Christian Classics
‹ Works of Jonathan Edwards, Volume Two
Contents
Introduction To The Works Of Jonathan EdwardsAdvertisement respecting the First SermonSermon I. God glorified in Man's DependenceSermon II. Sinners in the Hands of an angry God.Sermon I. A Divine and Supernatural LightSermon II. The Church's Marriage · Part 1Sermon II. The Church's Marriage · Part 2Sermon II. The Church's Marriage · Part 3Sermon III. True Saints · TRUE SAINTS, WHEN ABSENT FROM THE BODY, ARE PRESENT WITH THE LORD.Sermon III. True Saints · APPLICATIONSermon IV. God's Awful JudgmentSermon V. True Grace · Part 1Sermon V. True Grace · Part 2Sermon V. True Grace · Part 3PrefaceSermon I. Manner of Salvation of SoulsSermon II. THE UNREASONABLENESS OF INDETERMINATION IN RELIGIONSermon III. UNBELIEVERS CONTEMN THE GLORY AND EXCELLENCY OF CHRISTSermon IV. THE FOLLY OF LOOKING BACK IN FLEEING OUT OF SODOMSermon V. THE FOLLY OF LOOKING BACK IN FLEEING OUT OF SODOM.Sermon VI. THE WARNINGS OF SCRIPTURE ARE IN THE BEST MANNER ADAPTED TO THE AWAKENING AND CONVERSION OF SINNERSSermon VII. HYPOCRITES DEFICIENT IN THE DUTY OF PRAYERSermon VIII. HYPOCRITES DEFICIENT IN THE DUTY OF PRAYER.Sermon IX. THE FUTURE PUNISHMENT OF THE WICKED UNAVOIDABLE AND INTOLERABLE.Sermon X. THE FUTURE PUNISHMENT OF THE WICKED UNAVOIDABLE AND INTOLERABLE.Sermon XI. THE ETERNITY OF HELL TORMENTS.Sermon XII. THE PEACE WHICH CHRIST GIVES HIS TRUE FOLLOWERS.Sermon XIII. THE PERPETUITY AND CHANGE OF THE SABBATH.Sermon XIV. THE PERPETUITY AND CHANGE OF THE SABBATH.Sermon XV. THE PERPETUITY AND CHANGE OF THE SABBATH.Seven Sermons. On Important Subjects · Part 1Seven Sermons. On Important Subjects · GOD THE BEST PORTION OF THE CHRISTIAN.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE SOLE CONSIDERATION, THAT GOD IS GOD, SUFFICIENT TO STILL ALL OBJECTIONS.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · GREAT GUILT NO OBSTACLE TO THE PARDON OF THE RETURNING SINNER.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE MOST HIGH A PRAYER-HEARING GOD.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE NATURE AND END OF EXCOMMUNICATION.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · WHEN THE WICKED SHALL HAVE FILLED UP THE MEASURE OF THEIR SIN, WRATH WILL COME UPON THEM TO THE UTTERMOST.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · WICKED MEN USEFUL IN THEIR DESTRUCTION ONLY.Seven Sermons. On Important Subjects · APPLICATION.MEN NATURALLY GOD'S ENEMIESSECTION I. In what respects, enemiesSECTION II. The degree of natural enmitySECTION III. Why enemies to GodSECTION IV. That natural men are unconscious of enmity, answeredSECTION V. That they show respect to God, answeredSECTION VI. Restraining grace a privilegeSECTION VII. Why unwilling to come to ChristSECTION VIII. Mercy, justly withheldSECTION IX. Practical improvementIntroductionSECTION I. Wonderful things doneSECTION II. God greatly glorifiedSECTION III. The good attained wonderfully variousSECTION IV. Angels benefit by salvationSECTION V. Wonderful glory redounds to GodSECTION VI. The manner of obtaining salvationSECTION VII. The overthrow of SatanSECTION VIII. Superiority of this wisdom to that of angelsSECTION IX. The subject improvedSECTION X. The misery of unbelieversSECTION XI. Exhortation to come to ChristIntroductionSECTION I. What is intended by divinity, as the object of this knowledgeSECTION II. What kind of knowledge in divinity is intended in the doctrineSECTION III. The usefulness and necessity of the knowledge of divine truthSECTION IV. Why all Christians should make a business of endeavouring to grow in the knowledge of divinitySECTION V. An exhortation that all may diligently endeavour to gain Christian knowledgeSECTION VI. Directions for the acquisition of Christian knowledgeCHRISTIAN CHARITYSECTION I. The words explainedSECTION II. Of the obligations of Christians to perform the duty of charity to the poorSECTION III. An exhortation to the duty of charity to the poorSECTION IV. Objections which are sometimes made to the exercises of charity answeredIntroductionSECTION I. The necessity of self-examinationSECTION II. Why many living in sin, know it notSECTION III. Directions for self-examinationSECTION IV. Examination about the Lord's day, &cSECTION V. Examination about secret sins, &c.SECTION VI. Our temper of mind, &c. towards our neighbourSECTION VII. Our charity, &c. towards our neighbourSECTION VIII. Self-examination respecting our familiesSECTION IX. Awakening considerationsA WARNING TO PROFESSORSIntroductionSECTION I. The ordinances of God are holySECTION II. Ordinances, by whom profanedSECTION III. A call to self-examinationSECTION IV. Address to profaners of ordinancesIntroductionSECTION I. God is the supreme judgeSECTION II. Publicity of final judgmentSECTION III. Jesus will be the judgeSECTION IV. Christ's coming, the resurrection, &c.SECTION V. All will be done in righteousnessSECTION VI. Immediate consequences of judgmentSECTION VII. The uses of this doctrineSECTION I. Who are sinners in ZionSECTION II. How fearfulness will surprise themSECTION V. An earnest exhortation to sinnersIntroductionSECTION I. Saints not grieved, &c.SECTION II. Why the sufferings of the wicked, &c.SECTION III. An objection answeredSECTION IV. The ungodly warnedCHRIST EXALTEDSECTION I. How evil of all kinds has prevailed and highly exalted itself in the worldSECTION II. How Jesus Christ, in the work of redemption, appears gloriously above all these evilsSECTION III. The subject improved and appliedSELF-FLATTERIESSECTION I. Sinners flatter themselves with the hope of impunitySECTION II. Some of the various ways wherein sinners flatter themselves in their own eyesSECTION III. The subject applied: OR THE SIN OF THEFT AND INJUSTICESECTION I. The dishonesty of withholding what is our neighbour'sSECTION II. The dishonesty of unjustly taking a neighbour's propertySECTION III. Dishonest excusesSECTION IV. The subject applied—The dishonest warnedSECTION V. An exhortation to honestyTEMPTATION AND DELIVERANCESECTION I. Why we should avoid what tends to sinSECTION II. What things lead and expose to sinSECTION III. A serious warning to all, and especially young peopleTHE PRECIOUSNESS OF TIMESECTION I. Why time is preciousSECTION II. Reflections on time pastSECTION III. Who are chiefly deserving of reproof from the subject of the preciousness of timeSECTION IV. An exhortation to improve timeSECTION V. Advice respecting the improvement of timePROCRASTINATIONSECTION I. Needful precautionsSECTION II. The precept explainedSECTION III. When men act as though they depend on another daySECTION IV. Why we ought not to boast of to-morrowSECTION V. Serious inquiriesSECTION VI. How to spend every dayTHE CHRISTIAN PILGRIMSECTION I. That this life ought to be so spent by usSECTION II. Why the Christian's life is a journey, or pilgrimageSECTION III. Instruction afforded by the consideration, that life is a journey, or pilgrimageSECTION IV. An exhortation, so to spend the present life, that it may only be a journey towards heavenMAN'S NATURAL BLINDNESS IN RELIGIONSECTION I. Introductory observationsSECTION II. From men's open professionSECTION III. From men's experience and practiceSECTION IV. Practical inferences and applicationsSECTION V. Address to sinnersMr. Cooper's PrefaceIntroductionSECTION I Negative signs of a spiritual workSECTION II. Positive signsSECTION III. Practical inferences and applicationAdvertisementPreface by a former English editorPreface by the American editorsPART I. The Text opened, and in Account of the Affair proposedPART II. Motives to Compliance with what is proposed · Part 1PART II. Motives to Compliance with what is proposed · SECT. I.PART II. Motives to Compliance with what is proposed · SECT. II.PART II. Motives to Compliance with what is proposed · SECT. III.PART II. Motives to Compliance with what is proposed · SECT. IV.PART II. Motives to Compliance with what is proposed · SECT. V.PART II. Motives to Compliance with what is proposed · SECT. VI.PART II. Motives to Compliance with what is proposed · SECT. VII.PART III. Objections answered · Part 1PART III. Objections answered · SECT. I.PART III. Objections answered · SECT. II.PART III. Objections answered · sect. iiiPART III. Objections answered · SECT. IV.PART III. Objections answered · SECT. V.PrefacePART I. From his birth to the time when he began to study for the ministryPART II. From his beginning to study, till his being examined and licensed to preachPART III. From his being licensed to preach, till he was appointed Missionary to the IndiansPART IV. From his appointment, to his entrance on the mission at KaunaumeekPART V. From his beginning to instruct the Indians, to his ordination · Part 1PART V. From his beginning to instruct the Indians, to his ordination · Part 2PART V. From his beginning to instruct the Indians, to his ordination · Part 3PART V. From his beginning to instruct the Indians, to his ordination · Part 4PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 1PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 2PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 3PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 4PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 1PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 2PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 3PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 4PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 5PART VIII. From his return to Susquehannah, till his death · Part 1PART VIII. From his return to Susquehannah, till his death · Part 2PART VIII. From his return to Susquehannah, till his death · Part 3PART VIII. From his return to Susquehannah, till his death · Part 4AdvertisementPrefacePART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 1PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 2PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 3PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 4PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 1PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 2PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 3PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 4PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 5SECTION I. The doctrine preached to the IndiansSECTION II. Morality, sobriety, and external duties promoted by preaching Christ crucifiedSECTION III. Continuance, renewal, and quickness of the workSECTION IV. But little appearance of false religionSECOND APPENDIXSECTION I. His method of learning the Indian languageSECTION II. His method of instructing the IndiansSECTION III. Difficulties attending the Christianizing of the IndiansSECTION IV. Second difficulty, To convey divine truths to their understanding, and to gain their assentSECTION V. Third difficulty.SECTION VI. Fourth difficulty, The designs of evil-minded persons to hinder the workSECTION VII. Attestations of divine grace displayed among the IndiansTHIRD APPENDIX--Containing his brief account of the endeavours used by the Missionaries of the Society in Scotland, for propagating Christian Knowledge, to introduce the Gospel among the Indians, on the borders of New York. &c. in a Letter to the Rev. Mr. Ebenezer PembertonMR. BRAINERD'S REMAINSAdvertisementI. Letter to his brother John, then a studentII. Letter to his brother John, then a studentIII. Letter to his brother IsraelIV. Letter to a special friendV. Letter to a minister of the GospelVI. Letter to his brother JohnVII. Letter to IsraelVIII. Letter to IsraelIX. Letter to a young gentleman, a candidate for the ministryX. Letter to his brother John, at BethelI. Scheme of a Dialogue in the Godly SoulII. Thoughts of a Soul under ConvictionIII. Some signs of GodlinessA Sermon preached in Newark at the Ordination of Mr. David Brainerd, by E. Pemberton, A. M.Reflections and Observations · REV. DAVID BRAINERD.Reflections and Observations · SECT. I.Reflections and Observations · SECT. II.Reflections and Observations · SECT. III.Reflections and Observations · SECT. IV.Reflections and Observations · SECT. V.Reflections and Observations · REFLECT. II.Reflections and Observations · REFLECT. III.Reflections and Observations · REFLECT. IV.Reflections and Observations · REFLECT. V.Reflections and Observations · REFLECT. VI.Reflections and Observations · REFLECT. VII.Reflections and Observations · REFLECT. VIII.PrefaceAdvertisementPART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. I.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. II.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. III.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. IV.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. V.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VI.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VII.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VIII.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. IX.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. X.PART II. Observations concerning the Mysteries of Scripture · Part 1PART II. Observations concerning the Mysteries of Scripture · Part 2PART II. Observations concerning the Mysteries of Scripture · Part 3PART II. Observations concerning the Mysteries of Scripture · Part 4PART II. Observations concerning the Mysteries of Scripture · Part 5CHAPTER I. Of God's Moral GovernmentCHAPTER II. Of Endless Punishment · Part 1CHAPTER II. Of Endless Punishment · Part 2CHAPTER II. Of Endless Punishment · Part 3CHAPTER III. Concerning the Divine Decrees · Part 1CHAPTER III. Concerning the Divine Decrees · Part 2CHAPTER III. Concerning the Divine Decrees · Part 3CHAPTER III. Concerning the Divine Decrees · Part 4CHAPTER III. Concerning the Divine Decrees · Part 5CHAPTER IV. Concerning Efficacious Grace · Part 1CHAPTER IV. Concerning Efficacious Grace · Part 2CHAPTER IV. Concerning Efficacious Grace · Part 3CHAPTER IV. Concerning Efficacious Grace · Part 4CHAPTER IV. Concerning Efficacious Grace · Part 5CHAPTER IV. Concerning Efficacious Grace · Part 6CHAPTER IV. Concerning Efficacious Grace · Part 7CHAPTER V. Of Satisfaction for Sin · Part 1CHAPTER V. Of Satisfaction for Sin · Part 2CHAPTER V. Of Satisfaction for Sin · Part 3CHAPTER V. Of Satisfaction for Sin · Part 4CHAPTER VI. Concerning Faith · Part 1CHAPTER VI. Concerning Faith · Part 2CHAPTER VI. Concerning Faith · Part 3CHAPTER VI. Concerning Faith · Part 4CHAPTER VI. Concerning Faith · Part 5CHAPTER VI. Concerning Faith · Part 6CHAPTER VII. Of the Perseverance of SaintsI. AngelsII. Fall of the AngelsIII. The DevilIV. Confirmation of the AngelsV. Heaven · Part 1V. Heaven · Part 2V. Heaven · Part 3V. Heaven · Part 4V. Heaven · Part 5V. Heaven · Part 6V. Heaven · Part 7V. Heaven · Part 8XII. TYPES OF THE MESSIAH · Part 1XII. TYPES OF THE MESSIAH · Part 2XII. TYPES OF THE MESSIAH · Part 3XII. TYPES OF THE MESSIAH · Part 4XII. TYPES OF THE MESSIAH · Part 5XII. TYPES OF THE MESSIAH · Part 6XII. TYPES OF THE MESSIAH · Part 7XII. TYPES OF THE MESSIAH · Part 8XII. TYPES OF THE MESSIAH · Part 9Pentateuch · Part 1Pentateuch · Part 2Pentateuch · Part 3Pentateuch · Part 4Genesis · Part 1Genesis · Part 2Genesis · Part 3Genesis · Part 4Genesis · Part 5Genesis · Part 6Genesis · Part 7Genesis · Part 8Exodus · Part 1Exodus · Part 2Exodus · Part 3Exodus · Part 4Leviticus to DeuteronomyJoshuaJudges to 2 Chronicles · Part 1Judges to 2 Chronicles · Part 2Judges to 2 Chronicles · Part 3Judges to 2 Chronicles · Part 4Nehemiah-EstherJobPsalmsProverbs to CanticlesIsaiahjeremiahEzekielDanielMinor ProphetsMatthew · Part 1Matthew · Part 2Matthew · Part 3Matthew · Part 4MarkLukeJohnActsRomans1-2 CorinthiansGalatians to 2 TimothyHebrews to Revelation · Part 1Hebrews to Revelation · Part 2Hebrews to Revelation · Part 3SERMON I. Natural Men in a dreadful Condition · Part 1SERMON I. Natural Men in a dreadful Condition · Part 2SERMON I. Natural Men in a dreadful Condition · Part 3SERMON I. Natural Men in a dreadful Condition · Part 4SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 1SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 2SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 3SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 1SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 2SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 3SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 4SERMON IV. God's Sovereignty in the Salvation of MenSERMON V. The Character of Paul an Example t · Part 1SERMON V. The Character of Paul an Example t · Part 2SERMON V. The Character of Paul an Example t · Part 3SERMON V. The Character of Paul an Example t · Part 4SERMON VI. Christ's Agony · Part 1SERMON VI. Christ's Agony · APPLICATION.SERMON VI. Christ's Agony · APPLICATION.SERMON VII. The Portion of the Wicked · Part 1SERMON VII. The Portion of the Wicked · Part 2SERMON VII. The Portion of the Wicked · Part 3SERMON VII. The Portion of the Wicked · Part 4SERMON VIII. The Portion of the Righteous · Part 1SERMON VIII. The Portion of the Righteous · Part 2SERMON VIII. The Portion of the Righteous · Part 3SERMON VIII. The Portion of the Righteous · Part 4SERMON VIII. The Portion of the Righteous · Part 5SERMON VIII. The Portion of the Righteous · Part 6SERMON IX. The Pure in Heart blessed · Part 1SERMON IX. The Pure in Heart blessed · Part 2SERMON IX. The Pure in Heart blessed · Part 3SERMON X. Praise, one of the chief Employments of HeavenSERMON XI. Wicked Men inconsistent with themselves · Part 1SERMON XI. Wicked Men inconsistent with themselves · Part 2SERMON XI. Wicked Men inconsistent with themselves · Part 3SERMON XI. Wicked Men inconsistent with themselves · Part 4SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 1SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 2SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 3SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 1SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 2SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 3SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 4SERMON XIV. Jesus Christ the same yesterday, to-day, and for everSERMON XV. The true Excellency of a gospel ministerSERMON XVI. Christ the Example of ministersSERMON XVII. The Sorrows of the Bereaved spread before Jesus

Jonathan Edwards · 366 of 409

SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 1

HOSEA v. 15.

I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.

In the preceding part of the chapter is threatened the destruction of Ephraim. Ephraim, in the prophets, generally means the ten tribes, or the kingdom of Israel, as distinguished from the kingdom of Judah. When we read of Ephraim and Judah in the prophets, thereby is meant the whole people of Israel of the twelve tribes, as in verse 12. of this chapter, “Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness.” By Judah is meant the two tribes of Judah and Benjamin, which were under the king of Judah; and by Ephraim is meant the ten tribes under the king of Israel. Ephraim is put for the whole kingdom of Israel, because Samaria, the seat of the kingdom, the royal city, was in that tribe. In the verse immediately preceding the text it is declared in what a terrible manner God was about to deal with Ephraim. Hosea v. 14. “For I will be unto Ephraim as a lion, and as a young lion to the house of Judah; I, even I, will tear and go away, and none shall rescue him.” In the text God declares how he would deal with them after he had torn as a lion, &c. And here,

1. God declares how he would withdraw from them. Hosea v. 15. “I will go and return to my place;” when I have torn as a lion. I will go away; I will leave them in that condition. I will depart from them, and they shall see no more of me.

2. What God will wait for in them before he returns to them to show them mercy. There are three things here signified.

1. That they should be sensible of their guilt. Hosea v. 15. “Till they acknowledge their offence.” It is in the original, “till they become guilty. ” That is, till they become guilty in their own eyes, till they are sensible of their guilt; in the same sense as the same expression is used in Rom. iii. 19. “That every mouth may be stopped, and all the world may become guilty before God” that is, become guilty in their own eyes.

2. That they would be sensible of their misery, implied in the expression, Hosea v. 15. “in their affliction they shall seek me.” Their calamity was brought upon them, before God had torn them, and left them. But in their pride and perverseness, they were not well sensible of their own miserable condition, as this prophet observes in chapter vii. 9.

3. That they should be sensible of their need of God’s help, which is implied in their seeking God’s face, and seeking him early; that is, with great care and earnestness. Before, they would not seek God; they were not sensible of their helplessness, as we learn in the verse but one preceding the text. Hosea v. 13. “When Ephraim saw his sickness, and Judah his wound, then went Ephraim to the Assyrian, and sent to king Jacob.” But as we are there told, he could not heal him, nor cure his wound. And notwithstanding all the help he could afford, God wounded him, tore him as a young lion; and, as he declares, would leave him, and he should cease going to any other, and should be sensible that no other could heal, and accordingly come to him for healing.

doctrine. That it is God’s manner to make men sensible of their misery and unworthiness, before he appears in his mercy and love to them.

I. That it is ordinarily thus with respect to the bestowment of great and signal mercies.

II. That it is particularly so with respect to revealing his love and mercy to their souls.

I. This is God’s ordinary way before great and signal expressions of his mercy and favour. He very commonly so orders it in his , and so influences men by his Spirit, that they are brought to see their miserable condition as they are in themselves, and to despair of help from themselves, or from an arm of flesh, before he appears for them, and also makes them sensible of their sin, and their unworthiness of God’s help. This appears from the account which the Scriptures give us of God’s dealings with his people. Joseph, before his great advancement in Egypt, must lie in the dungeon to humble him, and prepare him for such honour and prosperity. The children of Jacob, before Joseph reveals himself to them, and they receive that joy, and honour, and prosperity, which were consequent thereupon, pass through a train of difficulties and anxieties, till at last they are reduced to distress, and are brought to reflect upon their guilt, and to say, that they were guilty concerning their brother. God humbled them in his , and then an end was put to all their difficulties, and their sorrow was turned into joy upon Joseph’s revealing himself to them. Jacob, before he hears the joyful news of Joseph’s being yet alive, must be brought into great distress at the parting with Benjamin, and supposed loss of Simeon. He was reduced to great straits in his mind. He says in Genesis xlii. 36. “All these things are against me.” But soon after this he had these gladsome tidings brought to him, Genesis xlv. 26. “Joseph is yet alive, and he is governor over all the land of Egypt. ” And to confirm it, he sees the waggons and the noble presents, which Joseph sent to him: so that he was now brought to say, Genesis xlv. 28. “It is enough; Joseph my son is yet alive. I will go and see him before I die.” And so with the children of Israel in Egypt. Their bondage must wax more and more extreme. Their bondage had been very extreme. But yet Pharaoh gives commandment that more work should be laid upon them, and the task-masters tell them they must get their straw where they can find it; and nothing of their work should be diminished. And quickly upon this was their deliverance. So when the children of Israel were brought to the Red Sea, the Egyptians pursued them, and were just at their heels, and they were reduced to the utmost distress, they see that they must assuredly perish, unless God work a miracle for them; for they were shut up on all sides: the Red sea was before them, and the army of the Egyptians encompassing them round behind. And they cried unto the Lord. And then God wonderfully appeared for their help, and made them pass through the Red Sea, and put songs of deliverance into their mouths.

So before God brought the children of Israel into Canaan, he led them about in a great and terrible wilderness through a train of difficulties and temptations for forty years, that he might teach them in their dependence on him, and the sinfulness of their own hearts. Deut. xxxii. 10. “He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye.” God brought them into those trials and difficulties in the wilderness to humble them, and let them see what was in their hearts, that they might be convinced of their own perverseness by the many discoveries of it under those temptations, and so that they might be sensible that it was not for their that God made them his people, and gave them Canaan, seeing it was so evident that they were a stiff-necked people. Deut. viii. 2, 3. “And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. And he humbled thee and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord cloth man live.” And 15, 16, 17. “Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at the latter end; and thou say in thine heart, My power and the might of my hand hath gotten me this wealth.” And so we have examples of this from time to time in the history of the Judges. When Israel revolted, God gave them into the hands of their enemies. He let them continue in their hands, till they were reduced to great distress, and saw that they were in a helpless condition, and were brought to reflect on themselves, and to cry unto the Lord. And then God raised them up a deliverer. And when they cried unto God, he would not deliver them till he had humbled them, and brought them to own their unworthiness, and to own that they were in God’s hands. Judges x. beginning with the 10th verse. “And the children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baal. And the Lord said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand. Yet ye have forsaken me, and served other gods; I will deliver you no more. Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation. And the children of Israel said unto the Lord, We have sinned; do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day. And they put away the strange gods from among them, and served the Lord; and his soul was grieved for the misery of Israel.” And this is the method in which God declared from the beginning he would proceed with his people. Lev. xxvi. 40, &c. “If they shall confess their , and the of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; and that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their ; then will I remember my with Jacob, and also my with Isaac, and also my with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her , while she lieth desolate without them; and they shall accept of the punishment of their ; because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my with them; for I am the Lord their God. But I will for their sakes remember the of their ancestors, whom I brought forth out of the land of Egypt in the sight of the , that I might be their God.” It is God’s manner, when he will bestow signal blessings in answer to prayer, to make men seek them, and pray for them with a sense of their sin and misery. As 1 Kings viii. 38, 39. “What prayer and soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house; then hear thou in heaven, thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; for thou, even thou only, knowest the hearts of all the children of men.” By knowing the plague of their own hearts is meant both their sin and misery. Being sensible of their misery is included, as is evident from the manner of expressing the same petition of Solomon’s prayer, as it is related in 2 Chron. vi. 29. “Then what prayer or soever shall be made of any man, or of all thy people Israel, when every man shall know his own sore and his own grief.” By which is probably meant his misery and his sin, which is the foundation of it. Paul gives us an account how God brought him to have despair in himself before a great deliverance, which he experienced. 2 Cor. i. 9, 10. “But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead; who delivered us from so great a death.” How did Christ humble the woman of Canaan, or bring her to the exercise and expression of a sense of her own unworthiness before he answered her, and healed her daughter! When she continued to cry, after he answered her not a word, and seemed to take no notice of her; and his disciples desired him to send her away, and when she continued crying after him, he gave a very humbling answer, saying, It is not meet to take the children’s bread, and to cast it to dogs. And when she took it well, as owning that being called a dog was not too bad, and owning that she was therefore unworthy of children’s bread, she only sought the crumbs then Christ answered her request. And the experience of God’s people in all ages corresponds with those examples. It is God’s usual method before remarkable discoveries of his mercy and love to them, especially by spiritual mercies, in a special manner to humble them, and make them sensible of their misery and helplessness in themselves, and of their vileness and unworthiness, either by some remarkably humbling dispensation of his or influence of his Spirit. We are come now,

II. To show particularly that it is God’s manner to make men sensible of their misery and unworthiness before he reveals his saving love and mercy to their souls. The mercy of God, which he shows to a sinner when he brings him home to the Lord Jesus Christ, is the greatest and most wonderful exhibition of mercy and love, of which men are ever the subjects. There are other things, in which God greatly expresses his mercy and goodness to men, many temporal favours. The mercies already mentioned, which God bestowed upon his people of old: his advancing Joseph in Egypt, his deliverance of the children of Israel out of Egypt, his leading them through the Red sea on dry land, his bringing them into Canaan, and driving out the from before them, his delivering them from time to time from the hands of their enemies, were great mercies; but they were not equal to this of his people from under the guilt and dominion of sin. Several of them were typical of this; and as God would thus prepare men for the bestowment of those less mercies by making them sensible of their guilt and misery, so especially will he so do, before he makes known to them this great love of his in Jesus Christ. When God designs to show mercy to sinners, it is his manner thus to begin with them.

He first brings them to reflect upon themselves, and consider and be sensible what they are, and what condition they are in. What has already been said proves this. There is a harmony between God’s dispensations. And as we see that this is God’s manner of dealing with men when he gives them other great and remarkable mercies and manifestations of his favour, it is a confirmation that it is his method of proceeding with the souls of men, when about to reveal his mercy and love to them in Jesus Christ.

1. God makes men consider and be sensible of what sin they are guilty. Before, it may be, they were very regardless of this. They went on sinning, and never reflected upon what they did; never considered or regarded what or how many sins they committed. They saw no cause why they should trouble their minds about it. But when God convinces them, he brings them to reflect upon themselves; he sets their sins in order before their eyes. He brings their old sins to their minds, so that they are fresh in their memory things which they had almost forgotten. And many things, which they used to regard as light offences, which were not wont to be a burden to their consciences, nor to appear worthy to be taken notice of, they are now made to reflect upon. Thus they discover of what a multitude of they have been guilty, which they have heaped up till they are grown up to heaven. There are some sins especially, of which they have been guilty, which are ever before them, so that they cannot get them out of their minds. Sometimes when men are under , their sins follow them, and haunt them like a spectre. God makes them sensible of the sin of their hearts, how corrupt and their hearts are. And there are two ways in which he does this. One is by setting before them the sins of their lives. They are so set in order before them, they appear so many and so aggravated, that they are convinced what a fountain of corruption there is in their hearts. Their sinful natures appear by their sinful lives. There is sin enough, which every man has committed, to convince him, that he is sold under sin, that his heart is full of nothing but corruption, if God by his Spirit leads, him rightly to consider it.

Another way which God sometimes makes use of, is, to leave men to such internal workings of corruption under the temptations which they have in their terrors and fears of hell, as shows them what a corrupt and wicked heart they have. God sometimes brings this good out of this evil, to make men see the corruption of their nature by the workings of it under temptations, which they have in their terrors about damnation. God leads them through the wilderness to prove them, and let them know what is in their hearts, as he did the children of Israel, as we have already observed. By means of the trials which the children of Israel had in the wilderness, they might be made sensible what a murmuring, perverse, rebellious, unfaithful, and idolatrous people they were. So God sometimes makes sinners sensible what wicked hearts they have, by their experience of the exercises of corruption, while they are under . Not that this will in the least excuse men for allowing such workings of corruption in their hearts, because God sometimes leaves men to be wicked, that he may afterwards turn it to their good, when he in infinite wisdom sees meet so to do. We must not go and be wicked on purpose that we may get good by it. It will be very absurd, as well as horridly presumptuous, for us so to do. Though God sometimes in his mercy makes those workings of corruption, and a spirit of opposition and enmity against God, a means of showing them the vileness of their own hearts, and so to turn to their good. So God oftentimes is provoked thereby utterly to withdraw and forsake them, after the example of those murmurers, whose carcasses fell in the wilderness, of whom God sware in his wrath that they should never enter into his rest. And they who allow themselves therein, are the most likely so to provoke God. But it is God’s manner to show men the plague of their own hearts by some means or other, before he reveals his love to their souls. While sinners are unconvinced sin lies hid. They take no notice of it. But God makes the law effectual to bring men’s own sins of heart and life to be reflected on, and observed. Romans vii. 9. “I was alive without the law once, but when the commandment came, sin revived.” Then sin appeared and came to light, which was not before observed. Joseph’s revealing himself to his brethren, is probably typical of Christ’s revealing himself to the soul of a sinner, making known himself in his love, and in his near relation of a brother, and a redeemer of his soul. But before Joseph revealed himself to them, they were made to reflect upon themselves, and say, Genesis 42:21. “we are guilty. ”

2. God convinces sinners of the dreadful danger they are in by reason of their sin. Having their sins set before them, God makes them sensible of the relation which their sin has to misery. And here are two things of which they are convinced about their danger.

1. God makes them sensible that his displeasure is very dreadful. Before they heard often about the anger of God, and the fierceness of his wrath; but they were not moved by it. But now they are made sensible that it is a dreadful thing to fall into the hands of the living God. They are made in some measure sensible of the dreadfulness of hell. They are led with fixedness and impression to think what a dismal thing it will be to have God an enraged enemy, setting to work the misery of a soul, and how dismal it will be to dwell in such torment for ever without hope. Isaiah xxxiii. 14. “The sinners in Zion are afraid; tearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?” Other sinners are told of hell, but convinced sinners often have hell, as it were, in their view. They being impressed with a sense of the dreadfulness of its misery, is the cause why it works upon their imagination oftentimes; and it will seem as though they saw the dismal flames of hell; as though they saw God in implacable wrath exerting his fury upon them; as though they heard the cries and shrieks of the damned.

2. They are made in some measure sensible of the connection there is between their sins and that wrath, or how their sin and guilt exposes them to that wrath, of the dreadfulness of which they have such lively apprehensions, and so fear takes hold of them. They are afraid that will be their portion. And they are sensible that they are in a miserable and doleful condition by reason of sin. Many things in the Scriptures make it evident that this is God’s method. The account we have of our first parents confirms it. They had a sense of guilt and danger, before Christ was revealed to them. They were guilty, and were afraid of God’s wrath, and ran and hid themselves. They were terribly afraid when they heard God coming. And doubtless their sense of their guilt and fear, when they were brought before God, and were called to an account, and God asked them what they had done, and whether they had eaten of that tree, whereof he commanded them that they should not eat, prepared them for a discovery of mercy. God made them sensible of their guilt and danger before he revealed to them the of . And it is probable that their reflecting upon what God said about the seed of the woman bruising the serpent’s head, soon wrought faith; that it was not long before that discovery God made of a merciful design towards them, was a means of true consolation and hope to them. Joseph’s brethren were brought into great distress for fear of their lives before Joseph revealed himself to them. Those who were by Peter’s sermon, were first pricked in their hearts in a sense of their guilt and their danger. Acts ii. 37. And Paul, before he had his first comfort, trembled, and was astonished. Acts ix. 6. And continued three days and three nights, and neither ate nor drank, which expressed his great distress. The jailer, before he was , was in terror. He called for a light, and sprang in, and came trembling, and fell down before Paul and Silas. Acts xvi. 29, 30. Christ’s invitation is made more especially to the weary and heavy laden; which doubtless has respect, at least partly, to labouring and being weary with a sense of guilt and danger. We read when David was in the cave, then every one who was in distress, was gathered unto him. 1 Samuel xxii. 1. This doubtless was written as typifying Jesus Christ, and the referring of those who were in fear and distress unto him. The expression of flying for refuge, by which coming to Christ is signified, implies, that before they come, they are in fear of some evil. They apprehend themselves in danger, and this fear gives wings to their feet. Proverbs xviii. 10. “The name of the Lord is a strong tower.” The voice of God to a sinner, when he gives him true comfort, is a still small voice. But this voice is preceded by a strong wind, and a terrible earthquake, and tire, as it was in Horeb when Elijah was there. 1 Kings xix. 11, 12. “And, behold, the Lord passed by, and a great and strong wind rent the mountains and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice.”

Another thing in the Scriptures, which seems to evince this, is the frequent comparison made between the church spiritually bringing forth Christ, and a woman in travail, in pain to be delivered. John xvi. 21. and Revelation xii. 2. The of a sinner is represented by the same thing. It is bringing forth Christ in the heart. Paul speaks of men’s as of Christ being brought forth in them. Gal. iv. 19. And therefore Christ calls believers his mother. Matt. xii. 49, 50. “And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. ”

Hosea v. 15. “I will go and return to my place till they acknowledge their offence, and seek my face: in their affliction they will seek me early.” (Till they shall be guilty, in the original. )

doctrine. That it is God’s manner to make men sensible of their misery and unworthiness, before he appears in his mercy and love to them,

III. They are made sensible of the desert of their sin; that their sin deserves that wrath of God to which it exposes them. They are not only sensible of the dreadful-ness of God’s wrath, how fearful a thing it would be to fall into the hands of the living God, and to sustain the eternal expressions of his fierce anger, as well as of the connection between their sins and this wrath, and how their sins expose them to it; but God is also wont, before he comforts them, to show them that their sins deserve this wrath. By a clear discovery of the connection between their sin and God’s wrath, they are sensible of their danger of hell; of which many are in a measure sensible, who are wholly insensible of their desert of hell. The threatenings of the law make them afraid indeed, that God will punish sins; yet they have no thorough apprehension of their desert of the punishment threatened; and therefore many, who are afraid, murmur against God. They charge him foolishly with being hard and cruel. But it is God’s manner before he speaks peace to them, and reveals his love and mercy in Jesus Christ, to make them sensible that they also deserve it. Thus Matt. xviii. 24, 25, 26. “And when he had begun to reckon, one was brought unto him which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children and all that he had, and payment to be made. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him. and forgave him the debt.” Very commonly when men are first made sensible of their danger, their mouths are open against God and his dealings; that is, their hearts are full of murmurings. But it is God’s manner before he comforts and reveals his mercy and love to them, to stop their mouths, and make them acknowledge their guilt, or their desert of the threatened punishment. Rom. iii. 19, 20. “Now we know that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore, by the deeds of the law there shall no flesh be in his sight; for by the law is the knowledge of sin.” God would convince men of their guilt before he reveals a pardon to them. Now a man cannot be said to be thoroughly sensible of his guilt, till he is sensible that he deserves hell. A man must be sensible that he is guilty of death, or guilty of damnation, to use the scriptural mode of expression, before God will reveal to him his freedom from damnation. A sense of guilt consists in two things in a sense of sin, and in a sense of the relation which sin has to punishment. Now the relation which sin has to punishment, is also twofold: first, the connection which it has with punishment, by which it exposes to it, and brings it; and secondly, its desert of punishment. When a man is truly convinced of his desert of the punishment to which his sin exposes him, then he may be said to be thoroughly sensible of his guilt. Then he is become guilty, in the sense of our text, and in the sense of Rom. iii. 20.