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 · 402 of 409

SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 1

1 peter ii. 9.

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.

the apostle in the preceding verses speaks of the great difference between Christians and unbelievers, on account of their diverse and opposite relations to Jesus Christ. The former have Christ for their foundation, they come to him as a living stone, a stone chosen of God, and precious; and they also as living stones are built up a spiritual house. The Christian church is the temple of God; and particular believers are the stones of which that temple is built. The stones of Solomon’s temple, which were so curiously polished and well fitted for their places in that building, were a type of believers. And Christ is the foundation of this building, or the chief corner stone. On the contrary, to the latter, to unbelievers, Christ, instead of being a foundation on which they rest and depend, is a stone of stumbling, and a rock of offence; instead of being a foundation to support them and keep them from falling, he is an occasion of their stumbling and falling.

And again, to believers Christ is a precious stone: “Unto you therefore which believe, he is precious. ” But to unbelievers he is a stone that is disallowed, and rejected, and set at nought. They set light by him, as by the stones of the street; they make no account of him, they disallow him; when they come to build, they cast this stone away as being of no use, not fit for a foundation, not fit for a place in their building. In the eighth verse the apostle tells the Christians to whom he writes, that those unbelievers who thus reject Christ, and to whom he is a stone of stumbling, and rock of offence, were appointed to this. “And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were appointed. ” It was appointed that they should stumble at the word that Christ should be an occasion not of their salvation, but of their deeper damnation. And then in our text, he puts the Christians in mind how far otherwise God had dealt with them, than with those reprobates. They were a chosen generation. God had rejected the others in his eternal counsels; but themselves he had chosen from eternity. They were a chosen generation, a royal priesthood, a holy nation, a peculiar people.

As God distinguished the people of Israel of old from all other nations, so he distinguishes true Christians. It is probable, the apostle had in his mind some expressions that are used in the Old Testament, concerning the people of Israel. Christians are said here to be a chosen generation, according to what was said of Israel of old. Deut. x. 15. “Only the Lord thy God had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.” Christians are here said to be a royal priesthood, a holy nation, a peculiar people, agreeable to what was said of old of Israel. Exod. xix. 5, 6. “Now, therefore, if ye will obey my voice indeed, and keep my , then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shall speak unto the children of Israel.”

But there is something further said here of Christians than there of Israel. There, it is promised to Israel that, if they obey, they shall be a kingdom of priests; but here, Christians are said to be a priesthood of kings, or a royal priesthood. They are a priesthood, and they are also kings.

I propose to insist distinctly upon the several propositions contained in the words of the text.

I. True Christians are a chosen generation. Two things are here implied.

1. That true Christians are chosen by God from the rest of the world, to be his.

2. That God’s people are of a peculiar descent and pedigree, different from all the world besides.

1. True Christians are chosen by God from the rest of the world.

God does not utterly cast off the world of mankind. Though they are fallen and corrupted, and there is a curse brought upon the world, yet God entertained a design of appropriating a certain number to himself. Indeed all men and all creatures are his, as well since as before the fall; whether they are elected or not, they are his. God does not lose his right to them by the fall, neither does he lose his power to dispose of them; they are still in his hands. Neither does he lose his end in creating them. God hath made all things for himself, even the wicked for the day of evil. It possibly was Satan’s design, in endeavouring the fall of man, to cause that God should lose the creature that he had made, by getting him away from God into his own possession, and to frustrate God of his end in creating man; but this Satan has not obtained.

But yet in a sense the wicked may be said not to belong to God. God doth not own them; he hath rejected them and cast them away; they are not God’s portion, they are Satan’s portion; God hath left them, and they are lost. When man fell, God left and cast off the bulk of mankind; but he was pleased, notwithstanding the universal fall, to choose out a number of them to be his, whom he would still appropriate to himself. Though the world is a fallen world, yet it was the will of God still to have a portion in it, and therefore he chose out some and set them apart for himself. Psal. iv. 3. “But know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him.” God’s portion is his people, and Jacob is the lot of his inheritance. Deut. xxxii. 9. Those who are God’s enemies, and to whom he is an enemy, are still his. But those who are his friends, his children, his jewels, that compose his treasure, are his in a very different manner. God has chosen the godly out of the rest of the world to be nearly related to him, to stand in the relation of children, to have a property in him, that they might not only be his people, but that he might be their God; he has chosen these to bestow himself upon them. He hath chosen them from among others to be gracious to them, to show them his favour; he has chosen them to enjoy him, to see his glory, and to dwell with him for ever. He hath chosen them as his treasure, as a man chooses out gems from a heap of stones, with this difference, the man finds gems very different from other stones, and therefore chooses. But God chooses them, and therefore they become gems, and very different from others. Mal. iii. 17. “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and 1 will spare them as a man spareth his own son that serveth him.” Psal. cxxxv. 4. “For the Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure.” God hath chosen them for a most noble and excellent use, and therefore they are called vessels unto honour, and vessels. God has different uses for different men. Some are destined to a baser use, and are vessels unto dishonour; others are chosen for the most noble use, for serving and glorifying God, and that God may show the glory of divine upon them.

Several things may here be observed concerning this of God, whereby he chooses truly godly persons.

First. This supposes that the persons chosen are found among others. The word denotes this, it signifies a choosing out. The are favoured by electing among the rest of mankind, with whom they are found mixed together as the tares and the wheat. They are found among them in the same sinfulness, and in the same misery, and are alike partakers of original corruption. They are among them in being destitute of any thing in them that is good, in enmity against God, in being in bondage to Satan, in condemnation to eternal destruction, and in being without . So that there is no distinction between them prior to that which the makes, there is no respect wherein the are net among the common multitude of mankind. 1 Cor. iv. 7. “For who maketh thee to differ from another? and what hast thou that thou didst not receive? now, if thou didst receive it, why dost thou glory as if thou hadst not received it?” 1 Cor. vi. 11. “And such were some of you; but ye are washed, but ye are , but ye are , in the name of the Lord Jesus, and by the Spirit of our God.” And, therefore,

Secondly. No foreseen excellency in the elected is the motive that influences God to choose them. is only from his good pleasure. God’s being the first thing that causes any distinction, there can be no distinction already existing, the foresight of which influences God to choose them. It is not the seeing of any amiable-ness in them above others, that causes God to choose them rather than the rest. God does not choose men, because they are excellent; but he makes them excellent, and because he has chosen them. It is not because God considers them as holy that he chooses them; but lie chooses them that they might be holy. Eph. i. 4, 5. “According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love; having us unto the of children by Jesus Christ to himself, according to the good pleasure of his will.” God does not choose them from the foresight of any respect they will have towards him more than others. God does not choose men and set his care upon them because they love him, for he hath first loved us. 1 John iv. 10. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the for our sins;” ver. 19. “We love him, because he first loved us.”

It is not from any foresight of good works that men do before or after ; but on the contrary, men do good works because God hath chosen them. John xv. 16. “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you.” Nor did God choose men, because he foresaw that they would believe and come to Christ. Faith is the consequence of , and not the cause of it. Acts xiii. 48. “And when the heard this they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed.” It is because God hath chosen men, that he calls them to Christ, and causes them to come to him. To suppose that is from the foresight of faith, is to place calling before , which is contrary to the order in which the Scripture represents things. Rom. viii. 30. “Moreover, whom he did , them he also called; and whom he called, them he also ; and whom he , them he also glorified.” It is not from the foresight of any, either moral or natural qualifications, that God chooses men, nor because he sees that some men are of a more amiable make, and better natural temper, or genius, nor because he foresees that some men will have better abilities, and will have more wisdom than others, and so will be able to do more service for God than others; nor because he foresees that they will be great and rich, and so possessed of greater advantages to serve him. 1 Cor i. 27, 28. ” But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty; and the base things of the world, and things despised, hath God chosen, yea, and things which are not, to bring to nought things that are.” Nor is it from any foresight of men’s endeavours after , because he sees that some whom he chooses will do much more than others to obtain heaven; but God chooses them, and therefore awakens them, and prompts them to strive for . Rom. ix. 16. “So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” in Scripture is every where referred to God’s own good pleasure. Matt. xi. 26. “Even so, Father; for so it seemed good in thy sight.” 2 Tim. i. 9. “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and , which was given us in Christ Jesus before the world began.”

Thirdly. True Christians are chosen of God from all eternity; not only before they were born, but before the world was created. They were foreknown of God, and chosen by him out of the world. Eph. i. 4. “According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love.” 2 Tim. i. 9. “According to his own purpose and , which was given us in Christ Jesus, before the world began.”

Fourthly. God in set his love upon those whom he elected. Rom. ix. 13. “Jacob have I loved, but Esau have I hated.” Jer. xxxi. 3. ” The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.” 1 John iv. 19. “We love him because he first loved us.” A God of infinite goodness and benevolence loves those that have no excellency to move or attract it: the love of men is consequent upon some loveliness in the object, but the love of God is antecedent to, and the cause of it. Believers were from all eternity beloved both by the Father and the Son. The eternal love of the Father appears in that he from all eternity contrived a way for their salvation, and chose Jesus Christ to be their Redeemer, and laid help upon him. It is a fruit of this electing love that God sent his Son into the world to die, it was to those whom he so loved. 1 John iv. 10. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the for our sins.” It is a fruit of the eternal, electing love of Jesus Christ, that he was willing to come into the world, and die for sinners, and that he actually came and died. Gal. ii. 20. “I am crucified with Christ: nevertheless, I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” And so , and , and all that is done for a believer from the first to the last, is a fruit of electing love.

Fifthly. This electing love of God is singly of every particular person. Some deny a particular , and say that there is no other than a general determination, that all that believe and obey shall be saved. Some also own no more than an absolute of nations. But God did from all eternity singly and distinctly choose, and set his love upon, every particular person that ever believes, as is evident by Gal. ii. 20. “Who loved me and gave himself for me.” God set his love from eternity upon this and that person, as particularly as it there were no other chosen than he; and therefore it is represented as though they were mentioned by name, that their names are written in the hook of life. Luke x. 20. “Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.” Rev. xiii. 8. “And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.”

Sixthly. In , believers were from all eternity given to Jesus Christ. As believers were chosen from all eternity, so Christ was from eternity chosen and appointed to be their Redeemer, and he undertook the work of them. There was a respecting it between the Father and Son. Christ, as we have already observed, loved them before the creation of the world; and then he had their names, as it were, written in a book, and therefore the book of life is called the Lamb’s book. Rev. xxi. 27. “And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.” And he bears their names upon his heart, as the high priest of old did the names of the tribes of the children of Israel on his breastplate. Christ often calls the those whom God had given him. John xvii. 2. “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.” In the 9th verse, “I pray for them; I pray not for the world, but for them which thou hast given me; for they are thine.” In the 11th verse, “And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.John xvii. 11. ”

This part of the subject may suggest to us the following reflections.

First. God’s thus electing a certain definite number from among fallen men from all eternity, is a manifestation of his glory. It shows the glory of the divine . God hereby declares himself the absolute disposer of the creature; he shows us how far his and dominion extend, in eternally choosing some and passing by others, and leaving them to perish. God here appears in a majesty that is unparalleled. Those who can see no glory of dominion in this act, have not attained to right apprehensions of God, and never have been made sensible of his glorious greatness. And here is especially shown the glory of divine , in God’s having chosen his people to blessedness and glory long before they are born; in his choosing them out of the mass of mankind, from whom they were not distinguished, and in his love to them being prior to all that they have or do, being uninfluenced by any excellency of theirs, by the light of any labours or endeavours of theirs, or any respect of theirs towards him.

The doctrine of shows, that if those who are have earnestly sought and , and in that way have obtained it, their obtaining it is not owing to their endeavours, but that it was the and mercy of God that caused them earnestly to seek , that they might obtain it. It shows also that faith itself is the gift of God, and that the in a way of unto glory, is also the fruit of electing love. Believers’ love to God is the fruit of God’s love to them, and the giving of Christ, the preaching of the gospel, the appointing of , are all fruits of the of . All the that is shown to any of mankind, either in this world, or in the world to come, is comprised in the electing love of God.

Secondly. If believers are the chosen of God, here is a great argument for their love and gratitude towards him. The consideration of the miserable condition in which God found you, and in which he left others, should move your hearts. How wonderful that God should take such thought of a poor worm from all eternity! God might have left you as well as many others, but it pleased the Lord to set his love upon you. What cause have you for love and thankfulness, that God should make choice of you, and set you apart for himself rather than so many thousands of others!

God hath chosen you not merely to be his subjects and servants, but to be his children, to be his peculiar treasure; he has chosen you to be blessed for ever in the enjoyment of himself, and to dwell with him in his glory. He has given you from all eternity to his Son, to be united unto him, to become the spouse of Christ. He has chosen you that you might be holy and without blame, that you might have your filth taken away, and that you might have the image of God put upon you, and that your soul might be adorned, to be the bride of his glorious and dear Son. What cause for love is here!

Thirdly. If believers are a chosen generation, let all labour earnestly to make their sure. If true Christians are chosen of God, this should induce all earnestly to inquire whether they are true Christians. 2 Peter i. 5, 6, 7. “And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, .”

2. True Christians are a distinct race of men; they are of a peculiar descent or pedigree, different from the rest of the world. This is implied in their being called a generation. There are three significations of the word generation in the Scriptures. Sometimes it means, as is its meaning in common use, a class of persons among a people, or in the world, that are born together, or so nearly together, that the time of their being in the different stages of the age of man is the same. They shall be young persons, middle aged, and old together; or they shall be together upon the stage of action. All that are together upon the face of the earth, or the stage of action, are very often accounted as one generation. Thus when God threatened that not one of the Israelites of that generation should see the good land, it is meant, all from twenty years old and upwards.

A second meaning is, those who are born of a common progenitor.

A third meaning of the word in Scripture, is, a certain race of mankind, whose generation and birth agree, not as to time, but as to descent and pedigree, or us to those persons from whom they originally proceeded. So it is to be understood, Matt. i. 1. “This is the book of the generation of Jesus Christ, the son of David, the son of Abraham;” that is, this is the book that gives an account of his pedigree. And this meaning, viz. those who are of the same race and descent, must be given to the word in the text. The righteous are often spoken of in Scripture as being a distinct generation. Psal. xiv. 5. “There were they in great fear: for God is in the generation of the righteous.” Psal. xxiv. 6. “This is the generation of them that seek him, that seek thy face, O Jacob.” Psal. lxxiii. 15. “If 1 say, I will speak»thus: behold, I should offend against the generation of thy children.”

That the godly are a distinct race appears evident, since they are descended from God, they are a heavenly race, they are derived from above. The were wont to feign that their heroes and great men were descended from the gods, but God’s people are descended from the true and living God, without any fiction. Psal. xxii. 30. “A seed shall serve him; it shall be accounted to the Lord for a generation.” That is, a seed, a posterity, shall serve him, and it shall be accounted to the Lord for his posterity or offspring.

Now the people of God may be considered as descending from God, and as being his posterity, either remotely or immediately.

First. They are remotely descended from God. The church is a distinct race, that originally came from God. Other men are of the earth, they are of earthly derivation, they are the posterity of men; but the church is the posterity of God. Thus it is said, Gen. vi. 2. “That the sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose.” The sons of God were the children of the church, of the posterity of Seth; the daughters of men were those that were born out of the church, and of the posterity of Cain, and those that adhered to him.

It was God that set up the church in the world, and those, who were the first founders of the church, were of God, and were called specially the sons of God. Seth was the seed that God appointed. Gen. iv. 25. “And Adam knew his wife again; and she bare a son, and called his name Seth. For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.” Adam, in Luke’s genealogy of Christ, (Luke iii. 38. “Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God,”) is called the son of God; possibly, not only because he was immediately created by God, but also because he was from God, and was begotten by him. As he was a good man, and was the founder of the church, of which Christ himself became a son, he was the first in the line of the church, and as such he was from God. When the church was almost extinct God called Abraham out of Ur of the Chaldees, and afterwards out of Haran. Abraham was one immediately from God, and all God’s people in all succeeding ages are accounted as the children of Abraham. God promised Abraham that his seed should be as the stars of heaven, and as the sand on the sea-shore, meaning primarily not his posterity according to the flesh. John the Baptist said., God is able of the stones to raise up children unto Abraham. Those are the seed of Abraham, as we are taught in the New Testament, that are of the faith of Abraham; Christians, as well as Jews, are the seed of Abraham. Gal. iii. 29. “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” So the church is the seed of Jacob, who is called God’s son. Hosea xi. 1. “When Israel was a child, then I loved him, and called my son out of Egypt.” All God’s people are called Israel; not only his posterity according to the flesh, but proselytes of old, and Christians now under the gospel. The sincerely godly, and they only, are the true Israel.

So the people of God are descended from God the Father originally, as they are descended from Christ the Son of God. Christians are called the seed of Christ. Gal. iii. 29. “And if ye be Christ’s,” &c. They are, as it were, his posterity; Christ calls them his children. Heb. ii. 13. “Behold I and the children which thou hast given me.” So that if we trace the pedigree of God’s people up to their original, they will be found to be descended from God: they are of heaven, they are not of this world. Other men are of the earth, and are earthly, but these are heavenly, and are of heaven. The wicked are called the men of this world. Psal. xvii. 14. “From men which are thy hand, O Lord, from men of the world which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.” The first beginnings of the church were from God, the great founder of the church. Jesus Christ is the Son of God, and those men, who under him have been founders, were of God, were of him. God chose them, called them, and created them for this purpose. Since which, God’s people are descended one from another; the church is continued and propagated, as it were, by generation. If there were no ordinary and stated means made use of for the continuing and propagating the church, it would not be so; but God’s people are made the instruments of one another’s , by begetting one another’s souls. The church is continued by itself instrumentally through all generations, the people of God are begotten through the education, instruction, and endeavours of those who were God’s people before. Therefore the church is represented in Scripture as being the mother of its members. Gal. iv. 26. “But Jerusalem which is above is free, which is the mother of us all.” Believers are the children of the church, as they are often called. Isa. xlix. 20. “The children which thou shall have, after thou hast lost the other, shall say again in thine ears, the place is too strait for me; give place to me, that I may dwell.” Isa. liv. 1. “Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.” And many other places.