exalted above all created beings. But he is not at all exalted by it in their esteem. They set nothing by his infinite majesty : his glorious brightness and greatness excite not any true respect or reverence in them.
Christ is the holy one of God : he is so holy that the heavens are not pure in his sight. He is possessed of all that holiness which is the infinite beauty and loveliness of the divine nature. But an unbeliever sets nothing by the holiness of Christ. Christ is the wisdom of God, and the power of God, 1 Cor. i. 24. But an unbeHever sets nothing by his power and wisdom. The Lord Jesus Christ is full of grace and mercy : the mercy and love of God appear no where else so brightly and gloriously as they do in the face of Jesus Christ. But an unbeliever sets no value at all upon the infinite grace of Christ.
Neither do unbelievers set any thing by those excellent vir- tues which appeared in Christ's human nature, when he was upon earth. He was holy, harmless, undefiled, and separate from sinners ; he was meek and lowly of heart ; he was patient under afflictions and injuries ; when he was reviled, he reviled not again. But unbelievers set nothing by these things in Jesus Christ. They very often hear how excellent and glorious a person Christ is : they are told of his holiness, and grace, and condescension, and meekness, and have the excellencies of Christ plainly sei. forth to them ; yet they set all at nought.
2. They set at nought his excellency in his work and oflice. They are told how glorious and complete a mediator he is ; how sufficient to answer all our necessities, and to save sinners to the uttermost ; but they make light of it all ; yea, they make no- thing of it. They hear of the wonderful wisdom of God in con- triving such a way of salvation by Christ; they have the mani- fold wisdom of God set forth to them ; but they make no account of the excellency of this way of salvation.
The unbeliever hears what a wonderful thing it was, that he who was in the form of God, and esteemed it no robbery to be equal with God, should take upon him the human nature, and come and live in this world in a mean and low condition ; but he makes nothing of this. He hears much of the dying love of Christ to sinners, how wonderful it was that so glorious a person, who is infinitely above the angels, should so set his love on such worms of the dust, as to come and be made a curse for them, and die a cruel and ignominious death in their stead ; but he sets nothing by all this. This dying love of Christ is of no account with him ; those great things that Christ hath done and suffered, are with him light matters.
38 TWENTY SERMONS ON VARIOUS SUBJECTS.
Unbelievers not only set little by the glory and excellencv of Christ, but they set nothing by these things. Notwithstand- ing all the shews and pretences which many natural men make of respect to Christ, by speaking honourably of him in their prayers, and in their common conversation, and by coming to sacraments^ and attending other ordii»ances of Christ ; yet, in- deed, they do not set so much by all the glory and excellency of Christ — either of his person or of his work as a Saviour — as they do by the smallest earthly enjoyment.
I proceed now to mention some evidences of the truth of this doctrine.
1. They never give Christ any honour on account of his glory and excellency. They may, and often do pay Christ an external and seeming respect ; but they do not honour him in their hearts. They have no exalting thoughts of Christ, no inward respect or reverence towards him. All their outward worship is only feigned ; none of it arises from any real honour or respect in their hearts towards Christ. It is either only for fashion's sake, and in compliance with custom, or else it is forced, and what they are driven to by fear, as we read, Psal. Ixvi. 3. " Through the greatness of thy power, shall thine ene- mies submit themselves unto thee." In the original, it \s, 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, his enemies, who have no respect or honour for him in their hearts, will lie to him, and make a shew of respect when they have none. ,
An unbeliever is not sensible that Christ is worthy of any glory, and therefore does not at all seek the glory of Christ in any thing that he does ; he does nothing in religion, out of respect to Christ's glory, but wholly for other ends ; which shews that he sees not Christ to be worthy of any glory. Christ is set last and lowest in the heart of an unbeliever. He has high thoughts of other things ; he has high thoughts of created objects and earthly enjoyments, but mean and low thoughts of Christ.
The unbeliever shews the mean and contemptible thoughts that he has of Christ, in refusing to accept of him, and in shut- ting the door of his heart against him. Christ stands at the door and knocks, and sometimes stands many years knocking at the door of his heart, but he refuses to open to him. Now it certainly shews, that men have a very mean thought of a person, when they shut him out of their doors. Unbelievers shew the mean and dishonourable thoughts they have of Christ, in that they dare not trust him. They believe not what he says to be true ; they will not trust the word of Christ, so far as the word of one of their honest neighbours, or of a servant whom they have found to be faithful. It also appears that they have no real honour for Christ in their hearts, in that they refuse to obey
sER. III. Unbelievers contemn the Glory of Christ, 39
his commands. They do nothing from a spirit of obedience to him : and that external obedience which they render is but a forced, feigned obedience, and not from any respect to Christ's authority or worthiness to be obeyed.
2. They have no love to him on account of his glory and excellency. If they saw any excellency in Christ, they would have some measure of love to him- But the truth is, they see no form or comeliness in Christ, and hence they have no love at all to him. An unbeliever never exercises one act of true love to Christ. All that he is told of his divine perfections, of his holiness, his meekness, and grace, has no influence at all to draw forth any love. The display of these things doth no more draw forth love out of the heart of an unbeliever, than it draws forth love from the stones and rocks.
A natural man hath no love of benevolence towards Christ. Notwithstanding all that is declared to him of the excellency of Christ, he has no good-will towards him. He rejoices not in his glory and happiness ; he would not care what became of Christ, if he could but escape hell. If Christ should be de- throned, or should cease to be, he has not so much good-will to Christ, as would make him concerned about it. And if the kingdom and interest of Christ in the world should go to ruin, it would be nowise grievous to the unbeliever, provided his own interest could be secure.
So also an unbeliever has no love of complacency in Jesus Christ for his excellency. He takes no delight in the consi- deration of that excellency of Christ of which he is told. — He is told that it is exceedingly beautiful and glorious ; but the thoughts of the glory of Christ are nowise entertaining to him : he has no delight in the thoughts of it, or in any contemplations upon it. He takes delight in thinking of earthly objects ; but when becomes to turn his mind upon Jesus Christ, if ever he so does, this is to him a dry and barren subject: he finds nothing there to feed and delight his soul ; no beauty or loveliness to please or gratify him.
3. Unbelievers have no desires after the enjoyment of Christ. If they did set any thing by the excellency of Christ they would have some desires after him on account of that ex- cellency ; especially when he is offered to them, and is from time to time set forth as the proper object of their choice and desires. That which men prize, they are wont to desire, especially if it be represented to them as attainable, and as fit and suitable for them. But unbelievers only desire to be deli- vered from hell, but not to enjoy Christ.
They cannot conceive what happiness there can be in be- holding Christ and being with him, in seeing his holiness, and contemplating his w^onderful grace and divine glory. They have no relish for any such thing, nor appetite after it.
40 TWENTY SERMONS ON VARIOUS SUBJECTS.
4. They shew that they set at nought the glory and exce» lency of Christ, in that they seek not a conformity to that glory and excellency. A natural man may seek to be holy, but it is not for holiness' sake, it is only that he may escape wrath. He has no desires after holiness, nor is it indeed holiness that he seeks, because he is all the while an enemy to holiness. A na- tural man has no desires to have his soul conformed to the glorious beauty and excellency of Christ, nor to have his image upon him.
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 in ourselves and in all men : when we see any qualifica- tions in others that are pleasing to us, it is natural for us to en- deavour to imitate, and to be conformed to those persons. — Hence men are apt to learn of those for whom they have a great esteem: they naturally fall into an imitation of their ways and manner of behaviour. But natural men feel within themselves no disposition or inclination to learn of Christ or to imitate him. Their tempers and dispositions remain quite contrary to Christ's, neither do they grow at all better or more conformed to him, but rather worse. 2 Tim. iii. 13. " Evil men and seducers shall wax worse and worse."
APPLICATION.
I. This doctrine may teach us the heinousness of the sin of unbeliefs as this sin sets all the glory and excellency of Christ at nought. It often appears strange to natural men, that unbelief should be spoken of as such a heinous and crying sin. They cannot see such evil in it. There are other sins which often trouble their consciences, when this troubles them not at all, though it be that which brings far greater guilt upon them, than those sins about which they are more troubled.
What has been said may shew why unbelief is spoken of as a heinous sin, John iii. 18. and ch. xvi. 9. and 1 John v. 10. For thereby all the glory of Christ is set at nought, though it be so great, though it be infinite, though it be the glory of the God- head itself, and though it has been so gloriously manifested in what Christ has done and suffered. Natural men in their un- belief cast contempt on all this glory, and tread it under foot, as being nothing worth. Their unbelief treats the excellency of Christ as being of less value than the meanest earthly enjoy- ments.
II. This doctrine may convict natural men in four parti- culars.
1. Hereby you may be convinced of the greatness of your guilt. Consider how great and excellent that Person is, whom
SER. III. Unbelievers contemn the Glory of ChrisU 41
you thus set at nought. Contempt of any person is heinous in proportion to the worthiness and dignity of the person con- temned. Though we are but worms of the dust, and very vile sinful creatures ; yet we take it grievously when we are despised. Consider how you yourselves are ready to resent it, when any of your neighbours seem to slight you, and set light by what you say and do. and to make no account of it but to treat you as if you were good for nothing, or not worth minding. Do you take this well of your neighliours and equals, when you observe any thing of this nature ? Are you not ready to look upon it with resentment, to think very ill of it, and to judge that you have great cause to be offended ?
But if it be such a crime to despise you and set you at nought, what is it to set at nought the eternal infinitely glorious Son of God, in comparison with whom you and all nations are nothing and less than nothing, and vanity ? You dislike it much to be contemned by your equals ; but you would take it yet more grievously to be despised by your inferiors, by those whom, on every account you must excel. — What a crime is it then for a vile, sinful worm, to set at nought him who is the brightness of tiie glory of the King of kings !
It would be a crime inexpressibly heinous, to set little by the glory and excellency of such a person ; but it is more so, to set nothing at all by it, as you do. You have no value at all for it, as has been shown. And this is the more aggravated, as Christ is a person whom you so much need, and as he came into the world out of infinite grace to sinners, to lay down his life to deliver them from hell, and purchase for them eternal glory. How much has Christ done and suffered, that you might have opportunity to be saved ! Yet you set nothing by the blood of Christ, even that blood which was shed for such poor sinners as you are, and that is offered to you for your sal- vation. But you trample under foot the blood of the Son of God. If Christ had come into the world only to teach us, it would have been a heinous thing to trample under foot his word and instructions. But when he came to die for us, how much more heinous is it to trample under foot his blood !
Men take it hardly to have any of their qualifications or actions despised, which they esteem commendable. But espe- cially do they highly resent it when others slight their kindness. And above all when they put themselves out of their way, and have denied themselves, and suffered considerably to do others a kindness ; then to have their kindness despised and set at nought, is what men would above all things resent. How heinous then is it, and how exceedingly provoking to God must it be, thus to set at nought so great kindness and love of Christ, when from love to sinners he suffered so much?
Vol. VI. 6
42 TWENTY SERMONS ON VARIOUS SUBJECTS.
Consider how highly the angels, who are so much above you, do set by the glory and excellency of Christ. They admire and adore the glory of Christ, and cease not day nor night to praise the same in the most exalted strains. Rev. v. 11, 12. " And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders : and the number of them was ten thousand times ten thousand, and thousands of thousands ; saying with a loud voice. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." The saints admire the excellency of Christ, and the glorious angels admire it, and every creature in heaven and earth, but only you unbelieving children of men.
- Consider not only how much the angels set by the glory of Christ, but how much God himself sets by it : for he is the darling of heaven, he was eternally God's delight; and because of his glory God hath thought him worthy to be appointed the heir of all things, and hath seen fit to ordain that all men should honour the Son even as they honour the Father. — Is he thus worthy of the infinite esteem and love of God himself? and is he worthy of no esteem from you ?
2, Hereby you may be convinced of your danger. You must needs think that such guilt will bring great wrath. Dreadful destruction is denounced in scripture against those that despise only the disciples of Christ, Matt, xviii. 6. What destruction then will come on them that despise all the glorious excellency of Christ himself ?
Consider that you not only have no value for all the glory and excellency of Christ; but you are enemies to him on that very account. The very ground of that enmity and opposition which there is between your hearts and Jesus Christ, is the glorious perfections and excellencies that there are in Jesus Christ. By being such an holy and excellent Saviour, he is contrary to your lusts and corruptions. If there were a Saviour offered to you that was agreeable to your corrupt nature, such a Saviour you would accept. But Christ being a Saviour of such purity, holiness and divine perfection, this is the cause why you have no inclination to him, but are offended in him.
Instead of being a precious stone in your eyes, he is a stone of stumbling and a rock of offence to you. That he is a Saviour who hath manifested such divine perfections in what he hath done and suffered, is one principal reason why you set nothing by him. Consider how provoking this must needs be to God the Father, who has given his only begotten Son for your salvation ; and what wrath it merits from the Son whom you thus treat. And consider how you will hereafter bear this \\Tath.
SER. III. Unbelievers contemn the Glory of Christ. 43
Consider that, however Christ be set at nought by you, he shall be the head of the corner. Though you set him low, yet he shall be exalted even with respect to you. It is but a vain thing for you to make light of Christ and treat him with contempt. How much soever )ou contemn him, you cannot break his bands asunder, nor cast his cords from you. You will still be in his hands. While you despise Christ, God will despise you, and the Lord will have you in derision. God will set his King on his holy hill of Zion in spite of all his ene- mies ; Psalm ii. 1 — 6. Though you say, We will not have this man to reign over us, yet Christ will rule over you ; Psalm ex. 2., " Rule thou in the midst of thine enemies." If you will not submit to the sceptre of his grace, you shall be subject to the rod of his wrath, and he will rule you with a rod of iron ; Psalm ii. 9 — 12.
3. You may hence be led to see how worthless many of those things in yourselves are, that you have been ready to make much of. Particularly, if you set nothing by all the glory of Christ, what are those desires that you have after Christ good for ? and that willingness that you think you find to come to Christ ? Sinners are often wont to excuse themselves in their unbelief, because they see not but that they are willing to come to Christ, and would gladly come to him if they could. And they make much of such desires, as though God were unjust to punish them for not coming to Christ, when they w^ould gladly come if they could. But this doctrine shows that your willing- ness and desires to come to Christ are not worthy to be men- tioned as any excuse ; for they ai'e not from any respect to Christ, but are merely forced ; you at the same time set nothing by all his excellency and glory.
So you may hence learn the worthlessness of all your pains and endeavours after Christ. When sinners have taken a great deal of pains to get an interest in Christ, they are wont to make a righteousness of it; little considering that at the very time they are taking so much pains, they set nothing at all by Christ for any glory or excellency there is in him ; but set him wholly at nought, and seek him out of respect to their own interest.
4. Hence learn how justly God might for ever refuse to give you an interest in Christ. For why should God give you any part or interest in him whom you set at nought, all whose glory and excellency you value not in the least, but rather trample it under your feet.
Why should God give you any interest in him whom you so despise ? Seeing you despise him, how justly might you be obliged to go without any interest in him! How justly might you be refused any part in that precious stone, whose precious- nesB you esteem no more than that of the stones of the street !
i'l TWENTY SERMONS ON VARIOUS SUBJECTS.
Is God obliged to cast such a pearl before swine who will trample it under their feet ? Is God obliged to make you pos- sessors of his infinitely glorious and dear Son, when at the same time you count him not worth the having, for the sake of any worth or excellency that there is in him ; but merely because you cannot escape hell without him ?
I
SERMON IV.*
THE FOLLY OF LOOKING BACK IN FLEEING OUT OF SODOM.
Luke xvii. 32. Remember LoVs Wife.
Christ here foretels his coming in his kingdom, in answer to the question which the Pharisees asked him, viz. When the kingdom of God should come. And in what he says of his coming, he evidently has respect to two things ; his coming at the destruction of Jerusalem, and his coming at the end of the world. He compares his coming at those times to the coming of God in two remarkable judgments that were past ; first, to that in the time of the flood ; " and as it was in the days of Noah, so shall it be also in the days of the Son of Man." Next he compares it to the destruction of Sodom and Gomorrah ; " likewise also, as it was in the days of Lot, even thus shall it be in the day when the Son of Man is revealed."
Then he immediately proceeds to direct his people how they should behave themselves at the appearance of the signal of that day's approaching, referring especially to the destruction of Jerusalem. " In that day, he which shall be upon the house-top, and his stuff in the house, let him not come down to take it away : and he that is in the field, let him likewise not return back." In which words Christ shows that they should make the utmost haste to flee and get out of the city to the mountains, as he commands. Matt. xxiv. 15, &;c. — "When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place ; then let them which be in Judea flee to the mountains ; let him which is on the house-top not come down to take any thing out of the house, neither let him which is in the field turn back to take his clothes."
Jerusalem was like Sodom, in that it was devoted to de- struction, by special divine wrath ; and indeed to a more ter- rible destruction than that of Sodom. Therefore the like
* Dated May, 1735.
46 TWENTY SERMONS ON VARIOUS SUBJECTS.
direction is given concerning fleeing out of it with the utmost haste, without looking behind, as the angel gave to Lot, when he bid him flee out of Sodom, Gen. xix. 17. " Escape for thy life ; look not behind thee, neither stay thou in all the plain." And in the text Christ enforces his counsel by the instance of Lot's wife. He bids them remember her, and take warning by her, who looked back as she was fleeing out of Sodom, and became a pillar of salt.
If it be inquired why Christ gave this direction to his peo- ple to flee out of Jerusalem, in such exceeding haste, at the first notice of the signal of her approaching destruction ; T answer, it seems to be, because fleeing out of Jerusalem was a type of fleeing out of a state of sin. Escaping out of that un- believing city typified an escape out of a state of unbelief. Therefore ihey were directed to flee without staying to take any thing out of their houses, to signify with what haste and concern we should flee out of a natural condition, that no re- spect to any worldly enjoyment should prevent us one moment, and that we should flee to Jesus Christ, the refuge of souls, our strong rock, and the mount of our defence, so as, in fleeing to him, to leave and forsake heartily all earthly things.
This seems to be the chief reason also why Lot was directed to make such haste, and not to look behind ; because his fleeing out of Sodom was designed on purpose to be a type of our fleeing from that state of sin and misery in which we naturally are.
DOCTRINE.
We ought not to look back when we are fleeing out of Sodom. The following reasons may be suflicient to support this doctrine :
1. That Sodom is a city full of filthiness and abominations. It is full of those impurities that ought to be had in the utmost abhorrence and detestation by all. The inhabitants of it are a polluted company, they are all under the power and domi- nion of hateful lusts. All their faculties and afTections are polluted with those vile dispositions that are unworthy of the human nature, that greatly debase it, that are exceedingly hateful to God, and that dreadfully incense his anger. Every kind of spiritual abomination abounds in it. There is nothing so hateful and abominable but that there it is to be found, and there it abounds.
Sodom is a city full of devils and all unclean spirits: there they have their rendezvous, and there they have their dominion. There they sport, and wallow in filthiness, as it is said of mystical Babylon, Rev. xviii. 2. Babylon is become the habitation of
SER. iv. The Folly of looking hack, ^c. 47
devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Who would be of such a society ? who would not flee from such a city with the utmot^t haste, and never look back upon it, and never have the least inclination of returning ?
Some in Sodom may seem to carry a fair face, and make a fair outward show ; but if we could look into their hearts, they are every one altogether tilthy and abominable. We ought to flee from such a city, with the utmost abhorrence of the place and society, with no desires to dweli longer there, and never to discover the least inclination to return to it; but should be desirous to get to the greatest possible distance from it, that we might in nowise be partakers in her abominations.
2. We ought not to look back when fleeing out of Sodom, because Sodom is a city appointed to destruction. The cry of the city hath reached up to heaven. The earth cannot bear such a burden as her inhabitants are ; she will, therefore, dis- burden herself of them, and spew them out. God will not suffer such a city to stand; he will consume it. God is holy, and his nature is infinitely opposite to all such uncleanness ; he will, therefore, be a consuming fire to it. The holiness of God will not suffer it to stand, and the majesty and justice of God require that the inhabitants of that city who thus offend and provoke him, be destroyed. And God will surely destroy them ; it is the immutable and irreversible decree of God. He hath said it, and he will do it. The decree is gone forth, and so sure as there is a God, and he is Almighty, and able to fulfil his decrees and threatenings, so surely will he destroy Sodom. Gen. xix. 12, 13. " Whatsoever thou hast in this city, bring them out of this place; for we will destroy this place, because the cry of them is waxen great before the face of the Lord, and the Lord hath sent us to destroy it." And in ver. 14 — " Up, get ye out of this place, for the Lord will destroy this city."
This city is an accursed city ; it is destined to ruin. There- fore, as we would not be partakers of her curse, and would not be destroyed, we should flee out of it, and not look behind us, Rev. xviii. 4. " Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."
3. We ought not to look back when fleeing out of Sodom, because the destruction to which it is appointed is exceedingly dreadful : it is appointed to utter destruction, to be wholly and entirely consumed. It is appointed to suffer the wrath of the great God. which is to be poured down from God upon it, like a dreadful storm of fire and brimstone. This city is to be filled full of the wrath of God. Every one that remains in it shall have the fire of God's wrath come down on his head, and into his soul : he shall be full of fire, and full of the wrath of the Almighty. He shall be encompassed with fire without, and full
48 TWENTY SERMONS ON VARIOUS SUBJECTS.
of fire within : his head, his heart, his bowels, and all his limbs shall be full of fire, and not a drop of water to cool him.
Nor shall he have any place to flee to for relief. Go where he will, there is the fire of God's wrath: his destruction and torment will be inevitable. He shall be destroyed without any pity. He shall cry aloud, but there shall be none to help, there shall be none to regard his lamentations, or to afford relief. The decree is gone forth, and the days come when Sodom shall burn as an oven, and all the inhabitants thereof shall be as stubble. As it was in the literal Sodom, the whole city was full of fire : in their houses there was no safety, for they were all on fire.; and if they fled out into the street?, they also were full of fire. Fire continually came down out of heaven every where — That was a dismal time. What a cry was there then in that city, in every part of it ! But there was none to help ; they had no where to go, where they could hide their heads from fire : they had none to pity or relieve them. If they fled to their friends, they could not help them.
Now with what haste should we flee from a city appointed to such a destruction ! and how should we flee without looking behind us ! how should it be our whole intent, to get at the greatest distance from a city in such circumstances ! how far should we be from thinking at all of returning to a city which has such wrath hanging over it !
4. The destruction to which Sodom is appointed, is an universal destruction. None that stay in it shall escape : none will have the good fortune to be in any by-corner, where the fire will not search them out. All sorts, old and young, great and small, shall be destroyed. There shall be no exception of any age, or any sex, or any condition, but all shall perish toge- ther. Gen. xix. 24, 25. " Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven, and he overthrew those cities and all the plain, and all the inhabitants of the cities, and that which grew upon the ground." We, therefore, must not delay or look behind us ; for there is no place of safety in Sodom, nor in all the plain on which Sodom is built. The mountain of safety is before us, and not behind us.
5. The destruction to which Sodom is appointed, is an everlasting destruction. This is said of the literal Sodom, that it suffered the vengeance of eternal fire ; Jude vii. " Even as Sodom and Gomorrah, and the cities about them, in like man- ner, givmg themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." The destruction that Sodom and Gomorrah suf- fered, was an eternal destruction : those cities were destroyed, and have never been built since, and are not capable of being rebuilt : for the land on which they stood at the time of their
SER. IV. The Folly of looking hack, ^c. 49
destruction, sunk, and has been ever since covered with the lake of Sodom, or the Dead Sea, or, as it is called in Scripture, the Salt Sea. This seems to have been thus ordered on purpose to be a type of the eternal destruction of ungodly men. So that tire by which they were destroyed, is CdiWed eternal Jire, because it was so typically ; it was a type of the eternal destruction of ungodly men ; which may be in part what is intended, when it is said in that text in Jude, that they were set forth for an ex- ample, or for a type or representation of the eternal fire in which all the ungodly are to be consumed.
Sodom has in all ages since been covered with a lake which was first brought on it by tire and brimstone, to be a type of the lake of fire and brimstone in which ungodly men shall have their part for ever and ever, as we read Rev. xx. 15., and else- where.— We ought not therefore to look back when fleeing out of Sodom, seeing that the destruction to which it is ap'pointed is an eternal destruction ; for this renders the destruction infi- nitely dreadful.
6. Sodom is a city appointed to swift and sudden destruc- tion. The destruction is not only certain and inevitable, and infinitely dreadful, but it will come speedily. " Their judg- ment lingereth not, and their damnation slumbereth not;" 2 Pet. ii. 3. And so Deut. xxxii. 35., " The day of their cala- mity is at hand, and the things that shall come upon them make haste." The storm of wrath, the black clouds of divine ven- geance even now every moment hang over them, just ready to break forth and come down in a dreadful manner upon them. God hath already whet his sword and bent his bow, and made ready his arrow on the string. Psalm vii. 12. Therefore we should make haste, and not look behind us. For if we linger and stop to look back, and flee not for our lives, there is great danger that we shall be involved in the common ruin.
The destruction of Sodom is not only swift, but will come suddenly and unexpectedly. It seems to have been a fair morn- ing in Sodom before it was destroyed. Gen. xix. 23. It seems that there were no clouds to be seen, no appearance of any storm at all, much less of a storm of fire and brimstone. The inhabitants of Sodom expected no such thing ; even when Lot told his sons-in-law of it, they would not believe it ; Gen. xix. 14. — They were making merry ; their hearts were at ease, they thought nothing of such a calamity at hand. But it came at once, as travail upon a womaii with child, and there was no escaping; as ver. 28, 29., "They did eat, they drank; they bought, they sold ; they planted, they builded : but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all."
So it is with wicked men; Psalm Ixxiii. 19., " How are they brought into desolation in a moment : they arc utterlv
Vol, VI. 7 . .
50 TWENTV SERMONS ON VARIOUS SUBJECTS.
consumed with terrors/' — If, therefore, we linger and look back, wc may be suddenly overtaken and seized with de- struction.
7. There is nothing in Sodom that is worth looking back upon. All the enjoyments of Sodom will soon perish in the common destruction; all will be burnt up. And surely it is not worth the while to look back on things that are perishing and consuming in the flames, as it is with all the enjoyments of sin ; they are all appointed to the fire. Therefore it is foolish for any who are fleeing out of Sodom to hanker any more after them ; for when they are burnt up, what good can they do ? And is it worth the while for us to return back for the sake of a moment's enjoyment of them, before they are burnt, and so expose ourselves to be burnt up with them?
Lot's wife looked back, because she remembered the plea- sant things that she left in Sodom. She hankered after them ; she could not but look back with a wishful eye upon the city, where she had lived in such ease and pleasure. Sodom was a place of great outward plenty; they ate the fat, and drank the sweet. The soil about Sodom was exceedingly fruitful ; it is said to be as the garden of God, Gen. xii. 10. And fidness of bread was one of the sins of the place, Ezek. xvi. 49.
Here Lot and his wife lived plentifully ; and it was a place where the inhabitants wallowed in carnal pleasures and delights. But however much it abounded in these things, what were they worth now, when the city was burning ? Lot's wife was very foolish in lingering in her escape, for the sake of things which were all on fire. So the enjoyments, the profits, and plea- sures of sin, have the wrath and curse of God on them : brim- stone is scattered on them : hell-fire is ready to kindle on them. It is not therefore worth while for any person to look back after such things.
8. We are warned bj' messengers sent to us from God, to make haste in our flight from Sodom, and not to look behind us. God sends to us his ministers, the angels of the churches, on this grand errand, as he sent the angels to warn Lot and his wife to flee for their lives, Gen. xix. 15, 16. If we delay or look back, now that we have had^uch fair warning, we shall be ex- ceedingly inexcusable and monstrously foolish.
APPLICATION.
The use that I would make of this doctrine is, to vsaru those who are in a natural condition to flee out of it, and by no means to look back. While you are out of Christ, you are in Sodom. The whole history of the destruction of Sodom, with all its circumstances, seems to be inserted in the scriptures for
S£R. IV. The Folly of looking back, <S^'C. bl
our warning, and is set forth for an example, as the apostle Jude says. It, in a lively manner, typifies the case of natural men, the destruction of those that continue in a natural state, and the manner of their escape who flee to Christ. The Psalmist, when speaking of the appointed punishment of un- godly men, seems evidently to refer to the destruction of Sodom, Psalm xi. 6. " Upon the wicked, God shall rain snares, fire, and brimstone, and an horrible tempest : this shall be the por- tion of their cup."
Consider, therefore, you that are seeking an interest in Christ, you are to flee out of Sodom. Sodom is the place of your nativity, and the place where you have spent your lives. You are citizens of that city which is full of filthiness and abo- mination before God, that polluted and accursed city. You belong to that impure society. You not only live among them, but you are of them, you have committed those abominations, and have so provoked God as you have heard. It is you that I have all this while been speaking of under this doctrine ; you are the inhabitants of Sodom. Perhaps you may look on your circumstances as not very dreadful ; but you dwell in Sodom. Though you may be reformed, and appear with a clean outside, and a smooth face to the world ; yet, as long as you are in a na- tural condition, you are impure inhabitants of Sodom.
The world of mankind is divided into two companies, or, as I may say, into two cities : there is the city of Zion, the church of God, the holy and beloved city ; and there is Sodom, that polluted and accursed city, which is appointed to destruc- tion. You belong to the latter of these. How much soever you may look upon yourselves as better than some others, you are of the same city ; the same company with fornicators, and drunkards, and adulterers, and common swearers, and highway- men, and pirates, and Sodomites. How much soever you may think yourselves distinguished, as long as you are out of Christ you belong to the very same society ; you are of the company, you join with them, and are no better than they, any otherwise than as you have greater restraints. You are considered in the sight of God as fit to be ranked with them. You and they are altogether the objects of loathing and abhorrence, and have the wrath of God abiding on you : you will go with them and be destroyed with them, if you do not escape from your present state. Yea, you are of the same society and the same company with the devils, for Sodom is not only the city of wicked men, but it is the hold of every foul spirit.
You belong to that city which is appointed to an awful, inevitable, universal, swift, and sudden destruction ; a city that hath a storm of fire and wrath hanging over it. Many of you are convinced of the awful state you are in while in Sodom, and are making some attempts to escape from the wrath which hangs
52 TWENTY SERMONS ON VARIOUS SUBJECTS.
over it. Let such be warned by what hath been said, to escape for their lives, and not to look back. Look not back, unless you choose to have a share in the burning tempest that is coming down on that city. Look not back in remembrance of the en- joyments which you have had in Sodom, as hankering after the pleasant things which you have had there, after the ease, the security, and the pleasure which you have there enjoyed.
Remember Lot's wife, for she looked back, as being loth utterly and for ever to leave the ease, the pleasure and plenty which she enjoyed in Sodom, and as having a mind to return to them again : remember what became of her. — Remember the children of Israel in the wilderness, who were desirous of going back again into Egypt. Numb. xi. 5. " We remember the flesh which we did eat in Egypt freely, the cucumbers, and the melons, and the leeks and onions, and the garlick." Remember what was the issue. You must be willing for ever to leave all the ease, and pleasure, and profit of sin, to forsake all for salva- tion, as Lot forsook all, and left all he had, to escape out of Sodom.
{SERMON V.
THE FOLLY OF LOOKING BACK IN FLEEING OUT OF SODOM.
Luke xvii. 32. Remember LoVs Wife.
The doctrine from these words was, That we ought 7iot to look back when we are fleeing out of Sodom. — Having confirmed this doctrine by several reasons, we came to the application of it in Q use of warning to sinners in a natural state, and espe- cially to those who are awakened and convinced of the awful state in which they are, and are desirous of escaping the wrath which is to come. And further to enforce this warning, let me entreat all you who are in this state, to consider the several things which 1 shall now mention :
1. The destruction of which you are in danger is infinitely more dreadful than that destruction of the literal Sodom from which Lot fled. The destruction of Sodom and Gomorrah in a storm of fire and brimstone, was but a shadow of the destruc- tion of ungodly men in hell, and is no more to it than a shadow or a picture is to a reality, or than painted fire is to real fire. — The misery of hell is set forth by various shadows and images in scripture, as blackness of darkness, a never-dying worm, a furnace of fire, a lake of fire and brimstone, the torments of the valley of the son of Hinnom, a storm of fire and brimstone. — The reason why so many similitudes are used, is because none of them are sufficient. Any one does but partly and very im- perfectly represent the truth, and therefore God makes use of many.
You have therefore much more need to make haste in your escape, and not to look behind you, than Lot and his wife had when they fled out of Sodom ; for you are every day and every moment in danger of a thousand times more dreadful storm coming on your heads, than that which came on Sodom, when the Lord rained brimstone and fire from the Lord out of heaven upon them ; so that it will be vastly more sottish in you to look back than it was in Lot's wife.
54 TWENTY SERMONS ON VARIOUS SUBJECTS.
2. The destruction of which you are in danger is not only greater than the temporal destruction of Sodom, but greater than the eternal destruction of the inhabitants of Sodom. For however well you may think you have behaved yourselves, you who have continued impenitent under the glorious gospel, have sinned more, and provoked God far more, and have greater guilt upon you, than the inhabitants of Sodom ; although you may seem to yourselves, and perhaps to others, to be very harmless creatures; Matt. x. 15., "Verily I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city."
3. Multitudes, while they have been looking back, have been suddenly overtaken and seized by the storm of wrath. The wrath of God hath not delayed, while they have delayed; it has not waited at all for them to turn about and tlee ; but has presently seized them, and they have been past hope. When Lot's wife looked back, she was immediately destroyed, God had exercised patience towards her before. When she lingered at the setting out, the angels pressed her, and her husband and children, to make haste. Not only so, but when they yet delayed, they brought her forth, and set her without the city, the Lord being merciful to her. But now when, notwithstanding this mercy, and the warnings which had been given her, she looked back, God exercised no more patience towards her, but proceeded immediately to put her to death.
Now God has in like manner been merciful to you. You in time past have been lingering ; you have been warned by the angel of your danger, and pressed to make haste and flee ; yet you have delayed. And now at length God hath as it were laid hold on you, by the convictions of his Spirit, to draw you out of Sodom ; therefore remember Lofs wife. If now after all, you should look back, when God hath been so merciful to you, you will have reason to fear, that God will suddenly destroy you. Multitudes, when they have been looking back, and putting oflf to another time, have never had another opportunity; they have been suddenly destroyed, and that without remedy.
4. If you look back, and live long after it, there will be great danger that you will never get any further. The only way to seek salvation is to press forward with all your might, and still to look and press forward, never to stand still or slacken your pace. When Lot's wife stopped in her flight, and stood still in order that she might look, her punishment was, that there she should stand for ever ; she never got any further; she never got beyond that place : but there she stood as a pillar of salt, a durable pillar and monumei.t of wrath, for her folly and wick- edness.
So it is very often with backsliders, though they may live a considerable time after. When they look back, after they
SER. V. Tke Folly of looking back, i^c. 55
have been taking pains for their salvation, they lose all, they put themselves under vast disadvantages ; by quenching the Spirit of God, and losing their convictions, they dreadfully harden their own hearts, and stupify their souls. They make way for dis- couragements, dreadfully strengthen and establish the interest of sin in their hearts, many ways give Satan great advantages to ruin them, and provoke God oftentimes utterly to leave them to hardness of heart. When they come to look back, their souls presently become dead and hard like the body of Lot's wife. And though they live long after, they never get any fur- ther ; it is worse for them than if they were immediately damned. When persons, in fleeing out of Sodom, look back, their last case is far worse than the first ; Matt. xii. 43, 44, 45. And expe- rience confirms, that none ordinarily are so hard to be brought to repentance as backsliders.
5. It may well stir you up to flee for your lives, and not to look behind you, when you consider how many have lately fled to the mountain, while you yet remain in Sodom. To what multitudes hath God given the wisdom to flee to Christ, the mountain of safety ! They have fled to the little city Zoar, which God will spare, and never destroy. How many have you seen of all sorts resorting out of Sodom thither, as believing the word of God by the angels, that God would surely destroy that place. They are in a safe condition ; they are got out of the reach of the storm ; the fire and brimstone can do them no hurt there.
But you yet remain in that cursed city among that accursed company. You are yet in Sodom, which God is about so terribly to destroy, where you are in danger every minute of. having snares, fire and brimstone, come down on your head. — Though so many have obtained, yet you have not obtained deliverance. Good has come, but you have seen none of it. Others are happy, but no man knows what will become of you : you have no part nor lot in that glorious salvation of souls, which has lately been among us. The consideration of this should stir you up effectually to escape, and, in your escape, to press forward — still to press forward — ^and to resolve to press forward for ever, let what will be in the way, to hearken to no tempta- tion, and never to look back, or in any wise slacken or abate your endeavours as long as you live, but if possible to increase in them more and more.
6. Backsliding after such a time as this,* will have a vastly greater tendency to seal a man's damnation than at another time. The greater means men have, the louder calls, and the greater advantages they are under, the more dangerous is back-
*The time of the revival of religion at Northampton, A. D. 1735.
56 TWENTY SERMONS ON VARIOUS SUBJECTS.
sliding, the more it has a tendency to enhance guilt, to provoke God, and to harden the heart.
We, in this land of light, have long enjoyed greater advan- tages than most of the world. But the advantages which persons are under now for their salvation, are perhaps tenfold what they have been at such times as we have ordinarily lived in; and backsliding will be proportionably the greater sin, and the more dangerous to the soul. You have seen God's glory and his wonders amongst us, in a most marvellous manner. If, therefore, you look back after this, there will be great danger that God will swear in his wrath, that you shall never enter into his rest ; as God sware concerning them that were for going back into Egypt, after they had seen the wonders which God wrought for Israel. Numb. xiv. 22, 23. " Because all those men that have seen my glory and my miracles, that I did in Egypt, and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice ; surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it." The wonders that we have seen among us of late, have been of a more glorious na- ture than those that the children of Israel saw in Egypt, and in the wilderness.
We know not but that great part of the wicked world are, at this day, in Sodom's circumstances, when Lot fled out of it; having some outward, temporal destruction hanging over it. It looks as if some great thing were coming; the state of things in the world seems to be ripe for some great revolution. The world has got to such a terrible degree of wickedness, that it is probable the cry of it has reached up to heaven ; and it is hardly probable that God will suffer things to go on, as they now do, much longer. It is likely that God will, ere long, appear in awful majesty to vindicate his own cause ; and then none will be safe that are out of Christ. Now, therefore, every one should flee for his life, and escape to the mountain, lest he be consumed. We cannot certainly tell what God is about to do, but this we may know, that those who are out of Christ, are in a most un- safe state.
8. To enforce this warning against looking back, let me beseech you to consider the exceeding proneness to it there is in the heart. The heart of man is a backsliding heart. There is in the heart a great love and hankering desire after the ease, pleasure, and enjoyments of Sodom, as there was in Lot's wife, by which persons are continually liable to temptations to look back. The heart is so much towards Sodom, that it is a diffi- cult thing to keep the eye from turning that way, and the feet from tending thither. When men under convictions are put upon fleeing, it is a mere force, it is because God lays hold on
SER. V. The Folly of looking hack, ^c. 57
their hands, as he did on Lot's and his wife's, and drags them so far. But the tendency of the heart is to go back to Sodom.
Persons are very prone to backsHding also through dis- couragement. The heart is unsteady, soon tired, and apt to listen to discouraging temptations. A httle difficulty and delay soon overcome its feeble resolutions. And discouragement tends to backsliding : it weakens persons' hands, lies as a dead weight on their hearts, and makes them drag heavily ; and if it continue long, it very often issues in security and senselessness. Convictions are often shaken off that way: they begin first to go off with discouragement.
Backsliding is a disease that is exceeding secret in its way of working. It is a flattering distemper; it works like a con- sumption, wherein persons often flatter themselves that they are not worse, but something better, and in a hopeful way to re- cover, till a few days before they die. So backsliding com- monly comes on gradually, and steals on men insensibly, and they still flatter themselves that they are not backslidden. They plead that they are seeking yet, and they hope they have not lost their convictions. And by the time they find it out, and cannot pretend so any longer, they are commonly so far gone, that they care not much if they have lost their convictions. And when it is come to that, it is commonly a gone case as to those convictions. Thus they blind themselves, and keep themselves insensible of their own disease, and so are not terrified with it, nor awakened to use means for relief? till it is past cure.
Thus it is that backsliding commonly comes upon persons that have for some time been under any considerable convic- tions, and afterwards lose them. Let the consideration of this your danger excite you to the greatest care and diligence to keep your hearts, and to watchfulness and constant prayer against backsliding. And let it put you upon endeavours to strengthen your resolutions of guarding against every thing that tesds to the contrary, that you may indeed hold out to the end: for then shall you knozo, if yoxi follow on to know the Lord.
Vol. Vi.
SERMON VI.*
THE WARNINGS OF SCRIPTURE ARE IN THE BEST MAN- NER ADAPTED TO THE AWAKENING AND CONVERSION OF SINNERS.
Luke xvi. 31.
And he said unto him, If they hear not Moses and the prophets, neither will they he persuaded, though one rose from the dead.
We here have an account how the rich man in hell — after he had in vain begged of Abraham to send Lazarus to his rehef — prays that Lazarus may be sent to his brethren to warn them, that they might take care for their salvation, and escape that place of torment. By the way, it may be proper to remark, that we cannot from this conclude, that the damned will have any workings of natural affection to their near relations in this world, or any concern for their salvation. The design of Christ was only parabolically to represent what different thoughts worldly and wicked men will have of things, when in hell, from what they have while upon earth. The rich man, when he was upon earth, only minded his honour, ease, and pleasure, and did not think it worth while to take care of his soul, and to be at much pains to escape hell. But now he is of another mind, and is sensible that if his five brethren, who live in the same careless neglect of their souls as he did, knew what hell is, they would take more care.
But this seems to be put into the parable chiefly to intro- duce what follows, the reply which Abraham made to him. They have Moses and the prophets, let them hear them. As much as to say, They have already abundant warning, and instruction, which God himself hath provided for them, let them make use of that.
The rich man replies. Nay, Father Abraham, but if one went unto them from the dead, they will repent. Then come in the words of the text, And he said unto him. If they hear not
* Notdated.
>ER. VI. Scripture Writings best adapted, ^c. od
Moses and the prophets, neither zoill they be persuaded, though one rose from the dead. By Moses and the prophets is meant the whole Old Testament, which was the whole canon of scrip- ture which they had in those times. The hearing of them implies, attending to what they say, believing them, and obeying them. They would not be persuaded, that is, they would not be persuaded to take thorough care of their souls, to forsake their sins and turn to God, so as to avoid this place of torments. — Though one rose from the dead ; though one should go from the invisible world, either from heaven, where they see the torments of the damned, or from hell, where they feel them.
DOCTRINE.
The warnings of God's word are more fitted to obtain the <3nds of awakening sinners, and bringing them to repentance, than the rising of one from the dead to warn them.
In this passage, Moses and the prophets seem not only to be equalized to the warnings of one from the invisible world, but to be preferred before them. They have Moses and the prophets, let them hear them : they have already those means which God in his infinite wisdom hath seen to be fittest for them, and more suitable to their nature and circumstances than the rising of one from the dead. — But whether there can be any more than an equality necessarily inferred or not ; yet if only the warnings of the Old Testament have an equal tendency to bring men to repentance, as the rising of one from the dead ; then surely these, together with the much clearer revelation under the gospel-dispensation by Christ and his apostles — wherein we are abundantly more plainly told of another world, and wherein life and immortality are brought to light — must have a much greater tendency and fitness to obtain these ends.
Sinners are apt to find fault with the means of grace which they enjoy, and to say with themselves, if I had ever seen hell, or had ever heard the cries of the damned, or had ever seen a person who had felt hell-torments, or had seen them at a dis- tance, that would awaken me; then I would forsake all my sins, and would do whatever I could to escape hell. But now I am only told of hell in the Bible and by ministers ; and there never was any in this world that saw or felt it : so that I am ready to think that it is mere delusion and fancy. How do I know that there is any hell ? How do I know but that when I die, there will be an end of me?
But it is the indisposition of sinners to this great work, to which they are directed, which makes them find fault with their means and advantages. The slothful and negligent, who hate to bestir themselves, are they who object. " The way of the
60 TWENTY SERMONS ON VARIOUS SUBJECT^.
slothful is as a hedge of thorns." — Sinners know not what they would have. They are fixedly averse to breaking off their sins by righteousness ; and to make the matter the more excusable, they object against the sufficiency of their means, and so they will not believe, except they see hell, or see some person who has seen it.
But God, who knows our nature and circumstances, knows what is most adapted to them. He who made the faculties of our souls, knows what will have the greatest tendency to move them, and to work upon them. He who is striving with us, to bring us to repentance and salvation, uses the fittest and best means. In contriving and appointing the means of our salva- tion, he chooses better for us than we should for ourselves.
Suppose a person should rise from the dead to warn sin- ners, either from heaven, where they see the misery of the damned, or from hell, where they feel it ; and should tell how dismal those torments are, having seen or felt them ; and sup- pose he should confirm what he said, by declaring that he had seen the smoke of their torments, the raging of the flames, the dreadful crew of devils and damned souls together, and had heard their dismal cries and shrieks ; or suppose he should say that he had felt them, and should express by words and actions the doleful state of the damned and the extremity of their tor- ments; this would probably greatly fright and terrify many sinners who were not terrified by reading the Bible, nor by hearing preaching about hell-torments. But it would be very much because of the unusualness and strangeness of the thing. Men are apt to be much affected with strange things, and to be much aflfrighted by spectres in the dark, because they are unusual. But if they were as common as preaching is, they would lose their effect.
It might be that on such an unusual occasion, as the rising of one from the dead, for a while men would reform their lives, and possibly some might be so affected as never to forget it. — But we are to consider which would have the greatest tendency to awaken us, if both were alike new and unusual, to be warned of the misery of hell by the great God himself, declaring as it were from heaven how dreadful hell is, and abundantly warning us about it ; or to be warned only by a man coming from the invisible world, who had either seen or felt these miseries. It is in this view that we shall consider the matter ; and we shall shew what advantages the former mode of warning has above the latter : or how the warnings of God's word have a greater tendency to awaken sinners and bring them to repentance, than the rising of one from the dead to warn them.
1. God, in many respects, knows better what belongs to the punishment of sinners than departed souls. Departed souls doubtless know what hell torments are, much better than any on
SER. VI. Scripture Warnings best adapted, ire. 61
earth. The souls of the wicked feel them, and the souls of the saints see them afar off. God glorifies his justice in the punish- ment of ungodly men, in the view of the saints and angels, and thereby makes them the more admire the riches of his goodness in choosing them to life. As the rich man saw Lazarus in heaven afar off, so Lazarus saw the rich man in hell ; he saw hell-torments ; and therefore the rich man desires he may be sent to warn his brethren. And if one should rise from the dead to warn wicked men, if it would at all awaken them, it would be because he knew what hell-torments were by his own knowledge, and could describe them to others, as having seen and felt him.
But surely the all-seeing God knows as well as any of the dead, what the present sufferings of the damned are. He is every where present with his all-seeing eye. He is in heaven and in hell, and in and through every part of the creation. He is where every devil is ; and where every damned soul is, he is present by his knowledge and his essence. He not only knows as well as those in heaven, who see at a distance ; but he knows as perfectly as those who feel the misery. He seeth into the innermost recesses of those miserable spirits. He seeth all the sorrow and anguish that are there ; for he upholds them in being. They and all the powers of their spirits, whereby they are capable of either happiness or misery, are in his hands.
Besides, it is his wrath they endure ; he measures out to them their several portions of punishment ; he makes his wrath enter into them ; he is a consuming fire to them ; his anger is that fire, in which they are tormented. He therefore is doubt- less able to give us as clear and distinct, and as true an account of hell, as the damned themselves, if they should rise from the dead. He needs not any to inform him.
He knows far better what the eternity of those torments is than any of them. He can better tell us how awful a thing eternity is. He knows better what the future judgment of sin- ners will be, when the Lord Jesus shall come in flaming fire to take vengeance on them that know not God, and obey not the gospel. He knows far better than they how much the tor- ment of the wicked will then be increased.
2. We have the truth upon surer grounds from God's testimony, than we could have it from the testimony of one rising from the dead. Suppose one should rise from the dead and tell us of the dreadfulness of hell torments ; how precarious a foundation would that be to build upon, in a matter of such importance, unless we consider it as confirmed by divine testi- mony. We should be uncertain whether there were not some delusion in the case. We know that it is impossible for God to lie ; and we may know that the matter is just as he declares it to us. But if one should come from the dead, we could not be
62 TVVENTV SERMONS ON VARIOUS SUBJECTS.
SO sure that we were no way imposed upon. We could not be so sure that he who testified was not himself subject to some delusion. We could not be sure that the matter was not strained too high, and represented greater than it really is.
One coming from the dead could not, merely by force of his own testimony, make us sure that we should come to that place of torments if we did not repent and reform. And if there should come more witnesses than one from the dead, if there should be ever so many, yet there is no authority equal to that of God ; there is no testimony of spirits from the invisible world which would be so indisputable and unquestionable as the divine testimony. How could we know, unless by some divine reve- lation, that they who should come from the dead had not come to deceive us ? How could we know how wicked, or how good they were, and upon what views they acted ?
Whereas we have the greatest ground to be assured, that the First Being, and the fountain of all being and perfection, is nothing but light and truth itself, and therefore that it is impos- sible he should deceive or be deceived.
3. The warnings of God's word have greatly the advan- tage, by reason of the greatness and majesty of him who speaks. The speeches and declarations of those who are great, excel- lent, and honourable, have a greater tendency to move the affections, than the declarations of others who are less excellent. Things spoken by a king affect more than the same things spoken by a mean man.
But God is infinitely greater than kings ; he is universal King of heaven and earth, the absolute Sovereign of all things. Now, what can have a greater tendency to strike the mind and move the heart, than to be warned by this great and glorious Being? Shall we be unmoved when he speaks who made heaven and earth by the word of his power ? If his immediate speeches, declarations, and warnings, will not influence us, what will ? Isaiah i. 2. "• Hear, O heavens, and give ear, O earth, for the Lord hath spoken." — That is to the present purpose which we have in Matt. xxi. 37. " But last of all, he sent his Son, saying, They will reverence my Son." He sent his servants before, but they did not regard them. He therefore sent his Son, who was a much greater and more honourable messenger, and said, Surely they will regard him.
What if God should send messengers from the dead to warn us, even many in succession, and men should reject them ; we should justly aigue, that it would have a much greater ten- dency to make men regard and obey the counsel, if he would send his Son or come himself. But God hath sent his Son, and therein he hath come himself. He came down from heaven and took upon him our nature, and dwelt among us, teaching and warning us concerning hell and damnation.
SEE. VI. Scripture Warnings best adapted ^/-c. 63
In the Bible, we not only have those warnings which were given by inspiration of the prophets, but we have God's own words which he spake as it were by his own mouth. In the Old Testament is his voice out of the midst of the fire and the darkness, from Mount Sinai : and in the New Testament, we have God speaking to us, as dwelhng among us- He came down from heaven, and instructed us in a familiar manner for a long while ; and we have his instructions recorded in our Bibles. — Now, which has the greatest tendency to influence men, to have one of the departed spirits sent back into its body to warn them, or to have God himself assume a body and warn them ?
4. It more evidently shows the importance of the affair, that God should immediately concern himself in it, than the coming of one from the dead would do. Those things about which kings most immediately concern themselves are commonly matters of the greatest importance, while they leave less con- cernments to be managed by their officers. And surely that must be a matter of very great moment, in which God shows himself so much concerned as he does in our salvation. God, in all ages of the world, hath showed himself very much concerned in this matter. How abundantly hath he warned us in his holy word ! How earnest hath he shown himself in it ! How many arguments and expostulations hath he used, that we might avoid the way to hell ? — This evidently argues, that what we are warned about is a matter of the utmost concern, and proves it much more than if we were only warned by one risen from the dead.
5. God warning us of our danger of damnation, hatha greater tendency to have influence upon us, because he is our Judge. Damnation is a punishment to which he condemns and which he inflicts. What he warns us of is his own wrath and ven- geance. In his word we have his threatenings against sin denounced by himself. He tells us, that if we go on in sin, he will destroy us, and cast us out of his sight, and pour out his wrath upon us, and hold us eternally under misery. He tells us so himself; and this hath a much greater tendency to influence us, than to be told so by another, who is not to be our judge, who hath not in his hands the power of making us miserable. — When a king immediately threatens his own displeasure, it has a greater tendency to terrify men, than when another man threatens it, or warns them of the danger.
6. God is infinitely wise, and knows better how to speak to us so as to persuade us, than one risen from the dead. He perfectly knows our nature and state, and knows how to adapt his instructions and warnings to our frame and circumstances in the world ; and without doubt that method which God hath chosen, is agreeable to his infinite wisdom, and most adapted to our nature.
64 TWENTY SERMONS ON VARIOUS SUBJECTS.
If one should come from hell to warn sinners, it may be he would tell them of hell in such a manner as would have more of a tendency to drive men into despair, and set them a blaspheming as they do in hell, than to excite them to strive for salvation, and diligently to use the means which God hath ap- pointed. But God knoweth what revelation of hell we can bear, and what hath the most tendency to do us good in this our infirm, dark, and sinful state- The declarations of one come from hell might more tend to drive us from God than to bring us near to him. It is best for us to be warned and instructed by God, who knows best how to do it.
These are some of the reasons why the warnings of God's word have more of a tendency to bring us to repentance, than the warning of one risen from the dead.
APPLICATION.
1. It is a natural inference from this doctrine, that if these tYieans which God hath appointed do not answer to lead men to repentance and reformation, no others would. Although this be not an absolutely necessary consequence from the words of the doctrine ; yet it seems to be Christ's aim to teach us, that if God's means will not answer, none will. Our own means, those which we can devise, however they may seem more likely at a distance to be effectual, if brought to the trial, will not prove to be better. The rich man thought that if his brethren were warned by one rising from the dead, they would surely repent. But Abraham tells him, he is mistaken.
If one rising from the dead would not answer the purpose, we may rationally conclude that no other kind of means, dif- ferent from those appointed by God, would. For what can we think of, which seems to have more tendency to awaken men, and lead to repentance, than one coming from the dead to them ; except those means which we enjoy. Indeed men can think of many means, which they may imagine, if they enjoyed them, would make them believe and repent : But they deceive themselves.
It may be they think, if they could see some prophet, and see him work miracles, that this would awaken them. But how was it when there were prophets ? There has rarely been a more degenerate time than that of Elijah and Elisha, who wrought so many miracles. The people did not regard their prophecies nor their miracles ; but walked in their own ways, and served their own gods, so that Elijah thought there was none left of the true worshippers of God. And how did they treat the prophet Jeremiah, solemnly warning them from God of their approaching destruction ? And how often do the pro- phets complain that all their propliecies and warnings were neglected and despised !
SER. VI. Scripture Warnings best adapted, S/c. ^b
Would it be sufficient if you could hear God speak from heaven ? How was it in Moses' time, when they heard God speak out of the midst of the fire, and heard the voice of words exceeding loud and full of majesty, so that they exceedingly trembled ; when they saw Mount Sinai all covered with smoke, and shaking exceedingly ? How did they behave themselves ? Did they all turn from their sins, and after that walk in the ways of God? It is true, they were very much affected at first, while it was a new and strange thing to them ; but how hard- hearted and rebellious were they soon after ! They did not scruple to rebel against this same great and glorious God. Yea, they made a golden calf while Moses was in the mount convers- ing with God, just after they had seen those dreadful appear- ances of divine majesty.
Thus they rebelled against the Lord, although they had seen so many miracles and wonders in Egypt, at the Red Sea, and in the wilderness ; although they continually saw the pillar of cloud and of fire going before them, were continually fed in a miraculous manner with manna, and in the same miraculous manner made to drink water out of the rock.
Men are apt to think, that if they had lived in Christ's time, and had seen and heard him, and had seen his miracles, that they would have effectually convinced and turned them from sin. But how was it in fact ? How ievf were there brought to repentance by all his discourses and miracles ? How hard- hearted were they ? Some were very much affected for a little while ; but how few constant steady followers had he ! He was, notwithstanding his miracles, rejected, despised, and even mur- dered by the people among whom he dwelt. And they were men of the sarme natures, as sinners in these days.
The scripture is full of instances, sufficient to convince us, that if the word of God will not awaken and convert sinners, nothing will. And we see enough in these days to convince us of it. Men sometimes meet with those things by which we should not imagine, if we did not see it, and were not used to it, but that they would be thoroughly awakened and reformed. — They sometimes hear the warnings of dying men expecting to go to hell. One would think this would be enough to awaken them ; and it may be they are affected with it for the present : bul it only touches them ; it vanishes away, and is gone like a puff of wind.
Sometimes sinners themselves are laid upon beds of sick- ness, and their lives hang in doubt before them. They are brought to the sides of the grave, and to the very mouth of hell, and their hearts are full of terror and amazement. Yet if they recover, they soon forget it, and return to the ways of follj and wickedness. Sometimes this is repeated; they are taken sick
Vol. VI. 9
66 TWENTY SERMONS ON VARIOUS SUBJECTS.
again, are again in extreme peril of death, their hearts are full of amazement, and they make many promises and vows ; yet being recovered, they again soon forget all, and return to sin and folly. Such things are enough to convince us, that if the word of God be not sufficient to convince men and make them break off their sins, no external means would be sufficient.
Perhaps some may yet be ready to think, that if sinners should see hell, and hear the cries of the damned, that would be effectual, though nothing else would. But if we duly consider the matter, we shall see reason to think, that it would not have so great a tendency to turn men from sin, as the word of God. Such a thing would doubtless be effectual to terrify and affright men, and probably to death. Such a mean is not at all suitable to our nature and state in the world. If it should not fright men to death, it would not have so great a tendency to make them diligently use means for their salvation as the warnings of scripture. It would probably drive them to despair; or so take away their spirits that they would have no heart to seek God. — - Instead of driving them to God, it would probably make them hate him the more. It would make them more like devils : and set them a blaspheming as the damned do. For while the hearts of men are filled with natural darkness, they cannot see the glory of the divine justice appearing in such extreme torments.
Therefore the means which God hath instituted for us, are doubtless the best, and most conducive to lead men to repent- ance and salvation. They are doubtless far better than any other which we can devise.
2. flence w^e learn the dreadful hardness of men''s hearts, since the word of God hath no more influence upon them, and they are no more moved and^ wrought upon by those means which infinite wisdom hath provided. The warnings of the word of God are, as you have heard, better and more powerful means than if one should rise from the dead to warn us, and tell us our danger, and the dreadfulness of the wrath of God. You have also heard, that if these means will not answer the end of awakening and leading sinners to repentance, no other will ; neither the working of miracles, nor the hearing of God speak with an audible voice from heaven, nor any thing else. Yet, how few are there who are effectually wrought upon by tlie word of God ! They are very thinly sown ; there is but here and there one.
When we read how the children of Israel conducted them- selves in the wilderness, how often they murmured and offended ; we are ready to wonder at the hardness of their hearts. And when we read the history of Christ, and how the Jews hated and rejected him, notwithstanding his many miracles : we are
SER. VI. Scrijikire Warnings best adapted, i-c. 67
ready to wonder how lliey could be so hard-hearted. But we have as much reason to wonder at ourselves, for we have natu- rally the same sort of hearts that they had ; and sinners in these days manifest a hardness of heart as much to be wondered at, in that they are not influenced by the word of God 5 for they who will not hear Moses and the prophets, Jesus Christ and his apostles, neither would be persuaded, if one should rise from the dead, or if an angel should come from heaven.
The best means of awakening and conversion, are plenti- fully enjoyed by us, much more plentifully in several respects, than they were by those who had only Moses and the prophets. In the first place, we have divine truth more fully revealed in the Bible than they had then. Light now shines abundantly clear. Gospel truth is revealed, not in types and shadows, but plainly. Heaven and hell are much more clearly and expressly made known. We are told, that the glory of that revelation was no glory in comparison with the revelation of the gospel.
Again, we have a greater plenty of Bibles than they had under the dispensation of Moses and the prophets. Then there was no such thing as printing, and Bibles were scarce things. — They seldom had any Bibles, any where else but in their syna- gogues. But now we have them in our houses ; we can look into them when we please. Besides, Christ hath appointed the gospel-ministry, by which we have the word of God explained and enforced every week. Yet how little influence hath the word of God to bring men to repentance !
Let this strike conviction into those who never yet have found any such effect by the word of God. Though you are convinced of nothing else, yet you have abundant reason to be convinced, that your hearts are as hard as a stone, and that you are exceedingly stupid and sottish.
3. Hence we may learn how justly and fairly God deals with us. He gives us the best means of awakening and reclaiming us from our sins ; better than if he had sent one from the dead to warn us. He gives us those means which are most suited to our nature and circumstances. He gives sinners abundant warning before he punishes them. What could he have done more than he hath done ? We can devise or imagine no sort of warning which would have been better than what God hath given us. How justly, therefore, are ungodly men punished ; how inexcusable will they be !
4. Let all make use of the means which God hath insti- tuted. They are the best and only means by which we may expect to obtain salvation. We shall be most inexcusable, therefore, if we neglect them. Let us attend to the word of God, read and hear it carefully, consider it thoroughly, and daily walk by it. Let us be diligent in this work. The word of God
BS TWENTY SERMONS ON VARIOUS SUBJECTS.
is a great price put into our hands to get wisdom and eternal salvation ; let us, therefore, improve it while we have it, as we know not how soon we may be deprived of it ; lest Christ say to us, as in Luke xix. 42 : " If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ' but now thev are hid from thine eyes."
I
SERMON VII.*
HYPOCRITES DEFICIENT IN THE DUTY OF PRAYER.
Job XXVII. 10. Will he always call upon God ?
Concerning these words, I would observe,
1 . Who it is that is here spoken of, viz. the hypocrite : as you may see, if you take the two preceding verses with the verse of the text. " For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul ? Will God hear his cry when trouble cometh upon him ? Will he delight himself in the Almighty ? Will he a!wa}^s call upon God ?" Job's three friends, in their speeches to him, insisted much upon it, that he was an hypocrite. But Job, in this chapter, asserts his sincerity and integrity, and shows how different his own behaviour had been from that of hypocrites. Particularly he declares his steadfast and immoveable resolution of persevering and holding out in the ways of religion and righteousness to the end; as you may see in the six first verses. In the text, he shows how contrary to this steadfastness and perseverance the character of the hypocrite is, who is not wont thus to hold out in religion.
2. We may observe what duty of religion it is, with respect to which the hypocrite is deciphered in the text, and that is the duty of 'prayer^ or calling upon God.
3. Here is something supposed of the hypocrite relating to this duty, viz. That he may continue in it for a zohile ; he may call upon God for a season.
4. Something asserted, viz. That it is not the manner of hypocrites to continue always m this duty. Will he ahvays call upon God? It is in the form of an interrogation, but the words have the force of a strong assertion, that however the
* Dated, June 1740.
70 TWENTY SERMONS ON VARIOUS SUBJECTS.
hypocrite may call upon God for a season, yet he will not always continue in it.
DOCTRINE.
However hypocrites may continue for a season in the duty of prayer, yet it is their manner, after a while, in a great measure to leave it off.
In speaking upon this doctrine, I shall show,
I. How hypocrites often continue for a* season to call upon God.
II. How it is their manner, after a while, in a great measure to leave off the practice of this duty.
III. Give some reasons why this is the manner of hypocrites.
I. I would show how hypocrites often continue for a sea- son in the duty of prayer.
1. They do so for a while after they have received common illuminations and affections. While they are under awakenings, they may through fear of hell call upon God, and attend very constantly upon the duty of secret prayer. And after they have had some melting affections, having their hearts much moved with the goodness of God, or with some affecting encouragements, and false joy and comfort; while these im- pressions last, they continue to call upon God in the duty of secret prayer.
2. After they have obtained a hope, and have made pro- fession of their good estate, they often continue for a while in the duty of secret prayer. For a while they are affected with their hope: they think that God hath delivered them out of a natural condition, a«id given them an interest in Christ, thus introducing them into a state of safety from that eternal misery which they lately feared. With this supposed kindness of God to them, they are much affected, and often find in them- selves for a while a kind of love to God, excited hy his supposed love to them. Now, while this affection towards God con- tinues, the duties of religion seem pleasant to them; it is even with some delight that they approach to God in their closets ; and for the present it may be, they think of no other than con- tinuing to call upon God as long as they live.
Yea, they may continue in the duty of secret prayer for a while after the liveliness of their affections is past, through the influenrr -^f < heir former intentions. They intended to continue seeking God always ; and now suddenly to leave off, would be too shocking to their own minds. And the force of their own preconceived notions, viz. That godly persons continue in reli- gion, may have some effect. Therefore, thougti they have no
SER. Vii. Hypocrites deficient in Prayer. 71
love to the duty of prayer, and begin to grow weary of it, yet, as they love their own hope, they are somewhat backward to take a course, which will prove it to be a false hope, and so de- prive them of it.
If they should all at once bear the sign of a false hope, they would scare themselves. Their hope is dear to them, and it would fright them to see any plain evidence that it is not true. Hence, for a considerable time after the force of their illumina- tions and affections is over, and after they hate the duty of prayer — and would be glad to have done with it, if they could without showing themselves to be hypocrites — they hold up a kind of attendance upon the duty of secret prayer. This may keep up the outside of religion in them for a good while, and occasion it to be somewhat slowly that they are brought to ne- glect it. They must not leave off suddenly, because that would be too great a shock to their false peace. But they must come gradually to it, as they find their consciences can bear it, and as they can find out devices and salvos to cover the matter, and make their so doing consistent in their own opinion, with the truth of their hope. — But,
11. It is the manner of hypocrites, after a while, in a great measure, to leave off the practice of this duty. We are often taught, that the seeming goodness and piety of hypocrites is not of a lasting and persevering nature. It is so with respect to their practice of the duty of prayer in particular, and especially of secret prayer. They can omit this duty, and their omission of it not be taken notice of by others, who know what profession they have made. So that a regard to their own reputation doth not oblige them still to practise it. If others saw how they ne- glect it, it would exceedingly shock their charity towards them. But their neglect doth not fall under their observation ; at least not under the observation of many. Therefore they may omit this duty, and still have the credit of being converted persons.
Men of this character can come to a neglect of secret prayer, by degrees, without shocking their peace. For though indeed, for a converted person to live in a great measure without secret prayer, is very wide of the notion they once had of a true convert, yet they find means by degrees to alter their notions, and to bring their principles to suit with their inclinations ; and at length they come to a notion, that a man may be a convert, and yet live very much in neglect of this duty. In time, they can bring all things to suit well together ; as a hope of heaven, an indulgence of sloth, gratifying carnal appetites, and living in a great measure a prayerless life. They cannot, indeed, suddenly make these things agree ; it must be a work of time ; and length of time will effect it. By degrees they find out ways to guard and defend their consciences against those powerful enemies :
T2 TWENTY SERMONS ON VARIOUS SUBJECTS.
SO that those enemies, and a quiet, secure conscience, can at length dwell together.
Whereas it is asserted in the doctrine, that it is the man- ner of hypocrites, after a while, in a great measure, to leave off this duty ; I would observe to you,
1. That it is not intended, but that they may commonly continue to the end of life in an external attendance on prayer with others. They may commonly be present at public prayers in the congregation, and also at family prayer. This, in such places of light as this is, men commonly do before they are so much as awakened. Many vicious persons, who make no pre- tence to serious religion, commonly attend public prayers in the congregation, and also more private prayers in the families in which they live, unless it be when carnal designs interfere, or when their youthful pleasures and diversions, and their vain company call them ; and then they make no conscience of at- tending family prayer. Otherwise they may continue to attend upon prayer as loi^g s^ they live, and yet may truly be said not to call upon God. For such prayer, in the manner of it, is not their own. They are present only for the sake of their credit, or in compliance with others. They may be present at these prayers, and yet have no proper prayer of their own. Many of those, concerning whom it may be said, as in Job xv. 4, that they cast off fear and restrain prayer before God, are yet fre- quently present at family and public prayers.
2. But they, in a great measure, leave off the practice of secret prayer. They come to this pass by degrees. At first they . begin to be careless about it. under some particular temptations. Because they have been out in young company, or have been taken up very much with worldly business, they omit it once : after that they more easily omit it again. Thus it presently be- comes a frequent thing with them to omit it ; and, after a while, it comes to that pass, that they seldom attend it. Perhaps they attend it on Sabbath days, and sometimes on other days. But they have ceased to make it a constant practice daily to retire to worship God alone, and to seek his face in secret places. They sometimes do a little to quiet conscience, and just to keep alive their old hope ; because it would be shocking to them, even after all their subtile dealing with their consciences, to call themselves converts, and yet totally to live without prayer. Yet the practice of secret prayer they have in a great measure left off. — I come now,
111. To the reasons why this is the manner of hypocrites.
1. Hypocrites never had the spirit of prayer. They may have been stirred up to the external performance of this duty, and that with a great deal of earnestness and affection, and yet always have been destitute of the true spirit of prayer. The
•3ER. VII. Hypocrites deficient in Prayer. 73
spirit of prayer is a holy spirit, a gracious spirit. We read of the spirit of grace and snppHcation ; Zech. xii. 10- " 1 will pour out on the house of David and the inhabitants of Jerusa- lem, the spirit of grace and of supphcations." Wherever there is a true spirit of supplication, there is the spirit of grace. The true spirit of prayer is no other than God's own Spirit dwelling in the hearts of the saints. And as this spirit comes from God, so doth it naturally tend to God in holy breathings and pantings. It naturally leads to God to converse with him by prayer. — Therefore the spirit is said to make intercession for the saints with groanings which cannot be uttered ; Rom. viii. 26.
The Spirit of God makes intercession for them, as it is that Spirit which in some respect indites their prayers, and leads them to pour out their souls before God. Therefore the saints are said to worship God in the Spirit; Phil. iii. 3. "We are the circumcision, who worship God in the Spirit;" and John iv. 23. "• The true vA'orshippers worship the Father in spirit and in truth." The truly godly have the spirit of adoption, the spirit of a child, to which it is natural to go to God, and call upon him, crying to him as to a father.
Bat hypocrites have nothing of this spirit of adoption : — They have not the spirit of children ; for this is a gracious and holy spirit, given only in a real work of regeneration. There- fore, it is often mentioned as a part of the distinguishing charac- ter of the godly, that they call upon God. Psalm cxiv. 18, 19. " The Lord is nigh to them that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him ; he will, also, hear their cry, and will save them." Joel ii. 32. " It shall come to pass, that whosoever calleth on the name of the Lord, shall be saved."
It is natural to one who is truly born from above, to pray to God, and to pour out his soul in holy supplications before his heavenly Father. This is as natural to the new nature and life, as breathing is to the nature and life of the body. But hypo- crites have not this new nature. Those illuminations and affec- tions which they had, went away, and left no change of nature. Therefore, prayer naturally dies away in them, having no foun- dation laid in the nature of the soul. It is maintained a while only by a certain force put upon nature. But force is not con- stant ; and as that declines, nature will take place again.
The spirit of a true convert, is a spirit of true love to God, and that naturally inclines the soul to those duties wherein it is conversant with God, and makes it to delight in approaching him. But an hypocrite hath no such spirit. He is left under the reigning power of enmity against God, which naturally in- clines him to shun his presence.
The spirit of a true convert is a spirit of faith and reliance on the power, Avisdom, and mercy of God, and such a spirit is
Vol. VI. 10
74 TWENTY SERMONS ON VARIOOS SUBJECTS.
naturally expressed in prayer. True prayer is nothing else but faith expressed. Hence we read of the prayer of faith ; James V. 15. True Christian prayer is ihe faith and reliance of the soul breathed forth in words. But an hypocrite is without the spirit of faith. He hath no true reliance or dependence on God, but is really self-dependent.
As to those common convictions and affections which the hypocrite had, and which made him keep up the duty of prayer for a while, they not reaching the bottom of the heart, nor being accompanied with any change of nature, a little thing extin- guishes them. The cares of the world commonly choke and suffocate them, and often the pleasures and vanities of youth totally put an end to them, and with them ends their constant practice of the duty of prayer.
2. When an hypocrite hath had his false conversion, his wants are in his sense of things already supplied, his desires arc already answered ; and so he finds no further business at the throne of grace. He never was sensible that he had any other needs, hut a need of being safe from hell. And now that he is converted, as he thinks, that need is supplied. Why then should he still go on to resort to the throne of grace with earnest re- quests ? He is out of danger ; all that he was afraid of, is re- moved : he hath got enough to carry him to heaven, and what more should he desire ? — While under awakenings, he had this to stir him up to go to God in prayer, that he was in continual fear of hell. This put him upon crying to God for mercy. But since in his own opinion he is converted, he hath no further business about which to go to God. And although he may keep up the duty of prayer in the outward form a little while, for fear of spoiling his hope, yet he will find it a dull business to con- tinue it without necessit}', and so by degrees he will let drop the practice. The work of the hypocrite is done when he is con- verted, and therefore he standeth in no further need of help.
But it is far otherwise with the true convert. His work is not done ; but he finds still a great work to do, and great wants to be supplied. He sees himself still to be a poor, empty, helpless creature, and that he still stands in great and continual need of God's help. He is sensible that without God he can do nothing. A false conversion makes a man in his own eyes self-sufficient. He saith he is rich, and increased with good, and hath need of nothing ; and knoweth not that he is wretched, and miserable, and poor, and blind, and naked. But after a true conversion, the soul remains sensible of its own impotence and emptiness, as it is in itself, and its sense of it is rather increased than diminished. It is still sensible of its universal dependence on God for every thing. A true convert is sensible that his grace is very imperfect ; and he is very far from having all that
SER. Vii. Hypocrites deficient in Prayer. 75
he desires. Instead of that, by conversion are begotten in him new desires which he never had before. He now finds in him holy appetites, an hungering and thirsting after righteousness, a longing after more acquaintance and communion with God. — So that he hath business enough still at the throne of grace ; yea, his business there, instead of being diminished, is rather in- creased.
3. The hope which the hypocrite hath of his good estate takes off the force that the command of God before had upon his conscience ; so that now he dares neglect so plain a duty. — The command which requires the practice of the duty of prayer is exceeding plain ; Matt. xxvi. 41. " Watch and pray, that ye enter not into temptation." Eph. vi. 1 8. " Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all saints."' Matt. vi. 6. " When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret." As long as the hypocrite was in his own appre- hension in continual danger of hell, he durst not disobey these commands. But since he is, as he thinks, safe from hell, he is grown bold, he dares to live in the neglect of the plainest com- mand in the Bible.
4. It is the manner of hypocrites, after awhile, to return to sinful practices, which will tend to keep them from praying. While they were under convictions, they reformed their lives, and walked very exactly. This reformation continues, after their supposed conversion, while they are much affected with hope and false comfort. But as these things die away, their old lusts revive, and by degrees they return like the dog to his vomit, and the sow that was washed to her wallowing in the mire. — They return to their sensual, worldly, proud, and contentious practices, as before. And no wonder this makes them forsake their closets. Sinning and praying agree not well together. If a man be constant in the duty of secret prayer, it will tend to restrain him from wilful sinning. So, on the other hand, if he allow himself in sinful practices, it will restrain him from pray- ing. It will give quite another turn to his mind, so that he will have no disposition to the practice of such a duty : it will be contrary to him. A man who knows that he lives in sin against God, will not be inclined to come daily into the presence of God ; but will rather be inclined to fly from his presence, as Adam, when he had eaten of the forbidden fruit, ran away from God, and hid himself among the trees of the garden.
To keep up the duty of prayer after he hath given loose to his lusts, would tend very much to disquiet a man's conscience. It would give advantage to his conscience to testify aloud against him. If he should come from his wickedness into the presence of God, immediately to speak to him. his conscience would, as
76 rWEXTV SERMONS ON VARIOUS SUBJECTS.
it were, fly in his face. Therefore hypocrites, as they by degrees admit their wicked practices, exclude prayer.
5. Hypocrites never counted the cost of perseverance in seeking God, and of following him to the end of life. To con- tinue instant in prayer with all perseverance to the end of life, requires much care, watchfulness, and labour. For much op- position is made to it by the flesh, the world, and the devil ; and Christians meet with many temptations to forsake this practice. He that would persevere in this duty must be labo- rious in religion in general. But hypocrites never count the cost of such laboXir ; i. e. they never were prepared in the dis- position of their minds to give their lives to the service of God and to the duties of religion. It is therefore no great wonder they are weary, and give up, after they have continued for a while, as their affections are gone, and they find that prayer to them grows irksome and tedious.
6. Hypocrites have no interest in those gracious promises which God hath made to his people, of those spiritual supplies which are needful in order to uphold them in the way of their duty to the end. God hath promised to true saints that they shall not forsake him ; Jer. xxxii. 40. " I will put my fear into their hearts, that they shall not depart from me." He hath promised that he will keep them in the way of their duty ; 1 Thess. V. 23, 24. " And the God of peace sanctify you wholly. And 1 pray God, your spirit, soul, and body, be pre- served blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it." — But hypo- crites have no interest in these and such like promises ; and therefore are liable to fall away. If God do not uphold men, there is no dependence on their steadfastness. If the Spirit of God depart from them, they will soon become careless and profane, and there will be an end to their seeming devotion and piety.
The application may be in an use of exhortation, in two branches.
I. 1 would exhort those who have entertained a hope of their being true converts — and who since their supposed con- version have left off the duty of secret prayer, and ordinarily allow themselves in the omission of it — to throw away their hope. If you have left off calling upon God, it is time for you to leave off hoping and flattering yourselves with an imagination that you are the children of God. Probably it will be a very difiicult thing for you to do this. It is hard for a man to let go a hope of heaven, on which he hath once allowed himself to lay hold, and which he hath retained for a considerable time. True conversion is a rare thing ; but that men should be
SER. VII. Hypocrites deficient in Prayer, 77
brought off from a false hope of conversion, after they are once settled and established in it, and have continued in it for some time, is much more rare.
Those things in men which, if known, would be sufficient to convince others that they are hypocrites, will not convince themselves ; and those things which would be sufficient to con- vince them concerning others, will not be sufficient to convince them concerning themselves. They can make larger allowances for themselves than they can for others. They can find out ways to solve objections against their own hope, when they can find none in the like case for their neighbour.
But if your case be such as is spoken of in the doctrine, it is surely time for you to seek a better hope, and another work of God's spirit, than ever you have yet experienced ; something more thorough and effectual. When you find by experience, that the seed which was sown in your hearts, though at first it sprang up and seemed flourishing, is withering away, as by the heat of the sun, or is choked, as with thorns ; this shows in what sort of ground the seed was sown, that it is either stony or thorny ground ; and that, therefore, it is necessary you should pass through another change, whereby your heart may become good ground, which shall bring forth fruit with patience.
Insist not on that as a reason why you should not throw away your hope, that you had the judgment of others, that the change, of which you were the subject was right. It is a small matter to be judged of man's judgment, whether you be approved or condemned, and whether it be by minister or people, wise or unwise. 1 Cor. iv. 3. " It is a very small thing that I should be judged of you, or of man's judgment." If your goodness have proved to be as the morning cloud and early dew ; if you be one of those who have forsaken God, and left oti calling upon his name, you have the judgment, and sentence of God in the scriptures against you, which is a thousand times more than to have the judgment of all the wise and godly men and ministers in the world in your favour.
Others, from your account of thmgs, may have been obliged to have charity for you, and to think that — provided you were not mistaken, and in your account did not misrepresent things, or express them hy wrong terms — you were really con- verted. But what a miserable foundation is this, upon which to build a hope as to your eternal state !
Here I request your attention to a few things in particular, which I have to say to you concerning your hope.
1. Why will you retain that hope, which, by evident expe- rience, you find poisons you ? Is it reasonable to think, that a holy hope, a hope that is from heaven, would have such an influence ? No, surely ; nothing of such a malignant influence
78 TWENTY SERMONS ON VARIOUS SUBJECTS.
comes from that world of purity and glory. No poison groweth in the paradise of God. The same hope which leads men to sin in this world, will lead to hell hereafter. Why, therefore, will you retain such a hope, of which your own experience shews you the ill tendency, in that it encourages you to lead a wicked life ? For, certainly, that life is a wicked life wherein you live in the neglect of so well-known a duty as that of secret prayer, and in the disobedience of so plain a command of God, as that by which this duty is enjoined. And is not a way of dis- obedience to God a way to hell ?
If your own experience of the nature and tendency of your hope will not convince you of the falseness of it, what will ? Are you resolved to retain your hope, let it prove ever so un- sound and hurtful ? Will you hold it fast till you go to hell with it ? Many men cling to a false hope, and embrace it so closely, that they never let it go till the flames of hell cause their arms to unclench and let go their hold. Consider how you will an- swer it at the day of judgment, when God shall call you to an account for your folly in resting in such a hope. Will it be a sufficient answer for you to say, that you had the charity of others, and that they thought your conversion was right ?
Certainly, it is foolish for men to imagine, that God had no more wisdom, or could contrive no other way of bestowing com- fort and hope of eternal life, than one which should encourage men to forsake him.
SERMON VIII.
HYPOCRITES DEFICIENT IN THE DUTY OF PRAYER.
Job XXVII. 10. Will he always call upon God ?
From these words, our doctrine was, That however hypo» crites may continue for a season in the duty of prayer, yet it is their manner, after a while, in a great measure to leave it off. This was our subject in the preceding discourse, in which, after having shown — how hypocrites often continue for a season to call upon God — how it is their manner, after a while in a great measure to leave it off — and having given the reasons why this is their manner, I came at length to make application^ which I proposed to do in an use of exhortation in two branches ; and lirst to exhort those who entertain a hope of their good estate, and yet live in the neglect of secret prayer, to reject their hope. One particular consideration I have already laid before men of this character, to the end just mentioned ; and I now proceed to say to them, —
2. How is your conduct consistent with loving God above all. If you have not a spirit to love God above your dearest earthly friends, and your most pleasant earthly enjoyments ; the scriptures are very plain, and full in it, that you are not true Christians. But if you had indeed such a spirit, would you thus grow weary of the practice of drawing near to him, and become habitually so averse to it, as in a great measure to cast off so plain