Jonathan Edwards · 367 of 409

SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 2

Inquiry. How is it that a sinner is made sensible of his desert of God’s wrath? A natural man may have a sense of this, though not the same sense which a person may have after conversion; because a natural man cannot have a true sight of sin, and of the evil of it. A man cannot truly know the evil of sin against God, except it be by a discovery of his glory and excellence; and then he will be sensible how great an evil it is to sin against him. Yet it cannot be denied that natural men are capable of a conviction of their desert of hell, or that their consciences may be convinced of it without a sight of God’s glory. The consciences of wicked men will also be convinced of the justice of their sentence and of their punishment at the day of judgment; and doubtless will echo to the sentence of the Judge, and condemn them to the same punishment. Here, therefore, we would inquire how it is that a natural man may be made sensible of this. 1. We shall show what is the principle assisted. 2. How it is assisted. And 3. What are the chief external means which are used in order to this.

1. What principle in man is assisted in convincing him of his desert of eternal punishment? No new principle is infused. Natural men have only natural principles; and therefore all that is done by the Spirit of God before regeneration is by assisting natural principles. To observe, therefore, in answer to this inquiry,

That the principle, which is assisted in making natural men sensible of their desert of wrath, is natural conscience. Though man has lost a principle of love to God, and all spiritual principles by the fall, yet natural conscience remains. Now there are two things, which are the proper work of natural conscience. One is to give man a sense of right and wrong. A natural man has no sense of the beauty and amiableness of virtue, or of the turpitude and odiousness of vice. But yet every man has that naturally within, which testifies to him that some things are right, and others wrong. Thus if a man steals, or commits murder, there is something within, which tells him that he has done wrong; he knows that he has not done right. Rom. ii. 14, 15. “For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves; which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing, one another.” And the other work of natural conscience is to suggest the relation there is between right and wrong, and a retribution. Man has that in him, which suggests to him, when he has done ill, a relation between that ill and punishment. If a man has done that which his conscience tells him is wrong, is unjust, his conscience tells him that he deserves to be punished for it. Thus natural conscience has a twofold power; a teaching, or accusing, and a condemning power. The Spirit of God, therefore, assists natural conscience the more thoroughly to do this, its work, and so convinces a man of sin. Conscience naturally suggests, when he has done a known evil, that he deserves punishment; and being assisted to its work thoroughly, a man is convinced that he deserves eternal punishment. Though natural conscience does remain in the man since the fall, yet it greatly needs assistance in order to its work. It is greatly hindered in doing its work by sin. Every thing in man, which is part of his perfection, is hindered and impaired by sin. A faculty of reason remains since the fall, but it is greatly impaired and blinded. So natural conscience remains, but sin, in a great degree, stupifies it, and hinders it in its work. Now when God convinces a sinner, he assists his conscience against the stupefaction of sin, and helps it to do its work more freely and fully. The Spirit of God works immediately upon men’s consciences. In conviction their consciences are awakened. They are convinced in their consciences. Their consciences smite them and condemn them.

2. It may be inquired, How God assists natural conscience so as to convince the sinner of his desert of hell? I answer,

1. In general, it is by light. The whole work of God is carried on in the heart of man from his first convictions to his conversion by light. It is by discoveries which are made to his soul. But by what light is it, that a sinner is made sensible that he deserves God’s wrath? It is some discovery that he has, which makes him sensible of the heinousness of disobeying and casting contempt upon God. The light which gives evangelical humiliation, and which makes man sensible of the hateful and odious nature of sin, is a discovery of God’s glory and excellence and grace. But what is it which a natural man sees of God, which makes him sensible that sin against God deserves his wrath; for he sees nothing of the excellence and loveliness of God’s glory and grace? I answer,

2. Particularly, it seems to be a discovery of God’s awful and terrible greatness. Natural men cannot see any thing of God’s loveliness, his amiable and glorious grace, or any thing which should attract their love; but they may see his terrible greatness to excite their terror. Wicked men in another world, though they do not see his loveliness and grace, yet they see his awful greatness, and that makes them sensible of the heinousness of sin. The damned in hell are sensible of the heinousness of their sin. Their consciences declare it to them. And they arc made sensible of it by what they see of the awful greatness of that Being, against whom they have sinned. And wicked men in this world are capable of being made sensible of the heinousness of sin the same way. If a wicked soul is capable while wicked of receiving the discoveries of God’s terrible majesty in another world, it is capable of it in this. God may, if He pleases, make wicked men sensible of the same thing here. And in this way natural men may be so made sensible of the heinousness of sin, as to be convinced that they deserve hell; as is evident in that it is by this very means, that wicked men will be made sensible of the justice of their punishment in another world, and at the day of judgment. For then the wicked will see so much of the awful greatness of God, the Judge, that it will convince their consciences what a heinous thing it was in them to disobey and contemn such a God, and will convince them that they therefore deserve his wrath. Which shows that wicked men are capable of being convinced in the same way. A wicked man, while a wicked man, is capable of hearing the thunders, and seeing the devouring fire, of mount Sinai; that is, he is capable of being made sensible of that terrible majesty and greatness of God, which was discovered at the giving of the law. But this brings me to the

3. Thing, viz. the principal outward means, which the Spirit of God makes use of in this work of convincing men of their desert of hell. And that is the law. The Spirit of God in all his work upon the souls of men, works by his word. And in this whole work of conviction of sin, that part of the word is principally made use of; viz. the Law. It is the law which makes men sensible of their sin; and it is the law, attended with its awful threatenings and curses, which gives a sense of the awful greatness, the authority, the power, the jealousy of God. Wicked men are made sensible of the tremendous greatness of God, as it were, in the same manner in which the children of Israel were; viz. by the thunders, and earthquake, and devouring fire, and sound of the trumpet, and terrible voice at mount Sinai. All the people who were in the camp trembled, and they said, Let not God speak with us, lest we die. So that it is the law, which God makes use of in assisting the natural conscience to do its work. Gal. iii. 24. “Wherefore the law was our schoolmaster to bring us to Christ.” It is the law which God makes use of, to make men sensible of their guilt, and to stop their mouths. Rom. iii. 19. “Now we know that whatsoever things the law saith, it saith to them that are tinder the law, that every mouth may be stopped, and all the world may become guilty before God.” It is the law, which kills men as to trusting in their own righteousness. Romans 7:9.“For I was alive without the law once, but when the commandment came, sin revived, and I died.” Gal. ii. 19. “For I through the law am dead to the law.” Conviction, which precedes conversion, is of sin and misery. But men are not thoroughly sensible of their sin or guilt, till they are sensible they deserve hell; nor thoroughly sensible of their misery, till they are sensible they are helpless.

4. It is God’s manner to make men sensible of their helplessness in their own strength. It is usual with sinners, when they are first made sensible of their danger of hell, to attempt by their own strength to save themselves. They in some measure see their danger, and endeavour to work out their own deliverance. They are striving to make themselves better. They strive to convert themselves, to work their hearts into a believing frame, and to exercise a saving trust in Christ. Having heard that if ever they believe, they must put their trust in Christ, and in him alone, for salvation, they think they will trust in Christ and cast their souls upon him. And this they endeavour to do in their own strength. This is very common with persons upon a sick bed, when they are afraid that they shall die and go to hell, and are told that they must put their trust in Christ alone for salvation. They attempt to do it in their own strength. So sinners will be striving without a sense of their insufficiency in themselves to bring their own hearts to love God, and to choose him for their portion, and to repent of their sins. Or they strive to make themselves better, that so God may be more willing to convert them and give them his grace, and enable them to believe in Christ, and love God, and repent of their sins. But before God appears to them as their help and deliverance, it is his manner to make them sensible that they are utterly helpless in themselves. They are brought to despair of help from themselves. There is a death to all their hopes from themselves. Rom. vii. 9. Before God opens me prison doors, he makes them see that they are shut up, that they are close prisoners, and that there is no way in which they can escape. Christ tells us in Isa. lxi. 1. that he was sent to bind up the brokenhearted, and to proclaim liberty to captives and the opening of the prison to them that are bound. Christ was sent to open the prison to them that are not only really, but sensibly, bound. Gal. iii. 23. “But before faith came, we were kept under the law, shut up unto the faith, that should afterwards be revealed.” God makes men sensible that they are in a forlorn condition, that they are wretched, and miserable, and blind, and naked, before he comforts them. Christ tells us in John ix. 39. “For judgment I am come into the world, that they which see not, might see; and that they which see, might be made blind;” meaning, partly at least, by those that see, those who think they see; having respect to the Pharisees, who were proud of their knowledge; and by the blind, those who are sensibly blind. This is emblematically represented by Saul’s blindness before his first comfort. He was blind till Ananias came to him to open his eyes; probably designed to intimate to us, that before God opens the eyes of men in conversion, he makes them sensibly blind. God brings men to this despair in their own strength in these ways.

1. God oftentimes makes use of men’s own experience to convince them that they are helpless in themselves. When they first set out in seeking salvation, it may be they thought it an easy thing to be converted. They thought they should presently bring themselves to repent of their sins, and believe in Christ, and accordingly they strove in their own strength with hopes of success. But they were disappointed. And so God suffers them to go on striving to open their own eyes, and mend their own hearts. But they find no success. They have been striving to see for a long time, yet they are as blind as ever; and can see nothing. It is all Egyptian darkness. They have been striving to make themselves better; but they are bad as ever. They have often striven to do something which is good, to be in the exercise of good affections, which should be acceptable to God; but they have no success. And it seems to them, that instead of growing better, they grow worse and worse; their hearts are fuller of wicked thoughts than they were at first; they see no more likelihood of their conversion than there was at first. So God suffers them to strive in their own strength, till they are discouraged, and despair of helping themselves. The prodigal son first strove to fill his belly with the husks which the swine did eat. But when he despaired of being helped in that way, then he came to himself, and entertained thoughts of returning to his father’s house.

2. God sometimes, by a particular assistance of the understanding, enables men to see so much of their own hearts, as at once causes them to despair of helping themselves. He sometimes convinces them by their own trials, suffering them to try a long time to effect their own salvation, until they are discouraged. But God, if he pleases, can convince men without such endeavours of their own; and sometimes he does so; as must be the case in many sudden conversions, of which the instances are not unfrequent. By revealing to them their own hearts, he sometimes enables them to perceive that they are so remote from the exercise of love to God, of faith, and of every other Christian grace, as well as from the possession of the least degree of spiritual light, that they despair of ever bringing themselves to it. They perceive that within their souls all is darkness as darkness itself, and as the shadow of death, and that it is too much for them to cause light. They find themselves dead to any thing good, and therefore despair of bringing themselves to the performance of gracious acts. Thus we have shown that it is God’s ordinary manner, before he reveals his redeeming mercy to the souls of men, to make them sensible of their sinfulness and danger, of their desert of the divine wrath, and of their utter helplessness in themselves. This we have shown to be most accordant with the Holy Scriptures, as well as with God’s method of dealing with mankind in other things. And we have shown in an imperfect manner how, and by what means, it is that God thus convinces men. This work is what Christ speaks of, as one part of the work of the Holy Ghost. John xvi. 8. “When he is come, he will convince the world of sin, and of righteousness, and of judgment.” It is God’s manner to convince men of sin, before he convinces them of righteousness.

I come now to show the reasons of the doctrine.

The propriety of such a method of proceeding is very obvious. How agreeable to the divine wisdom does it seem, that the sinner should be brought to such a conviction of his danger and misery, as to perceive his utter incapacity to help himself by any strength or contrivance of his own, and his entire unworthiness of God’s help, and desert of his wrath; and that he should be brought to acknowledge that God, in the exercise of his holy sovereignty, may with perfect justice do with him as before he appears in “his pardoning mercy and love, as his helper and friend. A man who is converted is successively in two exceedingly different states; first, a very miserable, wretched state of condemnation; and then” in a blessed condition, a state of justification. How agreeable, therefore, does it seem to the divine wisdom, that such a man should be conscious of this: first, of his miserable, condemned state, and then of his happy state; that, as he is really first guilty, and under a deep desert of hell, before he is really pardoned and admitted to God’s favour, so he should first be conscious that he is guilty, and under such a desert of hell, before he is conscious of being the object of pardoning and redeeming mercy and grace. But the propriety of God’s thus dealing with the souls of men, will appear perhaps better by considering the following reasons:

1. It is the will of God, that the discoveries of his terrible majesty, and awful holiness and justice, should accompany the discoveries of his grace and love, in order that he may give to his creatures worthy and just apprehensions of himself. It is the glory of God, that these attributes are united in the divine nature, that as he is a being of infinite mercy and love and grace, so he is a being of infinite and tremendous majesty, and awful holiness and justice. The perfect and harmonious union of these attributes, in the divine nature, is what constitutes the chief part of their glory. God’s awful and terrible attributes, and his mild and gentle attributes, reflect glory one on the other; and the exercise of the one is in the perfect consistency and harmony with that of the other. If there were the exercise of the mild and gentle attributes without the other, if there were love and mercy and grace in inconsistency with God’s authority and justice and infinite hatred of sin, it would be no glory. If God’s love and grace did not harmonize with his justice and the honour of his majesty, far from being an honour, they would be a dishonour to God. Therefore as God designs to glorify himself when he makes discoveries of the one, he will also make discoveries of the other. When he makes discoveries of his love and grace, it shall appear that they harmonize with those other attributes; otherwise his true glory would not be discovered. If men were sensible of the love of God without a sense of those other attributes, they would be exposed to have improper and unworthy apprehensions of God, as though he were gracious to sinners in such a manner as did not become a Being of infinite majesty and infinite hatred of sin. And as it would expose to unworthy apprehensions of God, so it would expose the soul in some respects to behave unsuitably towards God. There would not be a due reverence blended with love and joy. Such discoveries of love, without answerable discoveries of awful greatness, would dispose the soul to come with an undue boldness to God. The very nature and design of the gospel show that this is the will of God, that those who have the discoveries of his love, should also have the discoveries of those other attributes. For this was the very end of Christ’s laying down his life, and coming into the world, to render the glory of God’s authority, holiness, and justice, consistent with his grace in pardoning and justifying sinners, that while God thus manifested his mercy, we might not conceive any unworthy thoughts of him with respect to those other attributes. Seeing, therefore, that this is the very end of Christ’s coming into the world, we may conclude that those who are actually redeemed by Christ, and have a true discovery of Christ made to their souls, have a discovery of God’s terribleness and justice to prepare them for the discovery of his love and mercy. God, of old, before the death and sufferings of Christ were so fully revealed, was ever careful that the discoveries of both should be together, so that men might not apprehend God’s mercy in pardoning sin and receiving sinners, to the disparagement of his justice. When God proclaimed his name to Moses, in answer to his desire that he might see God’s glory, he indeed proclaimed his mercy: Exodus xxxiv. 6-7 “The Lord, the Lord God, gracious and merciful, longsuffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin.” But he did not stop here, but also proclaimed his holy justice and vengeance; “and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children unto the third and fourth generation.” Thus they are joined together again in the fourth commandment. Exodus 20:5. “For I, the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me.” Thus we find them joined together in passages too numerous to be mentioned. When God was about to speak to Elijah in Horeb, he was first prepared for such a familiar conversing with God by awful manifestations of the divine majesty. First there was a wind, which rent the rocks, and then an earthquake, and then a devouring fire. 1 Kings xix. 11, 12. God is careful even in heaven, where the discoveries of his love and grace are given in such an exalted degree, also to provide means for a proportional sense of his terribleness, and the dreadfulness of his displeasure, by their beholding it in the miseries and torments of the damned, at the same time that they enjoy his love. Even the man Christ Jesus was first made sensible of the wrath of God, before his exaltation to that transcendant height of enjoyment of the Father’s love. And this is one reason that God gives sinners a sense of his wrath against their sins, and of his justice, before he gives them the discoveries of his redeeming love. 2. Unless a man be thus convinced of his sin and misery before God makes him sensible of his redeeming love and mercy, he cannot be sensible of that love and mercy as it is; viz. that it is free and sovereign. When God reveals his redeeming grace to men, and makes them truly sensible of it, he would make them sensible of it as it is. God’s grace and love towards sinners is in itself very wonderful, as it redeems from dreadful wrath. But men cannot be sensible of this until they perceive in some adequate degree how dreadful the wrath of God is. God’s redeeming grace and love in Christ is free and sovereign, as it is altogether without any worthiness in those who are the objects of it. But men cannot be sensible of this, until they are sensible of their own unworthiness. The grace of God in Christ is glorious and wonderful, as it is not only as the objects of it are without worthiness, but as they deserve the everlasting wrath and displeasure of God. But they cannot be sensible of this until they are made sensible that they deserve God’s eternal wrath. The grace of God in Christ is wonderful, as it saves and redeems from so many and so great sins, and from the punishment they have deserved. But sinners cannot be sensible of this till they are in some measure sensible of their sinfulness, and brought to reflect upon the sins of their lives, and to see the wickedness of their hearts. It is the glory of God’s grace in Christ, that it is so free and sovereign. And doubtless it is the will of God, that when he reveals his grace to the soul, it should be seen in its proper glory, though not perfectly. When men see the glory of God’s grace aright, they see it as free and unmerited, and contrary to the demerit of their sins. All who have a spiritual understanding of the grace of God in Christ, have a perception of the glory of that grace. But the glory of the divine grace appears chiefly in its being bestowed on the sinner when he is in a condition so exceedingly miserable and necessitous. In order, therefore, that the sinner may be sensible of this glory, he must first be sensible of the greatness of his misery, and then of the greatness of the divine mercy. The heart of man is not prepared to receive the mercy of God in Christ, as free and unmerited, till he is sensible of his own demerit. Indeed the soul is not capable of receiving a revelation or discovery of the redeeming grace of God in Christ, as redeeming grace, without being convinced of sin and misery. He must see his sin and misery before he can see the grace of God in redeeming him from that sin and misery.

3. Until the sinner is convinced of his sin and misery, he is not prepared to receive the redeeming mercy and grace of God, as through a Mediator; because he does not see his need of a Mediator till he sees his sin and misery. If there were, on the part of God, any exercise of absolute and immediate mercy toward sinners bestowed without any satisfaction or purchase, the soul might possibly see that without a conviction of its sin and misery. But there is not. All God’s mercy to sinners is through a Saviour. The redeeming mercy and grace of God is mercy and grace in Christ. And when God discovers his mercy to the soul, he will discover it as mercy in a Saviour; and it is his will that the mercy should be received as in and through a Saviour, with a full consciousness of its being through his righteousness and satisfaction. It is the will of God, that as all the spiritual comforts which his people receive are in and through Christ, so they should be sensible that they receive them through Christ, and that they can receive them in no other way. It is the will of God, that his people should have their eyes directed to Christ, and should depend upon him for mercy and favour, that whenever they receive comforts through his purchase, they should receive them as from him. And that because God would glorify his Son as Mediator, as the glory of man’s salvation belongs to Christ, so it is the will of God that all the people of Christ, all who are saved by him, should receive their salvation as of him, and should attribute the glory of it to him; and that none who will not give the glory of salvation to Christ, should have the benefit of it. Upon this account God insists upon it, and it is absolutely necessary, that a sinner’s conviction of his sin, and misery, and helplessness in himself, should precede or accompany the revelation of the redeeming love and grace of God. I shall also mention two other ends which are hereby attained.

4. By this means the redeeming mercy and love of God are more highly prized and rejoiced in, when discovered. By the previous discoveries of danger, misery, and helplessness, and desert of wrath, the heart is prepared to embrace a discovery of mercy. When the soul stands trembling at the brink of the pit, and despairs of any help from itself, it is prepared joyfully to receive tidings of deliverance. If God is pleased at such a time to make the soul hear his still small voice, his call to himself and to a Saviour, the soul is prepared to give it a joyful reception. The gospel then, if it be heard spiritually, will be glad tidings indeed; the most joyful which the sinner ever heard. The love of God and of Christ to the world, and to him in particular, will be admired, and Christ will be most precious. To remember what danger he was in, what seas surrounded him; and then to reflect how safe he now is in Christ, and how sufficient Christ is to defend him, and to answer all his wants, will cause the greater exultation of soul. God, in this method of dealing with the souls of his elect, consults their happiness, as well as his own glory. And it increases happiness, to be made sensible of their misery and unworthiness, before God comforts them; for their comfort, when they receive it, is so much the sweeter.

5. The heart is more prepared and disposed to praise God for it. This follows from the reasons already mentioned; as they are hereby made sensible how free and sovereign the mercy of God is towards them, and how great his grace in saving them; and as they more highly prize the mercy and love of God made known to them: all will dispose them to magnify the name of God, to exalt the love of God the Father in giving his Son to them, and to exalt Jesus Christ by their praise, who laid down his life for them to redeem them from all iniquity. They are ready to say, How miserable should I have been, had not God had pity upon me, and provided me a Saviour! In what a miserable condition should I have been, had not Christ loved me, and given himself for me! I must have endured that dreadful wrath of God; I must have suffered the punishment which I had deserved by all that great sin and wickedness of which I have been guilty.