The Excellency of Christ

a Sermon by Jonathan Edwards

"And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain. -- Rev. 5:5-6

Introduction

The visions and revelations the apostle John had of the future events of God's providence, are here introduced with a vision of the book of God's decrees, by which those events were fore-ordained. This is represented (Revelation 5:1) as a book in the right hand of him who sat on the throne, "written within and on the back side, and sealed with seven seals." Books, in the form in which they were wont of old to be made, were broad leaves of parchment or paper, or something of that nature, joined together at one edge, and so rolled up together, and then sealed, or some way fastened together, to prevent their unfolding and opening. Hence we read of the roll of a book Jer. 36:2. It seems to have been such a book that John had a vision of here; and therefore it is said to be "written within and on the back side," i. e. on the inside pages, and also on one of the outside pages, namely, that which it was rolled in, in rolling the book up together. And it is said to be "sealed with seven seals," to signify that what was written in it was perfectly hidden and secret; or that God's decrees of future events are sealed, and shut up from all possibility of being discovered by creatures, till God is pleased to make them known. We find that seven is often used in Scripture as the number of perfection, to signify the superlative or most perfect degree of anything, which probably arose from this, that on the seventh day God beheld the works of creation finished, and rested and rejoiced in them, as being complete and perfect.

When John saw this book, he tells us, he "saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon." And that he wept much, because "no man was found worthy to open and read the book, neither to look thereon." And then tells us how his tears were dried up, namely, that "one of the elders said unto him, "Weep not, Behold the Lion of the tribe of Judah hath prevailed" etc. as in the text. Though no man nor angel, nor any mere creature, was found either able to loose the seals, or worthy to be admitted to the privilege of reading the book, yet this was declared, for the comfort of this beloved disciple, that Christ was found both able and worthy. And we have an account in the succeeding chapters how he actually did it, opening the seals in order, first one, and then another, revealing what God had decreed should come to pass hereafter. And we have an account in this chapter, of his coming and taking the book out of the right hand of him that sat on the throne, and of the joyful praises that were sung to him in heaven and earth on that occasion.

Many things might be observed in the words of the text; but it is to my present purpose only to take notice of the two distinct appellations here given to Christ. 1. He is called a Lion. Behold, the Lion of the tribe of Judah. He seems to be called the Lion of the tribe of Judah, in allusion to what Jacob said in his blessing of the tribe on his death-bed; who, when he came to bless Judah, compares him to a lion, Gen. 49:9. "Judah is a lion's whelp; from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?" And also to the standard of the camp of Judah in the wilderness on which was displayed a lion, according to the ancient tradition of the Jews. It is much on account of the valiant acts of David that the tribe of Judah, of which David was, is in Jacob's prophetical blessing compared to a lion; but more especially with an eye to Jesus Christ, who also was of that tribe, and was descended of David, and is in our text called "the Root of David"; and therefore Christ is here called "the Lion of the tribe of Judah." 2. He is called a Lamb. John was told of a Lion that had prevailed to open the book, and probably expected to see a lion in his vision; but while he is expecting, behold a Lamb appears to open the book, an exceeding diverse kind of creature from a lion. A lion is a devourer, one that is wont to make terrible slaughter of others; and no creature more easily falls a prey to him than a lamb. And Christ is here represented not only as a Lamb, a creature very liable to be slain, but a "Lamb as it had been slain," that is, with the marks of its deadly wounds appearing on it.

That which I would observe from the words, for the subject of my present discourse, is this, namely --

There is an admirable conjunction of diverse excellencies in Jesus Christ.

The lion and the lamb, though very diverse kinds of creatures, yet have each their peculiar excellencies. The lion excels in strength, and in the majesty of his appearance and voice: the lamb excels in meekness and patience, besides the excellent nature of the creature as good for food, and yielding that which is fit for our clothing and being suitable to be offered in sacrifice to God. But we see that Christ is in the text compared to both, because the diverse excellencies of both wonderfully meet in him, -- In handling this subject I would

First, Show wherein there is an admirable conjunction of diverse excellencies in Christ. Second, Show how this admirable conjunction of excellencies appear in Christ's acts. Third, make application.

Part One

First, I would show wherein there is an admirable conjunction of diverse excellencies in Jesus Christ. which appears in three things:

A) There is a conjunction of such excellencies in Christ, as, in our manner of conceiving, are very diverse one from another.

B) There is in him a conjunction of such really diverse excellencies, as otherwise would have seemed to us utterly incompatible in the same subject.

C) Such diverse excellencies are exercised in him towards men that otherwise would have seemed impossible to be exercised towards the same object.

A) There is a conjunction of such excellencies in Christ as, in our manner of conceiving, are very diverse one from another. Such are the various divine perfections and excellencies that Christ is possessed of. Christ is a divine person, and therefore has all the attributes of God. The difference between these is chiefly relative, and in our manner of conceiving them. And those which, in this sense, are most diverse, meet in the person of Christ. I shall mention two instances. 1. There do meet in Jesus Christ infinite highness and infinite condescension. Christ, as he is God, is infinitely great and high above all. He is higher than the kings of the earth; for he is King of kings, and Lord of lords. He is higher than the heavens, and higher than the highest angels of heaven. So great is he, that all men, all kings and princes, are as worms of the dust before him; all nations are as the drop of the bucket, and the light dust of the balance; yea, and angels themselves are as nothing before him. He is so high, that he is infinitely above any need of us; above our reach, that we cannot be profitable to him; and above our conceptions, that we cannot comprehend him. Prov. 30:4 "What is his name, and what is his Son's name, if thou canst tell?" Our understandings, if we stretch them never so far, cannot reach up to his divine glory. Job 11:8 "It is high as heaven, what canst thou do?" Christ is the Creator and great Possessor of heaven and earth. He is sovereign Lord of all. He rules over the whole universe, and doth whatsoever pleaseth him. His knowledge is without bound. His wisdom is perfect, and what none can circumvent. His power is infinite, and none can resist Him. His riches are immense and inexhaustible. His majesty is infinitely awful. And yet he is one of infinite condescension. None are so low or inferior, but Christ's condescension is sufficient to take a gracious notice of them. He condescends not only to the angels, humbling himself to behold the things that are done in heaven, but he also condescends to such poor creatures as men; and that not only so as to take notice of princes and great men, but of those that are of meanest rank and degree, "the poor of the world," James 2:5. Such as are commonly despised by their fellow creatures, Christ does not despise. I Cor. 1:28 "Base things of the world, and things that are despised, hath God chosen." Christ condescends to take notice of beggars Luke 16:22 and people of the most despised nations. In Christ Jesus is neither "Barbarian, Scythian, bond nor free" (Col. 3:11). He that is thus high condescends to take a gracious notice of little children Matt. 19:14. "Suffer little children to come unto me." Yea, which is more, his condescension is sufficient to take a gracious notice of the most unworthy, sinful creatures, those that have no good deservings, and those that have infinite ill deservings. Yea, so great is his condescension, that it is not only sufficient to take some gracious notice of such as these, but sufficient for every thing that is an act of condescension. His condescension is great enough to become their friend, to become their companion, to unite their souls to him in spiritual marriage. It is enough to take their nature upon him, to become one of them, that he may be one with them. Yea, it is great enough to abase himself yet lower for them, even to expose himself to shame and spitting; yea, to yield up himself to an ignominious death for them. And what act of condescension can be conceived of greater? Yet such an act as this, has his condescension yielded to, for those that are so low and mean, despicable and unworthy! Such a conjunction of infinite highness and low condescension, in the same person, is admirable. We see, by manifold instances, what a tendency a high station has in men, to make them to be of a quite contrary disposition. If one worm be a little exalted above another, by having more dust, or a bigger dunghill, how much does he make of himself! What a distance does he keep from those that are below him! And a little condescension is what he expects should be made much of, and greatly acknowledged. Christ condescends to wash our feet; but how would great men, (or rather the bigger worms,) account themselves debased by acts of far less condescension! 2. There meet in Jesus Christ, infinite justice and infinite grace. As Christ is a divine person, he is infinitely holy and just, hating sin, and disposed to execute condign punishment for sin. He is the Judge of the world, and the infinitely just Judge of it, and will not at all acquit the wicked, or by any means clear the guilty. And yet he is infinitely gracious and merciful. Though his justice be so strict with respect to all sin, and every breach of the law, yet he has grace sufficient for every sinner, and even the chief of sinners. And it is not only sufficient for the most unworthy to show them mercy, and bestow some good upon them, but to bestow the greatest good; yea, it is sufficient to bestow all good upon them, and to do all things for them. There is no benefit or blessing that they can receive, so great but the grace of Christ is sufficient to bestow it on the greatest sinner that ever lived. And not only so, but so great is his grace, that nothing is too much as the means of this good. It is sufficient not only to do great things, but also to suffer in order to do it, and not only to suffer, but to suffer most extremely even unto death, the most terrible of natural evils; and not only death, but the most ignominious and tormenting, and every way the most terrible that men could inflict; yea, and greater sufferings than men could inflict, who could only torment the body. He had sufferings in his soul, that were the more immediate fruits of the wrath of God against the sins of those he undertakes for. B) There do meet in the person of Christ such really diverse excellencies, which otherwise would have been thought utterly incompatible in the same subject; such as are conjoined in no other person whatever, either divine, human, or angelical; and such as neither men nor angels would ever have imagined could have met together in the same person, had it not been seen in the person of Christ. I would give some instances. 1. In the person of Christ do meet together infinite glory and lowest humility. Infinite glory, and the virtue of humility, meet in no other person but Christ. They meet in no created person; for no created person has infinite glory, and they meet in no other divine person but Christ. For though the divine nature be infinitely abhorrent to pride, yet humility is not properly predicable of God the Father, and the Holy Ghost, that exist only in the divine nature; because it is a proper excellency only of a created nature; for it consists radically in a sense of a comparative lowness and littleness before God, or the great distance between God and the subject of this virtue; but it would be a contradiction to suppose any such thing in God. But in Jesus Christ, who is both God and man, those two diverse excellencies are sweetly united. He is a person infinitely exalted in glory and dignity. Phil. 2:6. "Being in the form of God, he thought it not robbery to be equal with God." There is equal honor due to him with the Father. John 5:23. "That all men should honor the Son, even as they honor the Father." God himself says to him, "thy throne, O God, is for ever and ever," Heb. 1:8. And there is the same supreme respect and divine worship paid to him by the angels of heaven, as to God the Father, ver. 6. "Let all the angels of God worship him." But however he is thus above all, yet he is lowest of all in humility. There never was so great an instance of this virtue among either men or angels, as Jesus. None ever was so sensible of the distance between God and him, or had a heart so lowly before God, as the man Christ Jesus. Matt. 11:29. What a wonderful spirit of humility appeared in him, when he was here upon earth, in all his behavior! In his contentment in his mean outward condition, contentedly living in the family of Joseph the carpenter, and Mary his mother, for thirty years together, and afterwards choosing outward meanness, poverty, and contempt, rather than earthly greatness; in his washing his disciples' feet, and in all his speeches and deportment towards them; in his cheerfully sustaining the form of a servant through his whole life, and submitting to such immense humiliation at death! 2. In the person of Christ do meet together infinite majesty and transcendent meekness. These again are two qualifications that meet together in no other person but Christ. Meekness, properly so called, is a virtue proper only to the creature: we scarcely ever find meekness mentioned as a divine attribute in Scripture; at least not in the New Testament; for thereby seems to be signified, a calmness and quietness of spirit, arising from humility in mutable beings that are naturally liable to be put into a ruffle by the assaults of a tempestuous and injurious world. But Christ, being both God and man, hath both infinite majesty and superlative meekness. Christ was a person of infinite majesty. It is he that is spoken of, Psalm 45:3. "Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty." It is he that is mighty, that rideth on the heavens, and his excellency on the sky. It is he that is terrible out of his holy places; who is mightier than the noise of many waters, yea, than the mighty waves of the sea: before whom a fire goeth, and burneth up his enemies round about; at whose presence the earth quakes, and the hills melt; who sitteth on the circle of the earth, and all the inhabitants thereof are as grasshoppers, who rebukes the sea, and maketh it dry and drieth up the rivers, whose eyes are as a flame of fire, from whose presence, and from the glory of whose power, the wicked shall be punished with everlasting destruction; who is the blessed and only Potentate, the King of kings, and Lord of lords, who hath heaven for his throne, and the earth for his footstool, and is the high and lofty One who inhabits eternity, whose kingdom is an everlasting kingdom, and of whose dominion there is no end. And yet he was the most marvellous instance of meekness, and humble quietness of spirit, that ever was; agreeable to the prophecies of him, Matthew 21:4f "All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass." And, agreeable to what Christ declares of himself, Matt. 11:29. "I am meek and lowly in heart." And agreeable to what was manifest in his behavior: for there never was such an instance seen on earth, of a meek behavior, under injuries and reproaches, and towards enemies; who, when he was reviled, reviled not again. He had a wonderful spirit of forgiveness, was ready to forgive his worst enemies, and prayed for them with fervent and effectual prayers. With what meekness did he appear in the ring of soldiers that were contemning and mocking him; he was silent, and opened not his mouth, but went as a lamb to the slaughter. Thus is Christ a Lion in majesty and a Lamb in meekness. 3. There meet in the person of Christ the deepest reverence towards God and equality with God. Christ, when on earth, appeared full of holy reverence towards the Father. He paid the most reverential worship to him, praying to him with postures of reverence. Thus we read of his "kneeling down and praying," Luke 22:41. This became Christ, as one who had taken on him the human nature, but at the same time he existed in the divine nature; whereby his person was in all respects equal to the person of the Father. God the Father hath no attribute or perfection that the Son hath not, in equal degree, and equal glory. These things meet in no other person but Jesus Christ. 4. There are conjoined in the person of Christ infinite worthiness of good, and the greatest patience under sufferings of evil. He was perfectly innocent, and deserved no suffering. He deserved nothing from God by any guilt of his own, and he deserved no ill from men. Yea, he was not only harmless and undeserving of suffering, but he was infinitely worthy; worthy of the infinite love of the Father, worthy of infinite and eternal happiness, and infinitely worthy of all possible esteem, love, and service from all men. And yet he was perfectly patient under the greatest sufferings that ever were endured in this world. Heb. 12:2. "He endured the cross, despising the shame." He suffered not from his Father for his faults, but ours; and he suffered from men not for his faults but for those things on account of which he was infinitely worthy of their love and honor, which made his patience the more wonderful and the more glorious. 1 Pet. 2:20, "For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently, but if when ye do well. and suffer for it, ye take it patiently; this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that we should follow his steps: who did no sin, neither was guile found in his mouth: who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously: who his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto righteousness: by whose stripes ye were healed." There is no such conjunction of innocence, worthiness, and patience under sufferings, as in the person of Christ. 5. In the person of Christ are conjoined an exceeding spirit of obedience, with supreme dominion over heaven and earth. Christ is the Lord of all things in two respects: he is so, as God-man and Mediator, and thus his dominion is appointed, and given him of the Father. Having it by delegation from God, he is as it were the Father's vicegerent. But he is Lord of all things in another respect, namely, as he is (by his original nature) God; and so he is by natural right the Lord of all, and supreme over all as much as the Father. Thus, he has dominion over the world, not by delegation, but in his own right. He is not an under God, as the Arians suppose, but to all intents and purposes supreme God. And yet in the same person is found the greatest spirit of obedience to the commands and laws of God that ever was in the universe; which was manifest in his obedience here in this world. John 14:31 "As the Father gave me commandment, even so I do."-- John 15:10. "Even as I have kept my Father's commandments, and abide in his love." The greatness of his obedience appears in its perfection, and in his obeying commands of such exceeding difficulty. Never any one received commands from God of such difficulty, and that were so great a trial of obedience, as Jesus Christ. One of God's commands to him was, that he should yield himself to those dreadful sufferings that he underwent. See John 10:18. "No man taketh it from me, but I lay it down of myself." "This commandment received I of my Father." And Christ was thoroughly obedient to this command of God. Heb. 5:8. "Though he were a Son, yet he learned obedience by the things that he suffered." Philip. 2:8. "He humbled himself, and became obedient unto death, even the death of the cross." Never was there such an instance of obedience in man or angel as this, though he was at the same time supreme Lord of both angels and men. 6. In the person of Christ are conjoined absolute sovereignty and perfect resignation. This is another unparalleled conjunction. Christ, as he is God, is the absolute sovereign of the world, the sovereign disposer of all events. The decrees of God are all his sovereign decrees; and the work of creation, and all God's works of providence, are his sovereign works. It is he that worketh all things according to the counsel of his own will. Col 1:16f. "By him, and through him, and to him, are all things." John 5:17. "The Father worketh hitherto, and I work." Matt. 8:3. "I will, be thou clean." But yet Christ was the most wonderful instance of resignation that ever appeared in the world. He was absolutely and perfectly resigned when he had a near and immediate prospect of his terrible sufferings, and the dreadful cup that he was to drink. The idea and expectation of this made his soul exceeding sorrowful even unto death, and put him into such an agony, that his sweat was as it were great drops or clots of blood, falling down to the ground. But in such circumstances he was wholly resigned to the will of God. Matt 26:39. "O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt". Verse 42. "O my Father, if this cup may not pass from me, except I drink it, thy will be done." 7. In Christ do meet together self-sufficiency, and an entire trust and reliance on God, which is another conjunction peculiar to the person of Christ. As he is a divine person, he is self-sufficient, standing in need of nothing. All creatures are dependent on him, but he is dependent on none, but is absolutely independent. His proceeding from the Father, in his eternal generation, argues no proper dependence on the will of the Father; for that proceeding was natural and necessary, and not arbitrary. But yet Christ entirely trusted in God: -- his enemies say that of him, "He trusted in God that he would deliver him," Matt. 27:43. And the apostle testifies, I Pet. 2:23. "That he committed himself God." C) Such diverse excellencies are expressed in him towards men, that otherwise would have seemed impossible to be exercised towards the same object; as particularly these three, justice, mercy, and truth. The same that are mentioned in Psalm 85:10. "Mercy and truth are met together, righteousness and peace have kissed each other." The strict justice of God, and even his revenging justice, and that against the sins of men, never was so gloriously manifested. as in Christ. He manifested an infinite regard to the attribute of God's justice, in that, when he had a mind to save sinners, he was willing to undergo such extreme sufferings, rather than that their salvation should be to the injury of the honor of that attribute. And as he is the Judge of the world, he doth himself exercise strict justice, he will not clear the guilty, nor at all acquit the wicked in judgment. Yet how wonderfully is infinite mercy towards sinners displayed in him! And what glorious and ineffable grace and love have been and are exercised by him, towards sinful men! Though he be the just Judge of a sinful world, yet he is also the Savior of the world. Though he be a consuming fire to sin, yet he is the light and life of sinners. Rom. 3:25f. "Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus." So the immutable truth of God, in the threatenings of his law against the sins of men, was never so manifested as it is in Jesus Christ, for there never was any other so great a trial of the unalterableness of the truth of God in those threatenings, as when sin came to be imputed to his own Son. And then in Christ has been seen already an actual complete accomplishment of those threatenings, which never has been nor will be seen in any other instance; because the eternity that will be taken up in fulfilling those threatenings on others, never will be finished. Christ manifested an infinite regard to this truth of God in his sufferings. And, in his judging the world, he makes the covenant of works, that contains those dreadful threatenings, his rule of judgement. He will see to it, that it is not infringed in the least jot or tittle: he will do nothing contrary to the threatenings of the law, and their complete fulfilment. And yet in him we have many great and precious promises, promises of perfect deliverance from the penalty of the law. And this is the promise that he hath promised us, even eternal life. And in him are all the promises of God yea, and Amen. Part Two Having thus shown wherein there is an admirable conjunction of excellencies in Jesus Christ, I now proceed, Secondly, To show how this admirable conjunction of excellencies appears in Christ's acts, [ namely:] A) in his taking of human nature, B) in his earthly life, C) in his sacrificial death, D) in his exaltation in heaven, E) in his final subduing of all evil when he returns in glory.] A) It appears in what Christ did in taking on him our nature. In this act, his infinite condescension wonderfully appeared, That he who was God should become man; that the word should be made flesh, and should take on him a nature infinitely below his original nature! And it appears yet more remarkably in the low circumstances of his incarnation: he was conceived in the womb of a poor young woman, whose poverty appeared in this, when she came to offer sacrifices of her purification, she brought what was allowed of in the law only in case of poverty, as Luke 2:24. "According to what Is said in the law of the Lord, a pair of turtle-doves, or two young pigeons." This was allowed only in case the person was so poor that she was not able to offer a lamb. Lev. 12:8. And though his infinite condescension thus appeared in the manner of his incarnation, yet his divine dignity also appeared in it; for though he was conceived in the womb of a poor virgin, yet he was conceived there by the power of the Holy Ghost. And his divine dignity also appeared in the holiness of his conception and birth. Though he was conceived in the womb of one of the corrupt race of mankind, yet he was conceived and born without sin; as the angel said to the blessed Virgin, Luke 1:35. "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that holy thing which shall be born of thee, shall be called the Son of God." His infinite condescension marvelously appeared in the manner of his birth. He was brought forth in a stable because there was no room for them in the inn. The inn was taken up by others, that were looked upon as persons of greater account. The Blessed Virgin, being poor and despised, was turned or shut out. Though she was in such necessitous circumstances, yet those that counted themselves her betters would not give place to her; and therefore, in the time of her travail, she was forced to betake herself to a stable; and when the child was born, it was wrapped in swaddling clothes, and laid in a manger. There Christ lay a little infant, and there he eminently appeared as a lamb. But yet this feeble infant, born thus in a stable, and laid in a manger, was born to conquer and triumph over Satan, that roaring lion. He came to subdue the mighty powers of darkness, and make a show of them openly, and so to restore peace on earth, and to manifest God's good-will towards men, and to bring glory to God in the highest, according as the end of his birth was declared by the joyful songs of the glorious hosts of angels appearing to the shepherds at the same time that the infant lay in the manger; whereby his divine dignity was manifested. B) This admirable conjunction of excellencies appears in the acts and various passages of Christ's life. Though Christ dwelt in mean outward circumstances, whereby his condescension and humility especially appeared, and his majesty was veiled; yet his divine divinity and glory did in many of his acts shine through the veil, and it illustriously appeared, that he was not only the Son of man, but the great God. Thus, in the circumstances of his infancy, his outward meanness appeared; yet there was something then to show forth his divine dignity, in the wise men's being stirred up to come from the east to give honor to him their being led by a miraculous star, and coming and falling down and worshipping him, and presenting him with gold, frankincense, and myrrh. His humility and meekness wonderfully appeared in his subjection to his mother and reputed father when he was a child. Herein he appeared as a lamb. But his divine glory broke forth and shone when, at twelve years old, he disputed with doctors in the temple. In that he appeared, in some measure, as the Lion of the tribe of Judah. And so, after he entered on his public ministry, his marvellous humility and meekness was manifested in his choosing to appear in such mean outward circumstances; and in being contented in them, when he was so poor that he had not where to lay his head, and depended on the charity of some of his followers for his subsistence, as appears by Luke 8. at the beginning. How meek, condescending, and familiar his treatment of his disciples; his discourses with them, treating them as a father his children, yea, as friends and companions. How patient, bearing such affliction and reproach, and so many injuries from the scribes and Pharisees, and others. In these things he appeared as a Lamb. And yet he at the same time did in many ways show forth his divine majesty and glory, particularly in the miracles he wrought, which were evidently divine works, and manifested omnipotent power, and so declared him to be the Lion of the tribe of Judah. His wonderful and miraculous works plainly showed him to be the God of nature; in that it appeared by them that he had all nature in his hands, and could lay an arrest upon it, and stop and change its course as he pleased. In healing the sick, and opening the eyes of the blind, and unstopping the ears of the deaf, and healing the lame, he showed that he was the God that framed the eye, and created the ear, and was the author of the frame of man's body. By the dead's rising at his command, it appeared that he was the author and fountain of life, and that "God the Lord, to whom belong the issues from death." By his walking on the sea in a storm, when the waves were raised, he showed himself to be that God spoken of in Job 9:8. "That treadeth on the waves of the sea." By his stilling the storm, and calming the rage of the sea, by his powerful command, saying, "Peace, be still," he showed that he has the command of the universe, and that he is that God who brings things to pass by the word of his power, who speaks and it is done, who commands and it stands fast; Psalm 115:7. "Who stilleth the noise of the seas, the noise of their waves." And Psalm 107:29. "That maketh the storm a calm, so that the waves thereof are still." And Psalm 139:8f. "O Lord God of hosts, who is a strong Lord like unto thee, or to thy faithfulness round about thee? Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them." Christ, by casting out devils, remarkably appeared as the Lion of the tribe of Judah, and showed that he was stronger than the roaring lion, that seizes whom he may devour. He commanded them to come out, and they were forced to obey. They were terribly afraid of him; they fall down before him, and beseech him not so torment them. He forces a whole legion of them to forsake their hold, by his powerful word; and they could not so much as enter into the swine without his leave. He showed the glory of his omniscience, by telling the thoughts of men; as we have often an account. Herein he appeared to be that God spoken of, Amos 4:13. "That declareth unto man what is his thought." Thus, in the midst of his meanness and humiliation, his divine glory appeared in his miracles, John 2:11. "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory." And though Christ ordinarily appeared without outward glory, and in great obscurity, yet at a certain time he threw off the veil, and appeared in his divine majesty, so far as it could be outwardly manifested to men in this frail state, when he was transfigured in the mount. The apostle Peter, 2 Pet. 1:16,17. was an "eye-witness of his majesty, when he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased; which voice that came from heaven they heard, when they were with him in the holy mount." And at the same time that Christ was wont to appear in such meekness, condescension, and humility, in his familiar discourses with his disciples, appearing therein as the Lamb of God; he was also wont to appear as The Lion of the tribe of Judah, with divine authority and majesty, in his so sharply rebuking the scribes and Pharisees, and other hypocrites. C) This admirable conjunction of excellencies remarkably appears in his offering up himself a sacrifice for sinners in his last sufferings. As this was the greatest thing in all the works of redemption, the greatest act of Christ in that work; so in this act especially does there appear that admirable conjunction of excellencies that has been spoken of. Christ never so much appeared as a lamb, as when he was slain: "He came like a lamb to the slaughter," Isaiah 53:7. Then he was offered up to God as a lamb without blemish, and without spot: then especially did he appear to be the anti-type of the lamb of the passover: 1 Cor 5:7. "Christ our Passover sacrificed for us." And yet in that act he did in an especial manner appear as the Lion of the tribe of Judah; yea, in this above all other acts, in many respects, as may appear in the following things. 1. Then was Christ in the greatest degree of his humiliation, and yet by that, above all other things, his divine glory appears. Christ's humiliation was great, in being born in such a low condition, of a poor virgin, and in a stable. His humiliation was great, in being subject to Joseph the carpenter, and Mary his mother, and afterwards living in poverty, so as not to have where to lay his head; and in suffering such manifold and bitter reproaches as he suffered, while he went about preaching and working miracles. But his humiliation was never so great as it was, in his last sufferings, beginning with his agony in the garden, till he expired on the cross. Never was he subject to such ignominy as then, never did he suffer so much pain in his body, or so much sorrow in his soul; never was he in so great an exercise of his condescension, humility, meekness, and patience, as he was in these last sufferings; never was his divine glory and majesty covered with so thick and dark a veil; never did he so empty himself and make himself of no reputation, as at this time. And yet, never was his divine glory so manifested, by any act of his, as in yielding himself up to these sufferings. When the fruit of it came to appear, and the mystery and ends of it to be unfolded in its issue, then did the glory of it appear, then did it appear as the most glorious act of Christ that ever he exercised towards the creature. This act of his is celebrated by the angels and hosts of heaven with peculiar praises, as that which is above all others glorious, as you may see in the context, (Revelation 5:9-12) "And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." 2. He never in any act gave so great a manifestation of love to God, and yet never so manifested his love to those that were enemies to God, as in that act. Christ never did any thing whereby his love to the Father was so eminently manifested, as in his laying down his life, under such inexpressible sufferings, in obedience to his command and for the vindication of the honor of his authority and majesty; nor did ever any mere creature give such a testimony of love to God as that was. And yet this was the greatest expression of his love to sinful men who were enemies to God; Rom. 5:10. "When we were enemies, we were reconciled to God, by the death of his Son." The greatness of Christ's love to such, appears in nothing so much as in its being dying love. That blood of Christ which fell in great drops to the ground, in his agony, was shed from love to God's enemies, and his own. That shame and spitting, that torment of body, and that exceeding sorrow, even unto death, which he endured in his soul, was what he underwent from love to rebels against God to save them from hell, and to purchase for them eternal glory. Never did Christ so eminently show his regard to God's honor, as in offering up himself a victim to Justice. And yet in this above all, he manifested his love to them who dishonored God, so as to bring such guilt on themselves, that nothing less than his blood could atone for it. 3. Christ never so eminently appeared for divine justice, and yet never suffered so much from divine Justice, as when he offered up himself a sacrifice for our sins. In Christ's great sufferings did his infinite regard to the honor of God's justice distinguishingly appear, for it was from regard to that that he thus humbled himself. And yet in these sufferings, Christ was the target of the vindictive expressions of that very justice of God. Revenging justice then spent all its force upon him, on account of our guilt; which made him sweat blood, and cry out upon the cross, and probably rent his vitals--broke his heart, the fountain of blood, or some other blood vessels--and by the violent fermentation turned his blood to water. For the blood and water that issued out of his side, when pierced by the spear, seems to have been extravasated blood, and so there might be a kind of literal fulfilment of Psalm 22:14. "I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels." And this was the way and means by which Christ stood up for the honor of God's justice, namely, by thus suffering its terrible executions. For when he had undertaken for sinners, and had substituted himself in their room, divine justice could have its due honor no other way than by his suffering its revenges. In this the diverse excellencies that met in the person of Christ appeared, namely, his infinite regard to God's justice, and such love to those that have exposed themselves to it, as induced him thus to yield himself a sacrifice to it. 4. Christ's holiness never so illustriously shone forth as it did in his last sufferings, and yet he never was to such a degree treated as guilty. Christ's holiness never had such a trial as it had then, and therefore never had so great a manifestation. When it was tried in this furnace it came forth as gold, or as silver purified seven times. His holiness then above all appeared in his steadfast pursuit of the honor of God, and in his obedience to him. For his yielding himself unto death was transcendently the greatest act of obedience that ever was paid to God by any one since the foundation of the world. And yet then Christ was in the greatest degree treated as a wicked person would have been. He was apprehended and bound as a malefactor. His accusers represented him as a most wicked wretch. In his sufferings before his crucifixion, he was treated as if he had been the worst and vilest of mankind, and then, he was put to a kind of death, that none but the worst sort of malefactors were wont to suffer, those that were most abject in their persons, and guilty of the blackest crimes. And he suffered as though guilty from God himself, by reason of our guilt imputed to him; for he who knew no sin, was made sin for us; he was made subject to wrath, as if he had been sinful himself. He was made a curse for us. Christ never so greatly manifested his hatred of sin, as against God, as in his dying to take away the dishonor that sin had done to God; and yet never was he to such a degree subject to the terrible effects of God's hatred of sin, and wrath against it, as he was then. in this appears those diverse excellencies meeting in Christ, namely, love to God, and grace to sinners. 5. He never was so dealt with, as unworthy, as in his last sufferings, and yet it is chiefly on account of them that he is accounted worthy. He was therein dealt with as if he had not been worthy to live: they cry out, "Away with him! away with him! Crucify him." John 19:15. And they prefer Barabbas before him. And he suffered from the Father, as one whose demerits were infinite, by reason of our demerits that were laid upon him. And yet it was especially by that act of his subjecting himself to those sufferings that he merited, and on the account of which chiefly he was accounted worthy of the glory of his exaltation. Philip. 2:8, 9. "He humbled himself, and became obedient unto death; wherefore God hath highly exalted him." And we see that it is on this account chiefly, that he is extolled as worthy by saints and angels in the context: "Worthy," say they, "is the Lamb that was slain." This shows an admirable conjunction in him of infinite dignity, and infinite condescension and love to the infinitely unworthy. 6. Christ in his last sufferings suffered most extremely from those towards whom he was then manifesting his greatest act of love. He never suffered so much from his Father, (though not from any hatred to him, but from hatred to our sins,) for he then forsook him, or took away the comforts of his presence; and then "it pleased the Lord to bruise him, and put him to grief." as Isaiah 53:10. And yet he never gave so great a manifestation of love to God as then, as has been already observed. So Christ never suffered so much from the hands of men as he did then; and yet never was in so high an exercise of love to men. He never was so ill treated by his disciples; who were so unconcerned about his sufferings, that they .would not watch with him one hour, in his agony; and when he was apprehended, all forsook him and fled, except Peter, who denied him with oaths and curses. And yet then he was suffering, shedding his blood, and pouring out his soul unto death for them. Yea, he probably was then shedding his blood for some of them that shed his blood, for whom he prayed while they were crucifying him; and who were probably afterwards brought home to Christ by Peter's preaching. (Compare Luke 23:34. Acts 2:23,36,37,41. and chap. 3:17. and chap. 4.) This shows an admirable meeting of justice and grace in the redemption of Christ. 7. It was in Christ's last sufferings, above all, that he was delivered up to the power of his enemies; and yet by these, above all, he obtained victory over his enemies. Christ never was so in his enemies' hands, as in the time of his last sufferings. They sought his life before; but from time to time they were restrained, and Christ escaped out of their hands, and this reason is given for it, that his time was not yet come. But now they were suffered to work their will upon him, he was in a great degree delivered up to the malice and cruelty of both wicked men and devils. And therefore when Christ's enemies came to apprehend him, he says to them, Luke 22:53. "When I was daily with you in the temple ye stretched forth no hand against me: but this is your hour, and the power of darkness." And yet it was principally by means of those sufferings that he conquered and overthrew his enemies. Christ never so effectually bruised Satan's head, as when Satan bruised his heel. The weapon with which Christ warred against the devil, and obtained a most complete victory and glorious triumph over him, was the cross, the instrument and weapon with which he thought he had overthrown Christ, and brought on him shameful destruction. Col. 2:14,15. "Blotting out the handwriting of ordinances,--nailing it to his cross: and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." In his last sufferings, Christ sapped the very foundations of Satan's kingdom, he conquered his enemies in their own territories, and beat them with their own weapons as David cut off Goliath's head with his own sword. The devil had, as it were, swallowed up Christ, as the whale did Jonah-- but it was deadly poison to him, he gave him a mortal wound in his own bowels. He was soon sick of his morsel, and was forced to do by him as the whale did by Jonah. To this day he is heart-sick of what he then swallowed as his prey. In those sufferings of Christ was laid the foundation of all that glorious victory he has already obtained over Satan, in the overthrow of his heathenish kingdom in the Roman empire, and all the success the gospel has had since; and also of all his future and still more glorious victory that is to be obtained in the earth. Thus Samson's riddle is most eminently fulfilled, Judges 14:14. "Out of the eater came forth meat, and out of the strong came forth sweetness." And thus the true Samson does more towards the destruction of his enemies at his death than in his life, in yielding up himself to death, he pulls down the temple of Dagon, and destroys many thousands of his enemies, even while they are making themselves sport in his sufferings--and so he whose type was the ark, pulls down Dagon, and breaks off his head and hands in his own temple, even while he is brought in there as Dagon's captive. (1 Samuel 5:1-4) Thus Christ appeared at the same time, and in the same act, as both a lion and a lamb. He appeared as a lamb in the hands of his cruel enemies; as a lamb in the paws, and between the devouring jaws, of a roaring lion; yea, he was a lamb actually slain by this lion: and yet at the same time, as the Lion of the tribe of Judah, he conquers and triumphs over Satan; destroying his own destroyer; as Samson did the lion that roared upon him, when he rent him as he would a kid. And in nothing has Christ appeared so much as a lion, in glorious strength destroying his enemies, as when he was brought as a lamb to the slaughter. In his greatest weakness he was most strong; and when he suffered most from his enemies, he brought the greatest confusion on his enemies. Thus this admirable conjunction of diverse excellencies was manifest in Christ, in his offering up himself to God in his last sufferings. D) It is still manifest in his acts, in his present state of exaltation in heaven. Indeed, in his exalted state, he most eminently appears in manifestation of those excellencies, on the account of which he is compared to a lion; but still he appears as a lamb; Rev. 14:1. "And I looked, and lo, a Lamb stood on mount Sion"; as in his state of humiliation he chiefly appeared as a lamb, and yet did not appear without manifestation of his divine majesty and power, as the Lion of the tribe of Judah. Though Christ be now at the right-hand of God, exalted as King of heaven, and Lord of the universe; yet as he still is in the human nature, he still excels in humility. Though the man Christ Jesus be the highest of all creatures in heaven, yet he as much excels them all in humility as he doth in glory and dignity, for none sees so much of the distance between God and him as he does. And though he now appears in such glorious majesty and dominion in heaven, yet he appears as a lamb in his condescending, mild, and sweet treatment of his saints there, for he is a Lamb still, even amidst the throne of his exaltation, and he that is the Shepherd of the whole flock is himself a Lamb, and goes before them in heaven as such. Rev. 7:17. "For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes." Though in heaven every knee bows to him, and though the angels fall down before him adoring him, yet he treats his saints with infinite condescension, mildness, and endearment. And in his acts towards the saints on earth, he still appears as a lamb, manifesting exceeding love and tenderness in his intercession for them, as one that has had experience of affliction and temptation. He has not forgot what these things are, nor has he forgot how to pity those that are subject to them. And he still manifests his lamb-like excellencies, in his dealings with his saints on earth, in admirable forbearance, love, gentleness, and compassion. Behold him instructing, supplying, supporting, and comforting them; often coming to them, and manifesting himself to them by his Spirit, that he may sup with them, and they with him. Behold him admitting them to sweet communion, enabling them with boldness and confidence to come to him, and solacing their hearts. And in heaven Christ still appears, as it were, with the marks of his wounds upon him, and so appears as a Lamb as it had been slain, as he was represented in vision to St John, in the text, when he appeared to open the book sealed with seven seals, which is part of the glory of his exaltation. E) And lastly, this admirable conjunction of excellencies will be manifest in Christ's acts at the last judgement. He then, above all other times, will appear as the Lion of the tribe of Judah in infinite greatness and majesty, when he shall come in the glory of his Father, with all the holy angels, and the earth shall tremble before him, and the hills shall melt. This is he (Rev. 20:11.) "that shall sit on a great white throne, before whose face the earth and heaven shall flee away." He will then appear in the most dreadful and amazing manner to the wicked. The devils tremble at the thought of that appearance, and when it shall be, the kings, and the great men, and the rich men, and the chief captains. and the mighty men, and every bond-man and every free-man, shall hide themselves in the dens, and in the rocks of the mountains, and shall cry to the mountains and rocks to fall on them, to hide them from the face and wrath of the Lamb. And none can declare or conceive of the amazing manifestations of wrath in which he will then appear towards these, or the trembling and astonishment the shrieking and gnashing of teeth, with which they shall stand before his judgment-seat, and receive the terrible sentence of his wrath. And yet he will at the same time appear as a Lamb to his saints; he will receive them as friends and brethren, treating them with infinite mildness and love. There shall be nothing in him terrible to them, but towards them he will clothe himself wholly with sweetness and endearment. The church shall be then admitted to him as his bride; that shall be her wedding-day. The saints shall all be sweetly invited to come with him to inherit the kingdom, and reign in it with him to all eternity. Part Three [I would now show how the aforesaid teaching is of benefit to us, in that A) it gives us insight into the names of Christ in Scripture, B) it encourages us to accept him as our Savior, C) it encourages us to accept him as our Friend.] A) From this doctrine we may learn one reason why Christ is called by such a variety of names, and held forth under such a variety of representations, in Scripture. It is the better to signify and exhibit to us that variety of excellencies that meet together and are conjoined in him. Many appellations are mentioned together in one verse Isaiah 9:6. "For unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace." It shows a wonderful conjunction of excellencies, that the same person should be a Son, born and given, and yet be the everlasting Father, without beginning or end, that he should be a Child, and yet be he whose name is Counsellor, and the mighty God; and well may his name, in whom such things are conjoined, be called wonderful. By reason of the same wonderful conjunction, Christ is represented by a great variety of sensible things, that are on some account excellent. Thus in some places he is called a Sun, as Mal. 4:2, in others a Star, Numb. 24:17. And he is especially represented by the Morning star, as being that which excels all other stars in brightness, and is the forerunner of the day, Rev. 22:16. And, as in our text, he is compared to a lion in one verse, and a lamb in the next, so sometimes he is compared to a roe or young hart, another creature most diverse from a lion. So in some places he is called a rock, in others he is compared to a pearl. In some places he is called a man of war, and the Captain of our Salvation, in other places he is represented as a bridegroom. In the second chapter of Canticles, the first verse, he is compared to a rose and a lily, that are sweet and beautiful flowers; in the next verse but one, he is compared to a tree bearing sweet fruit. In Isaiah 53:2 he is called a Root out of a dry ground; but elsewhere, instead of that, he is called the Tree of Life, that grows (not in a dry or barren ground, but) "in the midst of the paradise of God." Rev. 2:7. B) Let the consideration of this wonderful meeting of diverse excellencies in Christ induce you to accept of him, and close with him as your Savior. As all manner of excellencies meet in him, so there are concurring in him all manner of arguments and motives, to move you to choose him for your Savior, and every thing that tends to encourage poor sinners to come and put their trust in him: his fullness and all-sufficiency as a Savior gloriously appear in that variety of excellencies that has been spoken of. Fallen man is in a state of exceeding great misery, and is helpless in it; he is a poor weak creature, like an infant cast out in its blood in the day that it is born. But Christ is the lion of the tribe of Judah; he is strong, though we are weak; he hath prevailed to do that for us which no creature else could do. Fallen man is a mean despicable creature, a contemptible worm; but Christ, who has undertaken for us, is infinitely honorable and worthy. Fallen man is polluted, but Christ is infinitely holy; fallen man is hateful, but Christ is infinitely lovely; fallen man is the object of God's indignation, but Christ is infinitely dear to him. We have dreadfully provoked God, but Christ has performed that righteousness which is infinitely precious in God's eyes. And here is not only infinite strength and infinite worthiness, but infinite condescension, and love and mercy, as great as power and dignity. If you are a poor, distressed sinner, whose heart is ready to sink for fear that God never will have mercy on you, you need not be afraid to go to Christ, for fear that he is either unable or unwilling to help you. Here is a strong foundation, and an inexhaustible treasure, to answer the necessities of your poor soul, and here is infinite grace and gentleness to invite and embolden a poor, unworthy, fearful soul to come to it. If Christ accepts of you, you need not fear but that you will be safe, for he is a strong Lion for your defense. And if you come, you need not fear but that you shall be accepted; for he is like a Lamb to all that come to him, and receives then with infinite grace and tenderness. It is true he has awful majesty, he is the great God, and infinitely high above you; but there is this to encourage and embolden the poor sinner, that Christ is man as well as God; he is a creature, as well as the Creator, and he is the most humble and lowly in heart of any creature in heaven or earth. This may well make the poor unworthy creature bold in coming to him. You need not hesitate one moment; but may run to him, and cast yourself upon him. You will certainly be graciously and meekly received by him. Though he is a lion, he will only be a lion to your enemies, but he will be a lamb to you. It could not have been conceived, had it not been so in the person of Christ, that there could have been so much in any Savior, that is inviting and tending to encourage sinners to trust in him. Whatever your circumstances are, you need not be afraid to come to such a Savior as this. Be you never so wicked a creature, here is worthiness enough; be you never so poor, and mean, and ignorant a creature, there is no danger of being despised, for though he be so much greater than you, he is also immensely more humble than you. Any one of you that is a father or mother, will not despise one of your own children that comes to you in distress: much less danger is there of Christ's despising you, if you in your heart come to him. Here let me a little expostulate with the poor, burdened, distressed soul. 1. What are you afraid of, that you dare not venture your soul upon Christ? Are you afraid that he cannot save you, that he is not strong enough to conquer the enemies of your soul? But how can you desire one stronger than "the almighty God"? as Christ is called, Isa. 9:6. Is there need of greater than infinite strength? Are you afraid that he will not be willing to stoop so low as to take any gracious notice of you? But then, look on him, as he stood in the ring of soldiers, exposing his blessed face to be buffeted and spit upon by them! Behold him bound with his back uncovered to those that smote him! And behold him hanging on the cross! Do you think that he that had condescension enough to stoop to these things, and that for his crucifiers, will be unwilling to accept of you, if you come to him? Or, are you afraid that if he does accept you, that God the Father will not accept of him for you? But consider, will God reject his own Son, in whom his infinite delight is, and has been, from all eternity, and who is so united to him, that if he should reject him he would reject himself? 2. What is there that you can desire should be in a Savior, that is not in Christ? Or, wherein should you desire a Savior should be otherwise than Christ is? What excellency is there wanting? What is there that is great or good; what is there that is venerable or winning; what is there that is adorable or endearing; or, what can you think of that would be encouraging, which is not to be found in the person of Christ? Would you have your Savior to be great and honorable, because you are not willing to be beholden to a mean person? And, is not Christ a person honorable enough to be worthy that you should be dependent on him? Is he not a person high enough to be appointed to so honorable a work as your salvation? Would you not only have a Savior of high degree, but would you have him, notwithstanding his exaltation and dignity, to be made also of low degree, that he might have experience of afflictions and trials, that he might learn by the things that he has suffered, to pity them that suffer and are tempted? And has not Christ been made low enough for you? and has he not suffered enough? Would you not only have him possess experience of the afflictions you now suffer, but also of that amazing wrath that you fear hereafter, that he may know how to pity those that are in danger, and afraid of it? This Christ has had experience of, which experience gave him a greater sense of it, a thousand times, than you have, or any man living has. Would you have your Savior to be one who is near to God, that so his mediation might be prevalent with him? And can you desire him to be nearer to God than Christ is, who is his only-begotten Son, of the same essence with the Father? And would you not only have him near to God, but also near to you, that you may have free access to him? And would you have him nearer to you than to be in the same nature, united to you by a spiritual union, so close as to be fitly represented by the union of the wife to the husband, of the branch to the vine, of the member to the head; yea, so as to be one spirit? For so he will be united to you, if you accept of him. Would you have a Savior that has given some great and extraordinary testimony of mercy and love to sinners, by something that he has done, as well as by what he says? And can you think or conceive of greater things than Christ has done? Was it not a great thing for him, who was God, to take upon him human nature: to be not only God, but man thenceforward to all eternity? But would you look upon suffering for sinners to be a yet greater testimony of love to sinners, than merely doing, though it be ever so extraordinary a thing that he has done? And would you desire that a Savior should suffer more than Christ has suffered for sinners? What is there wanting, or what would you add if you could, to make him more fit to be your Savior? But further, to induce you to accept of Christ as your Savior, consider two things particularly. 1. How much Christ appears as the Lamb of God in his invitations to you to come to him and trust in him. With what sweet grace and kindness does he, from time to time, call and invite you, as Prov. 8:4. "Unto you, O men, I call, and my voice is to the sons of men." And Isaiah 55:1-3 "Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat-- yea come, buy wine and milk without money, and without price." How gracious is he here in inviting every one that thirsts, and in so repeating his invitation over and over, "Come ye to the waters, come, buy and eat - - yea come!" Mark the excellency of that entertainment which he invites you to accept of; "Come, buy wine and milk!" your poverty, having nothing to pay for it, shall be no objection, "Come, he that hath no money, come without money, and without price!" What gracious arguments and expostulations he uses with you! "Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." As much as to say, It is altogether needless for you to continue laboring and toiling for that which can never serve your turn, seeking rest in the world, and in your own righteousness -- I have made abundant provision for you, of that which is really good, and will fully satisfy your desires, and answer your end, and I stand ready to accept of you: you need not be afraid; If you will come to me, I will engage to see all your wants supplied, and you made a happy creature. As he promises in the third verse, "Incline your ear, and come unto me: Hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David." And so Prov. 9 at the beginning. How gracious and sweet is the invitation there! "Whoso is simple, let him turn in hither;" let you be never so poor, ignorant, and blind a creature, you shall be welcome. And in the following words Christ sets forth the provision that he has made for you, "Come, eat of my bread, and drink of the wine which I have mingled." You are in a poor famishing state, and have nothing wherewith to feed your perishing soul; you have been seeking something, but yet remain destitute. Hearken, how Christ calls you to eat of his bread, and to drink of the wine that he hath mingled! And how much like a lamb does Christ appear in Matt. 9:28 30. "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest to your souls. For my yoke is easy, and my burden is light." O thou poor distressed soul! whoever thou art, consider that Christ mentions thy very case when he calls to them who labor and are heavy laden! How he repeatedly promises you rest if you come to him! In the 28th verse he says, "I will give you rest." And in the 29th verse, "Ye shall find rest to your souls." This is what you want. This is the thing you have been so long in vain seeking after. O how sweet would rest be to you, if you could but obtain it! Come to Christ, and you shall obtain it. And hear how Christ, to encourage you, represents himself as a lamb! He tells you, that he is meek and lowly in heart, and are you afraid to come to such a one! And again, Rev. 3:20. "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and I will sup with him and he with me." Christ condescends not only to call you to him, but he comes to you; he comes to your door, and there knocks. He might send an officer and seize you as a rebel and vile malefactor, but instead of that, he comes and knocks at your door, and seeks that you would receive him into your house, as your Friend and Savior. And he not only knocks at your door, but he stands there waiting, while you are backward and unwilling. And not only so, but he makes promises what he will do for you, if you will admit him, what privileges he will admit you to; he will sup with you, and you with him. And again, Rev. 22:16,17. "I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth, say, Come. And let him that is athirst come. And whosoever will let him take of the water of life freely." How does Christ here graciously set before you his own winning attractive excellency! And how does he condescend to declare to you not only his own invitation, but the invitation of the Spirit and the bride, if by any means he might encourage you to come! And how does he invite every one that will, that they may "take of the water of life freely," that they may take it as a free gift, however precious it be, and though it be the Water of life. 2. If you do come to Christ, he will appear as a Lion, in his glorious power and dominion, to defend you. All those excellencies of his, in which he appears as a lion, shall be yours, and shall be employed for you in your defense, for your safety, and to promote your glory, he will be as a lion to fight against your enemies. He that touches you, or offends you, will provoke his wrath, as he that stirs up a lion. Unless your enemies can conquer this Lion, they shall not be able to destroy or hurt you; unless they are stronger than he, they shall not be able to hinder your happiness. Isaiah 31:4. "For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them; so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof." C) Let what has been said be improved to induce you to love the Lord Jesus Christ, and choose him for your friend and portion. As there is such an admirable meeting of diverse excellencies in Christ, so there is every thing in him to render him worthy of your love and choice, and to win and engage it. Whatsoever there is or can be desirable in a friend, is in Christ, and that to the highest degree that can be desired. Would you choose for a friend a person of great dignity? It is a thing taking with men to have those for their friends who are much above them; because they look upon themselves honored by the friendship of such. Thus, how taking would it be with an inferior maid to be the object of the dear love of some great and excellent prince. But Christ is infinitely above you, and above all the princes of the earth; for he is the King of kings. So honorable a person as this offers himself to you, in the nearest and dearest friendship. And would you choose to have a friend not only great but good? In Christ infinite greatness and infinite goodness meet together, and receive lustre and glory one from another. His greatness is rendered lovely by his goodness. The greater any one is without goodness, so much the greater evil; but when infinite goodness is joined with greatness, it renders it a glorious and adorable greatness. So, on the other hand, his infinite goodness receives lustre from his greatness. He that is of great understanding and ability, and is withal of a good and excellent disposition, is deservedly more esteemed than a lower and lesser being with the same kind inclination and good will. Indeed goodness is excellent in whatever subject it be found; it is beauty and excellency itself, and renders all excellent that are possessed of it; and yet most excellent when joined with greatness. The very same excellent qualities of gold render the body in which they are inherent more precious, and of greater value, when joined with greater than when with lesser dimensions. And how glorious is the sight, to see him who is the great Creator and supreme Lord of heaven and earth, full of condescension, tender pity and mercy, towards the mean and unworthy! His almighty power, and infinite majesty and self-sufficiency, render his exceeding love and grace the more surprising And how do his condescension and compassion endear his majesty, power, and dominion, and render those attributes pleasant, that would otherwise be only terrible! Would you not desire that your friend, though great and honorable, should be of such condescension and grace, and so to have the way opened to free access to him, that his exaltation above you might not hinder your free enjoyment of his friendship? -- And would you choose not only that the infinite greatness and majesty of your friend should be, as it were, mollified and sweetened with condescension and grace; but would you also desire to have your friend brought nearer to you? Would you choose a friend far above you, and yet as it were upon a level with you too? Though it be taking with men to have a near and dear friend of superior dignity, yet there is also an inclination in them to have their friend a sharer with them in circumstances. Thus is Christ. Though he be the great God, yet he has, as it were, brought himself down to be upon a level with you, so as to become man as you are that he might not only be your Lord, but your brother, and that he might be the more fit to be a companion for such a worm of the dust. This is one end of Christ's taking upon him man's nature, that his people might be under advantages for a more familiar converse with him than the infinite distance of the divine nature would allow of. And upon this account the church longed for Christ's incarnation, Cant. 8:1. "O that thou wert my brother that sucked the breast of my mother! when I should find thee without, I would kiss thee, yea, I should not be despised." One design of God in the gospel is to bring us to make God the object of our undivided respect, that he may engross our regard every way, that whatever natural inclination there is in our souls, he may be the centre of it; that God may be all in all. But there is an inclination in the creature, not only to the adoration of a Lord and Sovereign, but to complacence in some one as a friend, to love and delight in some one that may be conversed with as a companion. And virtue and holiness do not destroy or weaken this inclination of our nature. But so hath God contrived in the affair of our redemption, that a divine person may be the object even of this inclination of our nature. And in order hereto, such a one is come down to us, and has taken our nature, and is become one of us, and calls himself our friend, brother, and companion. Psalm 122:8. "For my brethren and companions' sake, will I now say, Peace be within thee." But is it not enough in order to invite and encourage you to free access to a friend so great and high, that he is one of infinite condescending grace, and also has taken your own nature, and is become man? But would you, further to embolden and win you, have him a man of wonderful meekness and humility? Why, such a one is Christ! He is not only become man for you, but far the meekest and most humble of all men, the greatest instance of these sweet virtues that ever was, or will be. And besides these, he has all other human excellencies in the highest perfection. These, indeed, are no proper addition to his divine excellencies. Christ has no more excellency in his person, since his incarnation, than he had before; for divine excellency is infinite, and cannot be added to. Yet his human excellencies are additional manifestations of his glory and excellency to us, and are additional recommendations of him to our esteem and love, who are of finite comprehension. Though his human excellencies are but communications and reflections of his divine, and though this light, as reflected, falls infinitely short of the divine fountain of light in its immediate glory; yet the reflection shines not without its proper advantages, as presented to our view and affection. The glory of Christ in the qualifications of his human nature, appears to us in excellencies that are of our own kind, and are exercised in our own way and manner, and so, in some respect, are peculiarly fitted to invite our acquaintance and draw our affection. The glory of Christ as it appears in his divinity, though far brighter, more dazzles our eyes, and exceeds the strength of our sight or our comprehension; but, as it shines in the human excellencies of Christ, it is brought more to a level with our conceptions, and suitableness to our nature and manner, yet retaining a semblance of the same divine beauty, and a savor of the same divine sweetness. But as both divine and human excellencies meet together in Christ, they set off and recommend each other to us. It tends to endear the divine majesty and holiness of Christ to us, that these are attributes of one in our nature, one of us, who is become our brother, and is the meekest and humblest of men. It encourages us to look upon these divine perfections, however high and great; since we have some near concern in and liberty freely to enjoy them. And on the other hand, how much more glorious and surprising do the meekness, the humility, obedience, resignation, and other human excellencies of Christ appear, when we consider that they are in so great a person, as the eternal Son of God, the Lord of heaven and earth! By your choosing Christ for your friend and portion, you will obtain these two infinite benefits. 1. Christ will give himself to you, with all those various excellencies that meet in him, to your full and everlasting enjoyment. He will ever after treat you as his dear friend; and you shall ere long be where he is, and shall behold his glory, and dwell with him, in most free and intimate communion and enjoyment. When the saints get to heaven, they shall not merely see Christ, and have to do with him as subjects and servants with a glorious and gracious Lord and Sovereign, but Christ will entertain them as friends and brethren. This we may learn from the manner of Christ's conversing with his disciples here on earth: though he was their Sovereign Lord, and did not refuse, but required, their supreme respect and adoration, yet he did not treat them as earthly sovereigns are wont to do their subjects. He did not keep them at an aweful distance, but all along conversed with them with the most friendly familiarity, as a father amongst a company of children, yea, as with brethren. So he did with the twelve, and so he did with Mary, Martha, and Lazarus. He told his disciples, that he did not call them servants, but friends, and we read of one of them that leaned on his bosom: and doubtless he will not treat his disciples with less freedom and endearment in heaven. He will not keep them at a greater distance for his being in a state of exaltation; but he will rather take them into a state of exaltation with him. This will be the improvement Christ will make of his own glory, to make his beloved friends partakers with him, to glorify them in his glory, as he says to his Father, John 17:22, 23. "And the glory which thou hast given me, have I given them, that they may be one, even as we are one I in them" etc. We are to consider, that though Christ is greatly exalted, yet he is exalted, not as a private person for himself only, but as his people's head; he is exalted in their name, and upon their account, as the first fruits, and as representing the whole harvest. He is not exalted that he may be at a greater distance from them, but that they may be exalted with him. The exaltation and honor of the head is not to make a greater distance between the head and the members, but the members have the same relation and union with the head they had before, and are honored with the head; and instead of the distance being greater, the union shall be nearer and more perfect. When believers get to heaven, Christ will conform them to himself, as he is set down in his Father's throne, so they shall sit down with him on his throne, and shall in their measure be made like him. When Christ was going to heaven, he comforted his disciples with the thought, that after a while, he would come again and take them to himself, that they might be with him. And we are not to suppose that when the disciples got to heaven, they found him keeping a greater distance than he used to do. No, doubtless, be embraced them as friends, and welcomed them to his and their Father's house, and to his and their glory. They who had been his friends in this world, who had been together with him here, and had together partaken of sorrows and troubles, are now welcomed by him to rest, and to partake of glory with him. He took them and led them into his chambers, and showed them all his glory; as he prayed, John 17:24. "Father, I will that they also whom thou hast given me, be with me, that they may behold the glory which thou hast given me." And he led them to his living fountains of waters, and made them partake of his delights, as he prays John 17:13. "That my joy may be fulfilled in themselves," and set them down with him at his table in his kingdom, and made them partake with him of his dainties, according to his promise, Luke 22:30, and led them into his banqueting house, and made them to drink new wine with him in the kingdom of his heavenly Father, as he foretold them when he instituted the Lord's supper, Matt. 26:29. Yea the saints' conversation with Christ in heaven shall not only be as intimate, and their access to him as free, as of the disciples on earth, but in many respects much more so; for in heaven, that vital union shall be perfect, which is exceeding imperfect here. While the saints are in this world, there are great remains of sin and darkness to separate or disunite them from Christ, which shall then all be removed. This is not a time for that full acquaintance, and those glorious manifestations of love, which Christ designs for his people hereafter; which seems to be signified by his speech to Mary Magdalene, when ready to embrace him, when she met him after his resurrection; John 20:17. "Jesus saith unto her, Touch me not; for I am not yet ascended to my Father." When the saints shall see Christ's glory and exaltation in heaven, it will indeed possess their hearts with the greater admiration and adoring respect, but it will not awe them into any separation, but will serve only to heighten their surprise and joy, when they find Christ condescending to admit them to such intimate access, and so freely and fully communicating himself to them. So that if we choose Christ for our friend and portion, we shall hereafter be so received to him, that there shall be nothing to hinder the fullest enjoyment of him, to the satisfying the utmost cravings of our souls. We may take our full swing at gratifying our spiritual appetite after these holy pleasures. Christ will then say, as in Cant. 5:1. "Eat, O friends, drink, yea, drink abundantly O beloved." And this shall be our entertainment to all eternity! There shall never be any end of this happiness, or any thing to interrupt our enjoyment of it, or in the least to molest us in it! 2. By your being united to Christ, you will have a more glorious union with and enjoyment of God the Father, than otherwise could be. For hereby the saints' relation to God becomes much nearer; they are the children of God in a higher manner than otherwise could be. For, being members of God's own Son, they are in a sort partakers of his relation to the Father: they are not only sons of God by regeneration, but by a kind of communion in the sonship of the eternal Son. This seems to be intended, Gal. 4:4-6. "God sent forth his Son, made of a woman, made under the law, to redeem them that are under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." The church is the daughter of God not only as he hath begotten her by his word and Spirit but as she is the spouse of his eternal Son. So we being members of the Son, are partakers in our measure of the Father's love to the Son, and complacence in him. John 17:23. "I in them, and thou in me, -- Thou hast loved them as thou hast loved me." And ver. 26. "That the love wherewith thou hast loved me may be in them." And chap. 16:27. "The Father himself loveth you, because ye have loved me, and have believed that I came out from God." So we shall, according to our capacities, be partakers of the Son's enjoyment of God, and have his joy fulfilled in ourselves, John 17:13. And by this means we shall come to an immensely higher, more intimate and full enjoyment of God, than otherwise could have been. For there is doubtless an infinite intimacy between the Father and the Son which is expressed by his being in the bosom of the Father. And saints being in him, shall, in their measure and manner, partake with him in it, and of the blessedness of it. And thus is the affair of our redemption ordered, that thereby we are brought to an immensely more exalted kind of union with God, and enjoyment of him, both the Father and the Son, than otherwise could have been. For Christ being united to the human nature, we have advantage for a more free and full enjoyment of him, than we could have had if he had remained only in the divine nature. So again, we being united to a divine person, as his members, can have a more intimate union and intercourse with God the Father, who is only in the divine nature, than otherwise could be. Christ, who is a divine person, by taking on him our nature, descends from the infinite distance and height above us, and is brought nigh to us; whereby we have advantage for the full enjoyment of him. And, on the other hand, we, by being in Christ a divine person, do as it were ascend up to God, through the infinite distance, and have hereby advantage for the full enjoyment of him also. This was the design of Christ, that he, and his Father, and his people, might all be united in one. John 17:21 23. "That they all may be one, as thou, Father, art in me, and I in thee -- that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou hast given me, I have given them, that they may be one, even as we are one; I in them and thou in me, that they may be made perfect in one." Christ has brought it to pass, that those whom the Father has given him should be brought into the household of God, that he and his Father, and his people, should be as one society, one family; that the church should be as it were admitted into the society of the blessed Trinity.

WICKED MEN USEFUL IN THEIR DESTRUCTION ONLY

Ezekiel 15:2-4 -- Son of man, What is the vine tree more than any tree? Or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? Or will men take a pin of it to hang any vessel thereon? Behold, it is cast into the fire for fuel; The fire devoureth both the ends of it, and the midst of it is burnt: Is it meet for any work?

THE visible church of God is here compared to the vine tree, as is evident by God's own explanation of the allegory, in verses 6, 7, and 8. "Therefore thus saith the Lord God, As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem," &c. And it may be understood of mankind in general. We find man often in scripture compared to a vine. So in chapter 32 of Deuteronomy, "Their vine is the vine of Sodom, and of the fields of Gomorrah. Their grapes are grapes of gall." And Psalm lxxx. 8. "Thou hast brought a vine out of Egypt;" verse 14. "Look down from heaven, behold, and visit this vine." And Canticles ii. 15. "The foxes that spoil the vines; for our vines have tender grapes." Isaiah v. at the beginning, "My beloved hath a vineyard, and he planted it with the choicest vine." Jeremiah ii. 2l. "I had planted thee a noble vine." Hosea x. 1. "Israel is an empty vine." So in chapter 15 of John, visible Christians are compared to the branches of a vine.

Man is very fitly represented by the vine. The weakness and dependence of the vine on other things which support it, well represents to us what a poor, feeble, dependent creature man is, and how, if left to himself, he must fall into mischief, and cannot help himself. The visible people of God are fitly compared to a vine, because of the care and cultivation of the husbandman, or vine dresser. The business of husbandmen in the land of Israel was very much in their vineyards, about vines; and the care they exercised to fence them, to defend them, to prune them, to prop them up, and to cultivate them, well represented that merciful care which God exercises towards his visible people; and this latter is often in scripture expressly compared to the former.

In the words now read is represented,

1. How wholly useless and unprofitable, even beyond other trees, a vine is, in case of unfruitfulness: "What is a vine tree more than any tree, or than a branch which is among the trees of the forest?" i.e. if it do not bear fruit. Men make much more of a vine than of other trees; they take great care of it, to wall it in, to dig about it, to prune it, and the like. It is much more highly esteemed than any one of the trees of the forest; they are despised in comparison with it. And if it bear fruit, it is indeed much preferable to other trees; for the fruit of it yields a noble liquor; as it is said in Jotham's parable, Judges ix. 13. "And the vine said unto them, Should I leave my wine, which cheereth God and man?" But if it bear no fruit, it is more unprofitable than the trees of the forest; for the wood of them is good for timber; but the wood of the vine is fit for no work; as in the text, "Shall wood be taken thereof to do any work? Or will men take a pin of it to hang any vessel thereon?"

2. The only thing for which a vine is useful, in case of barrenness, viz. for fuel: "Behold, it is cast into the fire for fuel." It is wholly consumed; no part of it is worth a saving, to make any instrument of it, for any work.

DOCTRINE

If men bring forth no fruit to God, they are wholly useless, unless in their destruction. For the proof of this doctrine, I shall show, 1. That it is very evident, that there can be but two ways in which man can be useful, viz. either in acting, or in being acted upon, and disposed of. 2. That man can no otherwise be useful actively than by bringing forth fruit to God. 3. That if he bring not forth fruit to God, there is no other way in which he can be passively useful, but in being destroyed. 4. In that way he may be useful without bearing fruit.

I. There are but two ways in which man can be useful, viz. either in acting or being acted upon. If man be an useful sort of creature, he must be so either actively or passively: There is no medium. If he be useful to any purpose, he must be so either in acting himself, or else in being disposed of by some other; either in doing something himself to that purpose, or else in having something done upon him by some other to that purpose. What can be more plain, than that if man do nothing himself, and nothing be done with him or upon him by any other, he cannot be any way at all useful? If man do nothing himself to promote the end of his existence, and no other being do any thing with him to promote this end, then nothing will be done to promote this end; and so man must be wholly useless. So that there are but two ways in which man can be useful to any purpose, viz. either actively or passively, either in doing something himself, or in being the subject of something done to him.

II. Man cannot be useful actively, any otherwise than in bringing forth fruit to God, than in serving God, and living to his glory. This is the only way wherein he can be useful in doing; and that for this reason, that the glory of God is the very thing for which man was made, and to which all other ends are subordinate. Man is not an independent being, but he derives his being from another; and therefore hath his end assigned him by that other: And he that gave him his being, made him for the end now mentioned. This was the very design and aim of the Author of man, this was the work for which he made him, viz. to serve and glorify his Maker.

Other creatures are made for inferior purposes. Inferior creatures were made for inferior purposes. But it is to be observed, that man is the creature that is highest, and nearest to God, of any in this lower world; and therefore his business is with God, although other creatures are made for lower ends. There my be observed a kind of gradation, or gradual ascent, in the order of the different kinds of creatures, from the meanest clod of earth to man, who hath a rational and immortal soul. A plant, an herb, or tree, is superior in nature to a stone or clod, because it hath a vegetable life. The brute creatures are a degree higher still; for they have sensitive life. But man, having a rational soul, is the highest of this lower creation, and is next to God; therefore his business is with God.

Things without life, as earth, water, &c. are subservient to things above them, as the grass, herbs and trees. These vegetables are subservient to that order of creatures which is next above them, the brute creation; they are for food to them. Brute creatures, again, are made for the use and service of the order above them; they are made for the service of mankind. But man being the highest of this lower creation, the next step from him is to God. He therefore is made for the service and glory of God. This is the whole work and business of man; it is his highest end, to which all other ends are subordinate.

If it had not been for this end, there never would have been any such sort of creature as man; there would have been no occasion for it. Other inferior ends may be answered as well, without any such creature as man. There would have been no sort of occasion for making so noble a creature, and endowing him with such faculties, only to enjoy earthly good, to eat, and to drink, and to enjoy sensual things. Brute creatures, without reason, are capable of these things, as well as man; Yea, if no higher end be aimed at than to enjoy sensitive good, reason is rather an hinderance than an help. It doth but render man the more capable of afflicting himself with care, and fears of death, and other future evils, and of vexing himself with many anxieties, from which brute creatures are wholly free, and therefore can gratify their senses with less molestation. Besides, reason doth but make men more capable of molesting and impeding one another in the gratification of their senses. If man have no other end to seek but to gratify his senses, reason is nothing but an impediment.

Therefore if man be not made to serve and glorify his Creator, it is wholly to no purpose that such a creature is made. Doubtless then the all wise God, who doth all things in infinite wisdom, hath made man for this end. And this is agreeable to what he hath taught us in many places in the scriptures. This is the great end for which man was made, and for which he was made such a creature as he is, having a body and soul, bodily senses, and rational powers. For this is he placed in such circumstances as he is, and the earth is given him for a possession. For this he hath dominion given him over the rest of the creatures of this world. For this the sun shines on him, and the moon and stars are for signs and seasons to him, and the rain falls on him, and the earth yields him her increase.

All other ends of man are subordinate to this. There are inferior ends for which man was made. Men were made for one another; made for their friends and neighbors, and for the good of the public. But all these inferior ends are designed to be subordinate to the higher end of glorifying God; and therefore man cannot be actively useful, or actively answer any purpose, otherwise than by actively glorifying God, or bringing forth fruit to God. Because,

1. That is not actively useful which doth not actively answer its end. That which doth not answer its end is in vain; for that is the meaning of the proposition, that any thing is in vain. So that which doth not actively answer its end, is, as to its own activity, in vain.

2. That is as to its own activity altogether useless which actively answers only subordinate ends, without answering the ultimate end; and that because the ultimate end is the end of subordinate ends. The notion of a supreme end is, that it is the end of all inferior ends. Subordinate ends are to no purpose, only as they stand related to the highest end. The very notion of a subordinate end is, that it is in order to a further end. Therefore these inferior ends are good for nothing though they be obtained, unless they also obtain their end. Inferior ends are not aimed at for their own sake, but only for the sake of the ultimate end. Therefore he that fails of his great end of all, doth as much altogether fail of his end, and is as much to no purpose, as if he did not obtain his subordinate end.

I will illustrate this by two or three examples. The subordinate end of the underpinning of an house is to support the house; and the subordinate end of the windows is to let in the light. But the ultimate end of the whole is the benefit of the inhabitants. Therefore, if the house be never inhabited, the whole is in vain. The underpinning is in vain, though it be ever so strong and support the building ever so well. The windows also are wholly in vain, though they be ever so large and clear, and though they obtain the subordinate end of letting in the light: They are as much in vain, as if they let in no light.

So the subordinate end of the husbandman in ploughing and sowing, and well manuring his field is, that it may bring forth a crop. But his more ultimate end is, that food may be provided for him and his family. Therefore though his inferior end be obtained, and his field bring forth ever so good a crop, yet if after all it be consumed by fire, or otherwise destroyed, he ploughed and sowed his field as much in vain, as if the seed had never sprung up. So if man obtain his subordinate ends ever so fully; yet if he altogether fail of his ultimate end, he is wholly an useless creature. Thus if men be very useful in temporal things to their families, or greatly promote the temporal interest of the neighborhood, or of the public; yet if no glory be brought to God by it, they are altogether useless. If men actively bring no glory to God, they are, as to their own activity, altogether useless, how much soever they may promote the benefit of one another. How much soever one part of mankind may subserve another; yet if the end of the whole be not answered, every part is useless.

Thus if the parts of a clock subserve ever so well one to another, mutually to assist each other in their motions; one wheel moving another ever so regularly; yet if the motion never reach the hand or the hammer, it is altogether in vain, as much as if it stood still. As in a clock one wheel moves another, and that another, till at last the motion comes to the hand and hammer, which immediately respect the eye and the ear, otherwise all the motions are in vain; so it is in the world, one man was made to be useful to another, and one part of mankind to another; but the use of the whole is to bring glory to God the maker or else all is in vain; and however a man may serve among his fellow creatures, in a private or public capacity, upon the whole he is in vain.

It may perhaps be objected, that a wicked man may, by being serviceable to the public, be useful to many who do bring forth fruit to God, and thus glorify him.

Answer 1. If he be so, he is no further useful than he brings glory to God. It all hath an ultimate respect to that glory that is brought to God, and is useful no further; as the motion of no one wheel of a clock is any further useful, than as it finally respects the right pointing of the hand, and striking of the hammer.

Answer 2. When it is thus, wicked men are useful only accidentally, and not designedly. Although a wicked man may, by being serviceable to good men, do what will be an advantage to them to their bringing forth fruit to God; yet that serviceableness is not what he aims at; this is not his end; he doth not look so far for an ultimate end. And how ever this end be obtained, no thanks are due to him; it is as to him accidental. He is only the occasion, and not the designing cause of it. That fruit which is brought forth to the glory of God, is not brought forth by him, but by others. The usefulness of such a man, being not designed, is not to be attributed to him as though it were his fruit. He is not useful as a man, or as a rational creature, because he is not so designedly. He is useful as things without life may be. Things without life may he useful to put the godly under advantages to bring forth fruit, as the timber and stones with which his house is built, the wool and flax with which he is clothed; but the fruit which is brought forth to God's glory, cannot be said for all that to be the fruit of these lifeless things, but of the godly man who makes use of them. So it is when wicked men put the godly under advantages to glorify God, as Cyrus, and Artaxerxes, and others have done.

III. If men bring not forth fruit to God, there is no other way in which they can be useful passively, but in being destroyed. They are fit for nothing else.

1. They are not fit to be suffered to continue always in this world. God suffers them to live for the present, but it is only for a certain season. They are here in a transitory state. It is not fit that this world should be the constant abode of those who bring forth no fruit to God. It is not fit that the barren tree should be allowed always to stand in the vineyard. The husbandman lets it stand for a while, till he digs about it, dungs it, and proves it to be incurable, or till a convenient time to cut it down come; but it is not fit that such a tree should stand here always. It is not fit that they who bring forth no fruit to God, should be suffered to live always in a world which is so full of the goodness of God, or that his goodness should be spent upon them forever.

This world, though it is fallen, and is under a curse, and is a miserable place to what it once was, yet is full of the streams of divine goodness. But it is not fit that those who bring forth no fruit to God, should always be continued in partaking of these streams. There are these three different states ; a state wherein is nothing but good, which is the state of the blessed in heaven; a state wherein is a mixture of good and evil, which is the earthly state ; and a state wherein is nothing but evil, which is the state of eternal destruction and damnation. Now they that bring forth no fruit to God, are not fit for either of the former; it is not fit that they should be continued in the enjoyment of any of the goodness of God.

It is not fit that an unprofitable, unfruitful creature, who will not glorify his Creator, should always live here to devour the fruits of the earth, and consume the fruits of divine bounty; to have the good things of this life, as God's wool and his flax, his corn, and wine, and oil, spent with him in vain. While a man lives in this world, the other creatures of the world are subjected to him. The brute creatures serve him with their labor and with their lives. The sun, moon, and stars, the clouds, fields and trees, all serve him. But it is not fit that these creatures should always be made to serve him, who brings forth no fruit to the Creator. Why should God always keep his creatures in subjection to that man, who will not be subject to him? Why should the creation be always kept in such bondage, as to be subject to wicked men? The creatures are made subject to vanity for a little time; God hath subjected them to wicked men, and given them for their use. This however he would not have done, but as it is only for a little while; and the creatures can bear it through the hope of approaching deliverance; and otherwise it would have been intolerable. Romans viii. 20. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope."

The creature doth, as it were, groan by reason of this subjection to wicked men, although it be but for a while. Romans viii.22. "For we know that the whole creation groaneth, and travaileth in pain together until now." Therefore surely it would be no way fit that wicked men, who do no good, and bring forth no fruit to God, should live here always, to have the various creatures subservient to them, as they are now. The earth can scarcely bear wicked men during that short time for which they stay here, but is ready to spew thee out. It is no way fit, therefore, that it should be forced to bear them always. Men who bring forth no fruit to God are cumberers of the ground. Luke xiii. 7 "And it is not meet that they should be suffered to cumber the ground always." God cannot be glorified in this way of disposing of unfruitful persons. If such men should be suffered to live always in such a state as this, it would be so far from being to the glory of God, that it would be to the disparagement of the wisdom of God, to continue them in a state so unsuitable for them, forever spending the fruits of his bounty in vain upon them. It would also be a disparagement to his justice; for this is a world where, "all things come alike to all, and there is one event to the righteous and to the wicked." If there were no other state but this for wicked men to be in, justice could not possibly take place. It would also reflect upon the holiness of God. Forever to uphold this world for an habitation of such persons, and forever to continue the communications of his bounty and goodness to them, would appear as though he were disposed to countenance and encourage sin and wickedness.

2. If men do not bring forth fruit to God, they are not fit to be disposed of in heaven. Heaven, above all others, is the most improper place for them. Every thing appertaining to that state is unsuitable for them. The company is most unsuitable. The original inhabitants of that world are the angels. But what a disagreeable union would that be, to unite wicked men and angels in the same society? The employments of that world are unsuitable. The employments are serving and glorifying God. How unsuitable then would it be to plant barren trees in that heavenly paradise, trees that would bring forth no fruit to the divine glory? The enjoyments of heaven are unsuitable. The enjoyments are holy and spiritual enjoyments, the happiness of beholding the glory of God, and praising his name, and the like. But these enjoyments are as unsuitable as can be to the carnal earthly minds of wicked men. They would be no enjoyments to them; but on the contrary would be most disagreeable, and what they cannot relish, but entirely nauseate.

The design of heaven is unsuitable to them. The design of God in making heaven was, that it might be a place of holy habitation, for the reward of the righteous, and not an habitation for wicked men. It would greatly reflect on the wisdom of God to dispose of wicked men there; for it would be the greatest confusion. But God is not the author of confusion, I Corinthians xiv. 33. It would be contrary to the holiness of God, to take wicked men so near to himself into his glorious presence, to dwell forever in that part of the creation which is, as it were, his own palace, and to sit at his table. We read in Psalm v. 4. "Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee." Therefore it would doubtless be impossible that the end of the existence of wicked men should be in any wise answered by the placing of them in heaven.

IV. Men who bring forth no fruit to God, yet in suffering destruction may be useful. Although they be not useful actively, or by any thing which they do; yet they may be useful in what they may suffer; just as a barren tree, which is no way useful standing in the vineyard, yet may be good fuel, and be very useful in the fire. God can find use for the most wicked men; he hath his use for vessels of wrath as well as for vessels of mercy; as in an house there is use for vessels unto dishonor, as well as for vessels unto honor. 2 Timothy ii. 20. "In a great house there are not only vessels of gold, and of silver, but also of wood and of earth; and some to honor, and some to dishonor." Proverbs xvi. 4. "The Lord hath made all things for himself; yea, even the wicked for the day of evil." I shall briefly take notice of what ends God accomplishes by it.

1. Unfruitful persons are of use in their destruction for the glory of God's justice. It was the will of God to glorify his justice, as well as his mercy, on his creatures. The vindictive justice of God is a glorious attribute, as well as his mercy; and the glory of this attribute appears in the everlasting destruction and ruin of the barren and unfruitful. The glory of divine justice in the perdition of ungodly men appears wonderful and glorious in the eyes of the saints and angels in heaven. Hence we have an account, that they sing praises to God, and extol his justice at the sight of the awful judgments which he inflicts on wicked men. Revelation xvi. 5, "Thou art righteous, O Lord, which art and wast, and art to come, because thou hast judged thus; for they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy:" And Revelation xix. 1, 2: "And after these things I heard a great voice, saying, Alleluia: Salvation, and glory, and honor, and power, unto the Lord our God; for true and righteous are his judgments for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand."

2. Unfruitful persons in their destruction are of use for God to glorify his majesty upon them. The awful majesty of God remarkably appears in those dreadful and amazing punishments which he inflicts on those who rise up against him, and contemn him. A sense of the majesty of an earthly prince is supported very much by a sense of its being a dreadful thing to affront him. God glorifies his own majesty in the destruction of wicked men; and herein he appears infinitely great, in that it appears to be an infinitely dreadful thing to offend him. How awful doth the majesty of God appear in the dreadfulness of his anger! This we may learn to be one end of the damnation of the wicked, from Romans ix. 22. "What if God, willing to show his wrath, and to make his power known, endured with much long suffering the vessels of wrath fitted to destruction?" It is often spoken of God, that he is a terrible God. It is a part of the majesty and glory of God, that he is a terrible God. God tells Pharaoh, that for this cause he raised him up, that he might show his power in him, and that his name might be declared through all the earth, in his destruction. Exodus ix. 15, 16; and again, chapter xiv. 17: "I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen."

3. The destruction of the unfruitful is of use, to give the saints a greater sense of their happiness, and of God's grace to them. The wicked will be destroyed and tormented in the view of the saints, and other inhabitants of heaven. This we are taught in Revelation xiv. 10. "The same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation ; and he shall be tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb." And in Isaiah lxvi. 24. "And they shall go forth and look upon the carcasses of the men that have transgressed against me : For their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh."

When the saints in heaven shall look upon the damned in hell, it will serve to give them a greater sense of their own happiness, seeing how vastly different their case is from their own. The view of the doleful condition of the damned will make them the more prize their own blessedness. When they shall see how dreadful the anger of God is, it will make them the more prize his love. They will rejoice so much the more that they are not the objects of God's anger, but of his favor; that they are not the subjects of his dreadful wrath, but are treated as his children, are taken near to him, to dwell in the everlasting embraces of his love.

When they shall see the misery of the damned, it will give them a greater sense of the distinguishing grace and love of God to them, that God should from all eternity set his love on them, and make so great a difference between them and others who are of the same species with them, are no worse by nature than they, and have deserved no worse of God than they. When they shall look upon the misery of the damned, and consider how different their own state is from theirs, and that it is only free and sovereign grace that makes the difference, what a great sense will this give them of the wonderful grace of God to them! And how will it heighten their praises! With how much greater admiration and exultation of soul will they sing of the free and sovereign grace of God to them!

When they shall look upon the damned, and see their misery, how will heaven ring with the praises of God's justice towards the wicked, and his grace towards the saints! And with how much greater enlargement of heart will they praise Jesus Christ their Redeemer, that ever he was pleased to set his love upon them, his dying love! And that he should so distinguish them as to spill his blood, and make his soul an offering, to redeem them from that so great misery, and to bring them to such exceeding happiness!

With what love and ecstasy will they sing that song in Revelation v. 9. 10. "Thou art worthy: For thou wast slain, and hast redeemed us to God by thy blood, out of every tongue, and kindred, and people, and nation; and hast made us unto our God kings and priests." One end which the apostle mentions why God appointed vessels of wrath, is the more to make known the wonderfulness of his mercy towards the saints. In Romans ix. 22, 23. there are two ends mentioned: "What if God, willing to show his wrath, and to make his power known, endured with much long suffering the vessels of wrath fitted to destruction?" That is one end, then another is mentioned immediately after: "And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory ?"

APPLICATION

I. Hence we may learn, how just and righteous God is in the destruction of those who bring forth no fruit to God. Seeing there is no other way in which they can be useful, or in which the end of their being can be obtained, certainly it is most just that God should thus dispose of them. Why should God be frustrated of his end through their perverseness? If men will not do the work for which he hath made and fitted them; if they, through a spirit of opposition and rebellion against God, refuse; yet why should God suffer himself to be disappointed of his end in making them? It doth not become the infinite greatness and majesty of God, to suffer himself to be disappointed and frustrated by the wickedness and perverseness of sinful worms of the dust. If God should suffer this, it would seem to argue, either a want of wisdom in God to fix upon a good end, or a want of power to accomplish it.

God made all men that they might be useful; and if they will not be useful in their conduct and actions, how just is it that God should make them useful in their sufferings! God made all men for his own glory; and if they, contrary to the revealed will of God, refuse to glorify him actively and willingly, how just is it that God should glorify himself upon them in what he doth with them!

It hath been shown, that there is no other way wherein this can be done, but by their destruction. Surely, therefore, it must be just and righteous that God should destroy them.

Men are under no natural necessity of being put to this use of glorifying God in their sufferings. God gives them opportunity of glorifying him in doing, in bringing forth fruit, puts them under advantages for it, and uses many means to bring them to it. But if they will not be useful this way, it is very just that God should make them useful in the only remaining way in which they can be useful, viz. in their destruction. God is not forward to put them to this use. He tells us, that he hath "no pleasure in the death of the wicked; but that the wicked turn from his way, and live;" Ezekiel xxxiii. 11. God represents the destruction of sinners as a work to which he is backward; yet it is meet that they should be destroyed, rather than that they should be suffered to frustrate God of the end of their being. Who can blame the husbandman for cutting down and burning a barren tree, after he hath digged about it, and dunged it, and used all proper means to make it fruitful? Let those among us consider this, who have lived all their lives hitherto unprofitably, and never have brought forth any fruit to God's glory, notwithstanding all the means that have been used with them. Consider how just it would be if God should utterly destroy you, and glorify himself upon you in that way; and what a wonder of patience it is, that God hath not done it before now.

II. This subject ought to put you upon examining yourselves, whether you be not wholly useless creatures. You have now heard, that those who bring forth no fruit to God, are, as to any good they do, wholly useless. Inquire, therefore, whether you have ever in your lives brought forth any fruit to God. Have you ever done any thing from a gracious respect to God, or out of love to God? By only seeking your worldly interest, you do not bring forth fruit to God. It is toot bringing forth fruit to God, for you to come to public worship on the Sabbath, to pray in your families, and other such like things, merely in compliance with the general custom. It is not to bring forth fruit to God, that you be sober, moral and religious, only to be seen of men, or out of respect to your own credit and honor. How is that for God which is only for the sake of custom, or the esteem of men?

It is not to bring forth fruit to God, for men to pray, and read, and hear, and to be strict and diligent in religious and moral duties, merely from the fear of hell. What thanks are due to you for not loving your own misery, and for being willing to take some pains to escape burning in hell to all eternity? There is ne'er a devil in hell but would gladly do the same. Hosea x. 1. "Israel is an empty vine; he bringeth forth fruit unto himself." There is no fruit brought forth to God, where there is nothing done in any wise from love to God, or from any true respect to him. God looketh at the heart. He doth not stand in need of our services, neither is he benefited by any thing that we can do. He doth not receive any thing of us, because it benefits him, but only as a suitable testimony of our love and respect to him. This is the fruit that he seeks. Men themselves will not accept of those shows of friendship, which they think are hypocritical, and come not from the heart. How much less should God, who searcheth the hearts and trieth the reins of the children of men! John iv. 23. "God is a spirit, and they that worship him must worship him in spirit and in truth." Inquire, therefore, whether you ever in your lives did the least thing out of love to God. Have you not done all for yourselves? Zechariah vii. 5, 6. "When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even unto me? And when ye did eat, and when ye did drink, did ye not eat for yourselves, and drink for yourselves? "

III. Another use of this subject may be of conviction and humiliation to those who never have brought forth any fruit to God. If, upon examination, you find that you have never in all your lives done any thing out of a true respect to God, then it hath been demonstrated, that, as to any thing which you do, you are altogether useless creatures. And consider, what a shameful thing it is for such rational beings as you are, and placed under such advantages for usefulness, yet to be wholly useless, and to live in the world to no purpose!

We esteem it a very mean character in any person, that he is a worthless, insignificant person; and to be called so is taken as a great reproach. But consider seriously, whether you can clear yourselves of this character. Set reason to work; can you rationally suppose, that you do in any measure answer the end for which God gave you your being, and made you of a nature superior to the beasts? But that you may be sensible what cause you have to be ashamed of your unprofitableness, consider the following things.

1. How much God hath bestowed upon you, in the endowments of your nature. God hath made you rational, intelligent creatures, hath endowed you with noble powers, those endowments wherein the natural image of God consists. You are vastly exalted in your nature above other kinds of creatures here below. You are capable of a thousand times as much as any of the brute creatures. He hath given you a power of understanding, which is capable of vastly extending itself, of looking back to the beginning of time, and of considering what was before the world was, and of looking forward beyond the end of time. It is capable of extending beyond the utmost limits of the universe; and is a faculty whereby you are akin to angels, and are capable even of knowing God, of contemplating the divine Being, and his glorious perfections, manifested in his works and in his word. You have souls capable of being the habitation of the Holy Spirit of God, and his divine grace. You are capable of the noble employments of angels.

How lamentable and shameful it is, that such a creature should be altogether useless, and live in vain! How lamentable that such a noble and excellent piece of divine workmanship should fail of its end, and be to no purpose! Was it ever worth while for God to make you such a creature, with such a noble nature, and so much above other kinds of creatures, only to eat, and drink, and gratify your sensual appetites? How lamentable and shameful to you, that such a noble tree should be more useless than any tree of the forest; that man, whom God hath thus set in honor, should make himself more worthless than the beasts that perish!

2. How much God hath done for you in the creation of the world. He made the earth, and seas, and all the fulness of them, for the use of man, and hath given them to him. Psalm cxv. 16. "The earth hath he given to the children of men." He made the vast variety of creatures for man's use and service. Genesis i. 28. "Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." For the same purpose he made all the plants, and herbs, and trees of the field. Genesis i. 29. "I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree, yielding seed; to you it shall be for meat." He made the sun in the heavens, that glorious luminary, that wonderful globe of light, to give light to man, and to constitute the difference between day and night. He also made the moon, and the vast multitude of stars, for the use of man, to be to him for signs and seasons.

What great provision hath God made for man! What a vast variety of good things for food, and otherwise to be for his convenience, to put him under advantages to be useful! How lamentable is it, that after all these things he should be an useless creature in the world!

3. How much is done for you in the course of God's common providence! Consider how nature is continually laboring for you. The sun is, at it were, in a ferment for mankind, unweariedly running his course from year to year, and from day to day, and spending his rays upon man, to put him under advantage to be useful; every day giving him light that he may have opportunity to behold the glorious wisdom of God, and to see and serve God. The winds and clouds are continually laboring for you, and the waters are going in a constant circulation, ascending in the air from the seas, descending in rain, gathering in streams and rivers, returning to the sea, and again ascending and descending, for you. The earth is continually laboring to bring forth her fruit for your support. The trees of the field are laboring and spending their strength for you. And how many of the poor brute creatures are continually laboring for you, and spending their strength for you! How much of the earth is spent upon you! How many of God's creatures are devoured by you! How many of the lives of the living creatures of God are destroyed for your sake, for your support and comfort!

Now, how lamentable will it be, if, after all, you be altogether useless, and live to no purpose! What mere cumberers of the ground will you be! Agreeably to Luke xiii. 7. Nature, which thus continually labors for you, will be burdened with you. This seems to be what the apostle means, Romans viii. 20, 21, 22, where he tells us, that the creation is made subject to vanity, and brought into the bondage of corruption; and that the whole creation groans, and travails in pain, under this bondage.

4. How much is done for you in the use of the means of grace. How much hath God done to provide you with suitable means and advantages for usefulness! How many prophets hath God sent into the world, in different ages, inspiring them with his Holy Spirit, and enabling them to work many miracles to confirm their word, whereby you now have the written word of God to instruct you!

How great a thing hath God done for you, to give you opportunity and advantage to be useful, in that he hath sent his own Son into the world! He who is really and truly God, united himself to the human nature, and became a man, to be a prophet an teacher to you and other sinners. Yea, he laid down his life to make atonement for sin, that you might have encouragement to serve God with hopes of acceptance.

How many ordinances have been instituted for you! How much of the labor of the ministers of God hath been spent upon you! Is not that true concerning you which is written in Isaiah v. at the beginning, concerning the vineyard planted in a very fruitful hill, and fenced and cultivated with peculiar care and pains, which yet proved unfruitful? How much hath the dresser of the vineyard digged about the barren tree, and dunged it, and yet it remains barren!

Consider what a shame it is that you should live in vain, when all the other creatures, that are inferior to you, do glorify their Creator, according to their nature. You who are so highly exalted in the world, are more useless than the brute creation; yea, than the meanest worms, or things without life, as earth and stones: For they all do answer their end, in the way in which nature hath fitted them for it; none of them fail of it. They are all useful in their places, all render their proper tribute of praise to their Creator; while you are mere nuisances in the creation, and burdens to the earth; as any tree of the forest is more useful than the vine, if it bear not fruit.

IV. Let me, in a farther application of this doctrine, exhort you by all means to bring forth fruit to God. Let it be your constant endeavor to be in this way actively useful in the world. Here consider three things.

1. What an honor it will be to such poor creatures as you are, to bring forth fruit to the divine glory. What is such a poor worm as man, that he should be enabled to bring forth any fruit to God! It is the greatest honor of the nature of man, that God hath given him a capacity of glorifying the great Creator. It is what no other creature in this lower world can do, in the same manner as man. There is no creature in the visible world that is capable of actively glorifying God, but man.

2. In bringing forth fruit to God, you will be so profitable to none as to yourselves; you cannot thereby be profitable to God. Job xxii. 2. "Can a man be profitable to God?" You may thereby be profitable to your fellow creatures; yet not so much as to yourselves. The fruit which you bring forth to God will be a greater benefit to yourselves than to any one living. You will be more useful to yourselves than to any one else. Although you are under a natural obligation to bring forth fruit to God, yet God doth not require it of you without a reward. He will richly reward you for it. In requiring you to bring forth fruit to him, he doth but require you to bring forth fruit to your own happiness. You will taste the sweetness of your own fruit. It will be most profitable for you in this world to bring forth fruit to God; it will be exceedingly to your benefit while here. It will be pleasant to you to lead a fruitful and holy life; the pleasure will be beyond the labor. Beside this, God hath promised to such a life everlasting rewards, unspeakable, infinite benefits. So that by it you will infinitely advance your own interest.

3. If you remain thus unprofitable, and be not actively useful, surely God will obtain his end of you, in your destruction. He will say concerning the barren tree, "Cut it down, why cumbereth it the ground?" Christ, in John xv. 6, tells us, "if a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." This is spoken of the barren branches in the vine. How would you yourselves do in such a case with a barren tree in an orchard, or with weeds and tares in your fields? Doubtless, it were in your power, you would utterly destroy them.

God will have his end; he will accomplish it. Though all men and devils unite their endeavors, they cannot frustrate God in any thing; and "though hand join in hand, the wicked shall not be unpunished;" Proverbs xi. 1. God hath sworn by his great name, that he will have his glory of men, whether they will actively glorify him or no. Numbers xiv. 21, 22, 23. "But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me, see it."

"The ax lieth at the root of the trees; and every tree which bringeth not forth good fruit, is hewn down, and cast into the fire;" Matthew iii. 10. The end of those men who bring forth nothing but briers and thorns is to be burned, as in Hebrews vi. 7, 8. "For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briers, is rejected, and is nigh unto cursing; whose end is to be burned." So we read of the tares, Matthew xiii. 30. "Let both grow together until the harvest ; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them;" and in verses 40, 41, 42, "As therefore the tares are gathered and burned in the fire, so shall it be at the end of the world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire: There shall be wailing and gnashing of teeth."

So it is said of the chaff, Matthew iii. 12. "Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire."

If you continue not to bring forth any fruit to the divine glory, as you have hitherto done, hell will be the only fit place for you. It is a place prepared on purpose to be a receptacle of such persons. In hell nature ceases to labor any more for sinners: The sun doth not run his course to shine upon them, the earth doth not bring forth her fruit to be consumed upon them there. There they will have no opportunity to consume the fruits of divine goodness on their lusts. In hell they can prejudice or encumber nothing, upon which God sets any value. There the faithful servants and ministers of God will no longer spend their strength in vain upon them. When the barren tree is in the fire, the servants of the husbandman are freed from any further labor or toil in digging about it, and manuring it.

In hell they will no more have opportunity to clog and discourage the flourishing of religion, and to destroy much good, as they often do in this world. In hell they will no more have opportunity to corrupt others by their ill example. In hell they will no more have it in their power to offend the godly; they may hurt and torment one another; but the godly will be out of their reach. In hell there will be no ordinances, no Sabbaths, no sacraments, no sacred things, for them to profane and defile by their careless and hypocritical attendance.

Hell, therefore, if you remain unfruitful and cumberers of the ground, will be the fittest place for you, and there you will surely have your portion assigned you. There God will get himself honor upon you; there he will magnify himself in your ruin, in the presence of the holy angels, and in the presence of the Lamb; and will be praised upon that account by the saints, at the day of judgment; and by all the host of heaven throughout everlasting ages.

The Vain Self-Flatteries of the Sinner

Psalm 36:2 -- For he flattereth himself in his own eyes, until his iniquity be found to be hateful.

IN the foregoing verse, David says, that the transgression of the wicked said within his heart, "that there is no fear of God before his eyes;" that is, when he saw that the wicked went on in sin, in an allowed way of wickedness, it convinced him, that he was not afraid of those terrible judgments, and of that wrath with which God hath threatened sinners If he were afraid of these he could never go on so securely in sin, as he doth.

In our text he gives the reason why the wicked did not fear. It was a strange thing that men, who enjoyed such light as they did in the land of Israel, who read and heard those many awful threatenings which were written in the book of the law, should not be afraid to go on in sin. But saith the Psalmist, They flatter themseIves in their own eyes: They have something or other which they make a foundation of encouragement, whereby they persuade themselves that they shall escape those judgments; and that makes them put far away the evil day.

In this manner he proceeds, until his iniquity be found to be hateful; that is, until he finds by experience that it is a more dreadful thing to sin against God, and break his holy commands, than he imagined. He thinks sin to be sweet, and hides it as a sweet morsel under his tongue: He loves it, and flatters himself in it, till at length he finds, by experience, that it is bitter as gall and wormwood. Though he thinks the commission of sin to be lovely, yet he will find the fruit of it to be hateful, and what he cannot endure. Proverbs xxiii. 32. "At last it will bite like a serpent, and sting like an adder."

Here observe,

1. The subject spoken of is the wicked man, of whom the Psalmist had been speaking in the foregoing verse. 2. His action in flattering himself in his own eyes; i.e. he makes himself and his case to appear to himself, or in his own eyes, better than it is. 3. How long he continues so to do, until his iniquity be found to be hateful. 'Which may be taken for his sin itself, the wicked will see how odious sin is to God', when he shall feel the effects of his hatred, and how hateful to angels and saints; or rather the cause is here put for the effect, the tree for its fruit, and he will find his iniquity to be hateful, as he will find the hatefulness and feel the terribleness of the fruit of his iniquity.

DOCTRINE

Wicked men generally flatter themselves with hopes of escaping punishment, till it actually comes upon them.

There are but few sinners who despair, who give up the cause and conclude with themselves, that they shall go to hell; yet there are but few who do not go to hell. It is to be feared that men go to hell every day out of this country; yet very few of them suffer themselves to believe, that they are in any great danger of that punishment. They go on sinning and travelling in the direct road to the pit; yet by one mean or other they persuade themselves that they shall never fall into it, In my present discourse, I shall,

1. Mention some things in confirmation of the doctrine, that sinners flatter themselves with the hope of impunity. 2. Mention some of the various ways wherein sinners flatter themselves in that hope. 3. Show that sinners generally go on flattering themselves, till punishment actually overtakes them. I. I am to mention some things in confirmation of the doctrine, that sinners flatter themselves with the hope of future impunity.

1. We are so taught in the word of God. Beside our text, you may see, Deuteronomy xxix. 18, 19. "Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God. Lest there should he among you a root that beareth gall and wormwood, "and it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst." Where it is supposed that they whose hearts turn away from God, and are roots that bear gall and wormwood, generally bless themselves in their hearts, saying, we shall have peace.

See also Psalm xlix. 17,18. "When he dieth, he shall carry nothing away: His glory shall not descend after him, though while he lived, he blessed his soul." And Psalm 1:21. "These things thou hast done. and I kept silence: Thou thoughtest that I was altogether such a one as thyself: But I will reprove thee, and set them in order before thee."

2. It is very evident, that sinners flatter themselves that they shall escape punishment, by this, that otherwise they would be in dreadful and continual distress. Otherwise, as long as they are in sin, they could never live and go about so cheerfully as they now do: Their lives would be filled with sorrow and mourning, and they would be in continual uneasiness and distress; as much as those that are exercised with some violent pain of body. But it is evident that it is not in fact so; it is apparent that men are careless and secure; that they are not much concerned about future punishment, and that they cheerfully pursue their business and recreations. Therefore they undoubtedly flatter themselves, that they shall not be eternally miserable in hell, as they are threatened in the word of God

3. It is evident that they flatter themselves with hopes that they shall escape punishment, as otherwise they would certainly be restrained at least from many of those sins in which they now live: They would not proceed in wilful courses of sin. The transgression of the wicked convinced the Psalmist, and is enough to convince every one, that there is no fear of God before his eyes, and that he flatters himself in his own eyes. It would be impossible for men allowedly from day to day to do those very things, which they know are threatened with everlasting destruction, if they did not some way encourage themselves, they should nevertheless escape that destruction.

II. I shall mention some of the various ways wherein sinners flatter themselves in their own eyes.

1. Some flatter themselves with a secret hope, that there is no such thing as another world. They hear a great deal of preaching, and a great deal of talk about hell, and about the eternal judgment; but those things do not seem to them to be real. They never saw any thing of them; they never saw hell, never saw the devils and damned spirits; and therefore are ready to say with themselves, How do I know that there is any such thing as another world? When the beasts die, there is an end of them, and how do I know but that it will be so with me? Perhaps all these things are nothing but the inventions of men, nothing but cunningly devised fables.

Such thoughts are apt to rise in the minds of sinners, and the devil sets in to enforce them. Such thoughts are an ease to them; therefore they wish they were true, and that makes them the more ready to think that they are indeed true. So that they are hardened in the way of sin, by infidelity and atheistical thoughts. Psalm xiv. 1. " The fool hath said in his heart, There is no God." Psalm xciv. 6, 7. "They slay the widow and the stranger, and murder the fatherless. Yet they say, the Lord shall not see; neither shall the God of Jacob regard it,"

2. Some flatter themselves that death is a great way off, and that they shall hereafter have much opportunity to seek salvation; and they think if they earnestly seek it, though it be a great while hence, they shall obtain. Although they see no reason to conclude that they shall live long, and perhaps they do not positively conclude that they shall; yet it doth not come into their minds that their lives are really uncertain, and that it is doubtful whether they will live another year. Such a thought as this doth not take any hold of them. And although they do not absolutely determine that they shall live to old age or to middle age, yet they secretly flatter themselves with such an imagination. They are disposed to believe so, and do so far believe it, that they act upon it and run the venture of it.

Men will believe that things will be as they choose to have them, without reason, and sometimes without the appearance of reason, as is most apparent in this case, Psalm xlix. 11. "Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names."

The prepossession and desire of men to have it so, is the principal thing that makes them believe so. However, there are several other things which they use as arguments to flatter themselves. Perhaps they think with themselves, that since they are at present in health, or in youth, or that since they are useful men, do a great deal of good, and both them selves and others pray for the continuance of their lives; they are not likely to be removed by death very soon.

If they shall live many years in the world, they think that it is very probable they shall be converted before they die; as they expect hereafter to have much more convenient opportunities to become converted, than they have now. And by some means or other, they think they shall get through their work before they arrive at old age.

3. Some flatter themselves that they lead moral and orderly lives, and therefore think that they shall not be damned. They think with themselves that they live not in any vice, that they take care to wrong no man, are just and honest dealers, that they are not addicted to hard drinking, or to uncleanness, or to bad language; that they keep the Sabbath strictly, are constant attendants on the public worship, and maintain the worship of God in their families. Therefore they hope that God will not cast them into hell. They see not why God should be so angry with them as that would imply, seeing they are so orderly and regular in their walk; they see not that they have done enough to anger him to that degree. And if they have angered him, they imagine they have also done a great deal to pacify him.

If they be not as yet converted, and it be necessary that they should experience any other conversion in order to their salvation, they hope that their orderly and strict lives will move God to give them converting grace. They hope that surely God will not see those that live as they do go to hell. Thus they flatter themselves, as those we read of. Luke xviii. 9. "That trusted in themselves that they were righteous."

4. Some make the advantages under which they live an occasion of self flattery. They flatter themselves, because they live in a place where the gospel is powerfully preached and among a religious people, where many have been converted; and they think it will be much easier for them to be saved on that account. Thus they abuse the grace of God to their destruction; they do that which the scriptures call despising the riches of God's goodness: Romans ii. 4. "Or despisest thou the riches of his goodness, and forbearance, and long suffering; not knowing that the goodness of God leadeth thee to repentance?"

Some flatter themselves, because they are born of godly parents, who are dear to God, who have often and earnestly prayed for them, they hope that their prayers will be heard; and that encourages them to go on in the way of neglecting their souls. The Jews had great dependence upon this, that they were the children of Abraham: John viii. 33. they make their boast. "We be Abraham's seed; and in verse 39. "Abraham is our father."

5. Some flatter themselves with their own intentions. They intend to neglect themselves, and give themselves liberty for a while longer, and then to reform. Though now they neglect their souls, and are going on in sin; yet they intend ere long to bestir themselves, to leave off their sins, and to set themselves to seek God. They hear that there is great encouragement for those who earnestly seek God, that they shall find him. So they intend to do; they propose to seek with a great deal of earnestness. They are told, that there are many who seek to enter the kingdom of heaven, who shall not be able; but they intend, not only to seek, but To STRIVE However, for the present they allow themselves in their ease, sloth, and pleasure, minding only earthly things.

Or if they should be seized with some mortal distemper, and should draw near to the grave, before the time which they lay out in their minds for reformation, they think how earnestly they would pray and cry to God for mercy; and as they hear God is a merciful God, who taketh no delight in the death of sinners, they hence flatter themselves that they shall move God to have pity on them.

There are but few who are sinners, and know themselves to be such, who do not encourage themselves with intentions of future repentance and reformation; but few who do not flatter themselves, that they shall in good earnest set themselves to seek God some time or other. Hell is full of GOOD INTENDERS who never proved to be TRUE PERFORMERS: Acts xxiv. 25. "Go thy way for this time; when I have a convenient season, I will call for thee."

6. There are some who flatter themselves, that they do and have done, a great deal for their salvation, and therefore hope they shall obtain, when indeed they neither do what they ought to do, nor what they might do in their present state of unregeneracy; nor are they in any likely way to be converted They think they are striving, when they neglect many moral and some instituted duties; nor do they exert themselves as if it were for their lives; they are not violent for the kingdom of leaven.

There are doubtless many such; many are concerned, and are seeking, and do many things, and think that they are in a very fair way to obtain the kingdom of God; yet there is great danger that thy will prove at last to be some of the foolish virgins, and be found without oil in their vessels.

7. Some hope by their strivings to obtain salvation of themselves. They have a secret imagination, that they shall, by degrees, work in themselves sorrow and repentance of sin, and love towards God and Jesus Christ. Their striving is not so much an earnest seeking to God, as a striving to do them selves that which is the work of God. Many who are now seeking have this imagination, and labor, reach, pray, hear sermons and go to private meetings, with the view of making themselves holy, and of working in themselves holy affections.

Many, who only project and design to turn to God hereafter, are apt to think that it is an easy thing to be converted, that it is a thing which will be in their own power at any time, when they shall earnestly set themselves to it.

8. Some sinners flatter themselves that they are already converted. They sit down and rest in a false hope, persuading themselves that all their sins are pardoned; that God loves them; that they shall go to heaven when they die; and that they need trouble themselves no more: Revelation iii. 17. "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked."

III. Sinners very generally go on flattering themselves in some or other of these ways, till their punishment actually overtakes them. These are the baits by which Satan catches souls, and draws them into his snare. They are such self flatteries as these that keep men from seeing what danger they are in, and that make them go securely on in the way they are in, "as the bird hasteth to the snare, and knoweth not that it is for his life."

Those that flatter themselves with hopes of living a great while longer in the world, very commonly continue so to do till death comes. Death comes upon them when they expect it not; they look upon it as a great way off, when there is but a step between them and death. They thought not of dying at that time, nor at anytime near it. When they were young, they proposed to live a good while longer; and if they happen to live till middle age, they still maintain the same thought, that they are not yet near death; and so that thought goes along with them as long as they live, or till they are just about to die.

Men often have a dependence on their own righteousness, and as long as they live are never brought off from it. Multitudes uphold themselves with their own intentions, till all their prospects are dashed in pieces by death. They put off the work which they have to do till such a time; and when that comes, they put it off to another time, until death, which cannot be put off, overtakes them. There are many also that hold a false hope, a persuasion that they belong to God; and as long as they live, by all the marks and signs which are given of a true convert, they never will be persuaded to let go their hope, till it is rent from them by death.

Thus men commonly uphold themselves, and make themselves easy, till hell fire makes them uneasy. Everlasting ruin comes upon them as a snare, and all their hopes are at once cut off, and turned into everlasting despair: I. Thessalonians v. 3. "When they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape."

APPLICATION

1. Hence we learn one reason why there are but few saved, and why so many perish from under the gospel. All men know that they must die, and all that sit under the light of the gospel have been told many a time, that after this there is an other world; that there are but two states in that other world, a state of eternal happiness, and a state of eternal misery; that there is but one way of escaping the misery and obtaining the blessedness of eternity, which is by obtaining an interest in Christ, through faith in him; and that this life is the only opportunity of obtaining an interest in Christ. Yet men are so much given to flatter themselves in those ways which we have mentioned, that there are but few that seasonably take care of their salvation. Indeed they cannot but be in some measure concerned about their souls; yet they flatter themselves with one thing or other, so that they are kept steadily and uninterruptedly going on in the broad way to destruction.

2. Hence we learn the reason why awakening truths of scripture, and awakening sermons, make no more impression upon men. It is in itself a wonderful and surprising thing, that God's denunciations of eternal misery, and threatenings of casting sinners into the lake that burneth with fire and brimstone for ever and ever, do not affect them, do not startle them. But the truth is, they flatter themselves, by such means as we have mentioned, that this dreadful misery is not for them; that they shall escape it, though multitudes of others are involved in it. They take not these threatenings to themselves; they seem to think that they do not belong to them.

How many are there in this congregation, who, for all the awakening sermons they have heard, are yet secure in sin! And who, although they are sensible that they are in a Christless condition, and are still going on in sin, yet intend to go to heaven, and expect that by some means or other they shall arrive there. They are often told, that God is very angry with them; yet they think God is a very merciful God, and they shall be able to pacify him. If they be told how uncertain life is, that doth not awaken them, because they flatter themselves with long life. If they be told how dangerous it is to delay the business of religion, they promise themselves, that they will hereafter engage in it with more earnestness than others, and so obtain the end, the salvation of their souls. Others, when they are told that many shall seek who shall not he able to obtain, think surely, that they, having done so much for salvation, shall not be denied.

3. Let every sinner examine himself, whether he do not flatter himself in some of those ways which have been mentioned. What is it in your own minds which makes you think it is safe for you to delay turning to God? What is it that encourages you to run such a venture as you do by delaying this necessary work? Is it that you hope there is no such state as heaven or hell, and have a suspicion that there is no God ? Is It this that makes you secure ? Or is it that you are not much afraid but that you shall have opportunity enough a great while hence to mind such things? Is it an intention of a future seeking a more convenient season? And are you persuaded that God will hearken to you then, after you shall have so long turned a deaf ear to his commands and gracious? Are you encouraged to commit sin, because you hope to repent of it? Are you encouraged by the mercy of God to be his enemies? And do you resolve still to provoke him to anger, because you think he is easily pacified ?

Or do you think that your conversion is in your own power, and that you can turn to God when you please? Is it because you have been born of godly parents that you are so secure? Or do you imagine that you are in a fair way to be converted? Do you think that what you have done in religion will engage God to pity you, and that he never can have the heart to condemn one who has lived in so orderly a manner? Or do you think that you are indeed converted already? And doth that encourage you to take a liberty in sinning ? Or are you secure, because you are so stupid as to think nothing about these things? Do you let these concerns wholly alone, and scarcely ever think at all how it will be with you after you are dead?

Certainly it must be one or more of these things which keeps you in your security, and encourages you to go on in sin. Examine, therefore, and see which of them it is.

4. By the text and doctrine be persuaded to leave off thus flattering yourselves in your own eyes. You are therein informed, that those who do as you do commonly continue so doing till their punishment actually comes upon them. Thereby you may be convinced of the vanity of all such flatteries. Be afraid of that which you are sure is the devil's bait: "Surely in vain is the net spread in the sight of any bird," Proverbs i. 17.

You are not only told in the scriptures, that sinners are generally thus allured to hell, but your own reason may convince you that it is so. For doubtless other sinners have as much ground to hope to escape punishment as you; and it is evident, that they generally do hope to escape. Men under the gospel almost universally think they shall not go to hell: If it were otherwise, they could have no peace or comfort in the world. Yet what multitudes have we reason to conclude go down from under the preaching of the gospel to the pit of destruction! Now, this is surely enough to convince any sober, prudent person of the folly of such flattery, and of the folly of every one that doth not immediately set about his great work with his might. If you could have access to the damned, you would hear many of them curse themselves, for thus flattering themselves while they lived in this world; and you would have the same doctrine preached to you by their wailings and yellings which is now preached to you from the pulpit.

If your temptation to security be unbelief of the fundamental doctrines of religion, such as the being of God, of another world, and an eternal judgment, you may consider, that though that makes you secure at present, yet it will not do always, it will not stand by when you come to die. The fool often in health saith, There is no God; but when he comes to die, he cannot rest in any such supposition. Then he is generally so much convinced in his own conscience, that there is a God, that he is in dreadful amazement for fear of his eternal wrath. It is folly, therefore, to flatter yourselves with any supposition now which you will not then be able to hold.

If you depend on long life, consider how many who have depended on the same thing, and had as much reason to depend on it as you, have died within your remembrance.

Is it because you are outwardly of an orderly life and conversation, that you think you shall be saved ? How unreasonable is it to suppose, that God should be so obliged by those actions, which he knows are not done from the least respect or regard to him, but wholly with a private view! Is it because you are under great advantages that you are not much afraid but that you shall some time or other be converted, and therefore neglect yourselves and your spiritual interests? And were not the people of Bethsaida, Chorazin and Capernaum, under as great advantages as you, when Christ himself preached the gospel to them, almost continually, and wrought such a multitude of miracles among them? Yet he says, that it shall be more tolerable in the day of judgment for Sodom and Gomorrah, than for those cities.

Do you expect you shall be saved, however you neglect yourselves, because you were born of godly parents? hear what Christ saith, Matthew iii. 9. ''Think not to say within yourselves, we have Abraham to our father." Do you flatter yourselves that you shall obtain mercy, though others do not, because you intend hereafter to seek it more earnestly than others? Yet you deceive yourselves, if you think that you intend better than many of those others, or better than many who are now in hell once intended.

If you think you are in a way of earnest seeking, consider, whether or no you do not mind other things yet more? If you imagine that you have it in your own power to work yourselves up to repentance, consider, that you must assuredly give up that imagination before you can have repentance wrought in you. If you think yourselves already converted, and that encourages you to give yourselves the greater liberty in sinning, this is a certain sign that you are not converted.

Wherefore abandon all these ways of flattering yourselves; no longer follow the devil's bait; and let nothing encourage you to go on in sin; but immediately and henceforth seek God with all your heart, and soul, and strength.

THE FUTURE PUNISHMENT OF THE WICKED UNAVOIDABLE AND INTOLERABLE

Ezekiel 22:14 -- Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? I the Lord save spoken it, and will do it.

IN the former part of this chapter, we have a dreadful catalogue of the sins of Jerusalem; as you may see from the first to the thirteenth verse. In the thirteenth, which is the verse preceeding the text, God manifests his great displeasure and fearful wrath against them for those their iniquities. "Behold, I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee." The expression of God's smiting his hand, signifies the greatness of his anger, and his preparing himself, as it were to execute wrath answerable to their heinous crimes. It is an allusion to what we sometimes see in men when they are surprised, by seeing or hearing of some horrid offence, or most intolerable injury, which very much stirs their spirits, and animates them with high resentment; on such an occasion they will rise up in wrath and smite their hands together, as an expression of the heat of their indignation, and full resolution to be avenged on those who have committed the injury; as in chap. xxi. 7. " I will also smite mine hands together, and I will cause my fury to rest: I the Lord have said it,"

Then, in the text, the punishment of that people is represented.

1. The nature of their punishment is more generally represented in that therein God will undertake to deal with them: God here threatens to deal with the sinners in Jerusalem. The prophets could do nothing with them. God had sent them one after another; but those sinners were too strong for them, and beat one, and killed another. Therefore now God himself undertakes to deal with them.

2. Their punishment is more particularly represented in three things, viz. The intolerableness, the remedilessness, and the unavoidableness of it.

(1.) The intolerableness of it: Can thine heart endure? (2.) The remedilessness, or the impossibility of their doing any thing for their own relief: Can thine hands be strong? (3.) The unavoidableness of it: I the Lord have spoken it, and will do it.

DOCTRINE

Since God hath undertaken to deal with impenitent sinners, they shall neither shun the threatened misery, nor deliver themselves out of it, nor can they bear it.

In handling this doctrine, I shall,

1. Show what is implied in God's undertaking to deal with inpenitent sinners. 2. That therefore they cannot avoid punishment. 3. That they cannot in any measure deliver themselves from it, or do any thing for their own relief under it. 4. That they cannot bear it. 5. I shall answer an inquiry; and then proceed to the use.

I. I shall show what is implied in God's undertaking to deal with impenitent sinners...Others are not able to deal with them. They baffle all the means used with them by those that are appointed to teach and to rule over them. They will not yield to parents, or to the counsels, warning, or reproofs of ministers. They prove obstinate and stiff-hearted. Therefore God undertakes to deal with them This implies the following things:

1. That God will reckon with them, and take of them satisfaction to his justice. In this world God puts forth his authority to command them; and to require subjection to him. In his commands he is very positive, strictly requiring of them the performance of such and such duties, and as positively forbidding such and such things which were contrary to their duty. But they have no regard to these commands. God continues commanding, and they continue rebelling. They make nothing of God's authority. God threatens, but they despise his threatening They make nothing of dishonoring God; they care not how much their behavior is to the dishonor of God. He offers them mercy, if they will repent and return; but they despise his mercy as well as his wrath. God calleth, but they refuse. Thus they are continually plunging themselves deeper and deeper in debt, and at the same time imagine they shall escape the payment of the debt, and design entirely to rob God of his due.

But God hath undertaken to right himself. He will reckon with them; he hath undertaken to see that the debts due to him are paid. All their sins are written in his book; not one of them is forgotten, and every one must be paid. If God be wise enough, and strong enough, he will have full satisfaction: he will exact the very uttermost farthing. He undertakes it as his part, as what belongs to him, to see himself righted, wherein he hath been wronged Deut. xxii. 35. "To me belongeth vengeance." Ibid. vii. 10. "He will not be slack to him that hateth him; he will repay him to his face."

2. He hath undertaken to vindicate the honor of his Majesty. His Majesty they despise. They hear that he is a great God; but they despise his greatness; they look upon him worthy of contempt, and treat him accordingly. They hear of him by the name of a great King; but his authority they regard not, and sometimes trample upon it for years together. But God hath not left the honor of his Majesty wholly to their care. Though they now trample it in the dust, yet that is no sign that it will finally be lost. If God had left it wholly in their hands, it would indeed be lost. But God doth not leave his honor and his glory with his enemies; it is too precious in his eyes to be so neglected. He hath reserved the care of it to himself: He will see to it that his own injured Majesty is vindicated. If the honor of God, upon which sinners trample, finally lie in the dust, then it will be because he is not strong enough to vindicate himself. He hath sworn that great oath in Numbers xiv. 2 1. "As truly as I live, all the earth shall be filled with the glory of the Lord."

Sinners despise his Son, and trample him under their feet. But he will see, if he cannot make the glory of his Son appear, with respect to them; that all the earth may know how evil a thing it is to despise the Son of God. God intends that all men and angels, all heaven and all earth, shall see whether he be sufficient to magnify himself upon sinners who now despise him. He intends that the issue of things with respect to them shall be open, that all men may see it.

3. He hath undertaken to subdue impenitent sinners. Their hearts while in this world are very unsubdued. They lift up their heads and conduct themselves very proudly and contemptuously, and often sin with an high hand. They set their mouths against the heavens, and their tongues walk through the earth. They practically say as Pharaoh did, "Who is the Lord? I know not the Lord, neither will I obey his voice." Job xxi. 4 1. "They say to God, Depart from us, for we desire not the knowledge of thy ways."

Some, who cover their sin with specious show, who put on a face of religion, and a demure countenance and behavior, yet have this spirit secretly reigning in their breasts. Notwithstanding all their fair show, and good external carriage, they despise God in their hearts, and have the weapons of war about them, though they are secret enemies, and carry their swords under their skirts. They have most proud, stubborn, and rebellious hearts, which are ready to rise in opposition, to contend with him, and to find fault with his dispensations. Their hearts are full of pride, enmity, stubbornness, and blasphemy, which work in them many ways, while they sit under the preaching of the word, and while the spirit of God is striving with them; and they always continue to oppose and resist God as long as they live in the world; they never lay down the weapons of their rebellion."

But God hath undertaken to deal with them and to subdue them; and those proud and stubborn hearts, which will not yield to the power of God's word, shall be broken by the power of his hand. If they will not be willing subjects to the golden sceptre, and will not yield to the attractives of his love, they shall be subject to the force of the iron rod, whether they will or no.

Them that proudly set up their own righteousness, and their own wills against God, God hath undertaken to bring down; and without doubt, it will be done. He hath undertaken to make those who are now regardless of God, regard him. They shall know that he is Jehovah. Now they will not own that he is the Lord; but they shall know it, Isa. xxvi. 11. "Lord, when thine hand is lifted up, they will not see: But they shall see."

Now wicked men not only hate God, but they slight him; they are not afraid of him. But, he will subdue their contempt. When he shall come to take them in hand, they will hate him still; but they will not slight him; they will not make light of his power as they now do; they will see and feel too much of the infinity of his power to slight it They are now wont to slight his wrath; but then they will slight it no more, they will be infinitely far from it, they will find by sufficient experience that his wrath is not to be slighted: They will learn this to their cost, and they never will forget it.

4. God hath undertaken to rectify their judgments. Now they will not be convinced of those things which God tells them in his word. Ministers take much pains to convince them, but all is in vain. Therefore God will undertake to convince them, and he will do it effectually. Now they will not be convinced of the truth of divine things. They have indeed convincing arguments set before them; they hear and see enough to convince them; yet so prone are they to unbelief and Atheism, that divine things never seem to them to be real. But God will hereafter make them seem real.

Now they are always doubting of the truth of the Scriptures, questioning whether they be the word of God, and whether the threatenings of Scripture be true. but God hath undertaken to convince them that those threatenings are true, and he will make them to know that they are true, so that they will never doubt any more for ever. They will be convinced by dear experience....Now they are always questioning whether there be any such place as hell. They hear much about it, but it always seems to them like a dream. But God will make it seem otherwise than a dream....Now they are often told of the vanity of the world; but we may as well preach to the beasts, to persuade them of the vanity of earthly things. But God will undertake to convince them of this; he will hereafter give them a thorough conviction of it, so that they shall have a strong sense of the vanity of all these things.

Now ministers often tell sinners of the great importance of an interest in Christ, and that that is the one thing needful. They are also told the folly of delaying the care of their souls, and how much it concerns them to improve their opportunity. But the instructions of ministers do not convince them, therefore God will undertake to convince them. Impenitent sinners, while in this world, hear how dreadful hell is. But they will not believe that it is so dreadful as ministers represent. They cannot think that they shall to all eternity suffer such exquisite and horrible torments. But they shall be taught and convinced to purpose, that the representations ministers give of those torments, agreeable to the word of God, are no bugbears; and that the wrath of God is indeed as dreadful as they declare. Since God hath undertaken to deal with sinners, and to rectify their judgments in these matters, and he will do it thoroughly; for his work is perfect; when he undertakes to do things, he doth not do them by halves; therefore before he shall have done with sinners, be will convince them effectually, so that they shall never be in danger of relapsing into their former errors any more. He will convince them of their folly and stupidity in entertaining such notions as they now entertain.

Thus God hath undertaken to deal with obstinate unbelievers. They carry things on in great confusion; but we need not be dismayed at it: Let us wait, and we shall see that God will rectify things. Sinners will not always continue to rebel and despise with impunity. The honor of God will in due time be vindicated; and they shall be subdued and convicted, and shall give an account. There is no sin, not so much as an idle word that they shall speak, but they must give an account of it; Matth. xii 36. And their sins must be fully balanced, and recompensed, and satisfaction obtained. Because judgment against their evil works is not speedily executed, their hearts are fully set in them to do evil. Yet God is a righteous judge; he will see that judgment is executed in due time.

I come now,

II. To show, that therefore impenitent sinners shall not avoid their due punishment....God hath undertaken to inflict it; he hath engaged to do it; he takes it as his work, as what properly belongs to him, and we may expect it of him. If he hath sworn by his life, that he will do it; and if he hath power sufficient; if he is the living God, doubtless we shall see it done. And that God hath declared that he will punish impenitent sinners, is manifest from, many scriptures; as Deut. xxxii.41. "I will render vengeance to mine enemies, and will reward them that hate me." Deut. vii. 10. "He will not be slack to him that hateth him: He will repay him to his face." Exod. xxxiv. 7. "That will by no means clear the guilty." Nahum i. 3. "The Lord is slow to anger, and great in power, and will not at all acquit the wicked." God saith in the text, "I the Lord hath spoken it, and will do it;" which leaves no room to doubt of the actual fulfilment of the threatening in its utmost extent....Some wicked men have flattered themselves, that although God hath threatened very dreadful things to wicked men for their sins, yet in his heart he never intends to fulfil his threatenings, but only to terrify them, and make them afraid, while they live. But would the infinitely holy God, who is not a man that he should lie, and who speaketh no vain words, utter himself in this manner: I the Lord have spoken it, and will do it; I have not only threatened, but I will also fufill my threatenings; when at the same time these words did not agree with his heart, but he secretly knew that though he had spoken, yet he intended not to do it? Who is he that dares to entertain such horrid blasphemy in his heart?

No; let no impenitent sinner flatter himself so vainly and foolishly. If it were indeed only a man, a being of like impotency and mutability with themselves, who had undertaken to deal with them; they might perhaps with some reason flatter themselves; that they should find some means to avoid the threatened punishment. But since an omniscient, omnipotent, immutable God hath undertaken, vain are all such hopes.

There is no hope that possibly they may steal away to heaven, though they die unconverted. There is no hope that they can deceive God by any false show of repentance and faith, and so be taken to heaven through mistake; for the eyes of God are as a flame of fire; they perfectly see through every man; the inmost closet of the heart is all open to him

There is no hope of escaping the threatened punishment by sinking into nothing at death, like brute creatures Indeed, many wicked men upon their deathbeds wish for this. If it were so, death would be nothing to them in comparison with what it now is. But all such wishes are vain.

There is no hope of their escaping without notice, when they leave the body. There is no hope that God, by reason of the multiplicity of affairs which ho hath to mind, will happen to overlook them, and not take notice of them, when they come to die; and so that their souls will slip away privately, and hide themselves in some secret corner, and so escape divine vengeance.

There is no hope that they shall be missed in a crowd at the day of judgment, and that they can have opportunity to hide themselves in some cave or den of the mountains, or in any secret hole of the earth; and that while so doing, they will not be minded, by reason of the many things which will be the objects of attention on that day....Neither is there any hope that they will be able to crowd themselves in among the multitude of the saints at the right hand of the Judge, and so go to heaven undiscovered....Nor is there any hope that God will alter his mind, or that he will repent of what he hath said; for he is not the son of man that lie should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good? When did God ever undertake to do any thing and fail?

I come now,

III. To show, that as impenitent sinners cannot shun the threatened punishment; so neither can they do any thing to deliver themselves from it, or to relieve themselves under it. This is implied in those words of the text, Can thine hand. be strong? It is with our hands that we make and accomplish things for ourselves. But the wicked in hell will have no strength of hand to accomplish any thing at all for themselves, or to bring to pass any deliverance, or any degree of relief.

1. They will not he able in that conflict to overcome their enemy, and so to deliver themselves. God, who will then undertake to deal with them, and will gird himself with might to execute wrath, will be their enemy, and will act the part of an enemy with a witness; and they will have no strength to oppose him. Those who live negligent of their souls under the light of the gospel, act as if they supposed, that they should be able here after to make their part good with God. 1 Cor. x. 22. "Do we provoke the Lord to jealousy? Are we stronger than he ?"...But they will have no power, no might to resist that omnipotence, which will be engaged against them.

2. They will have no strength in their hands to do any thing to appease God, or in the least to abate the fierceness of his wrath. They will not be able to offer any satisfaction: they will not be able to procure God's pity. Though they cry, God will not hear them. They will find no price to offer to God, in order to purchase any favor, or to pay any part of their debt.

3. They will not be able to find any to befriend them, and intercede with God for them. They had the offer of a mediator often made them in this world; but they will have no offers of such a nature in hell. None will befriend them. They will have no friend in HELL; all there will be their enemies. They will have no friend in heaven: 'None of the saints or angels will befriend them; or if they should, it would be to no purpose. There will be no creature that will have any power to dellver them, nor will any ever pity them.

4. Nor will they ever be able to make their escape. They will find no means to break prison and flee. In hell, they will be reserved in chains of darkness for ever and ever. Malefactors have often found means to break prison, and escape the hand of, civil justice. But none ever escaped out of the prison of hell, which is God's prison. It is a strong prison: it is beyond any finite power, or the united strength of all wicked men and devils, to unlock, or break open the door of that prison. Christ hath the key of hell; "he shuts and no man opens."

5. Nor will they ever be able to find any thing to relieve them in hell. They will never find any resting place there; any place of respite; any secret corner, which will be cooler than the rest, where they may have a little respite, a small abatement of the extremity of their torment. They never will be able to find any cooling stream or fountain, in any part of that world of torment; no, nor so much as a drop of water to cool their tongues. They will find no company to give them any comfort, or to do them the least good. They will find no place, where they can remain, and rest, and take breath for one minute: For they will be tormented with fire and brimstone; and will have no rest day nor night for ever and ever.

Thus impenitent sinners will be able neither to shun the punishment threatened, nor to deliver themselves from it, nor to find any relief under it.

I come now,

IV. To show, that neither will they be able to bear it. Neither will their bands be strong to deliver t}themselves from it, nor will their hearts be able to endure it. It is common with men, when they meet with calamities in this world, in the first place to endeavor to shun them. But if they find, that they cannot shun them, then after they are come, they endeavor to deliver themselves from them as soon as they can; or at least, to order things so, as to deliver themselves in some degree. But if they find that they can by no means deliver themselves, and see that the case is so that they must bear them; then they set themselves to bear them: they fortify their spirits, and take up a resolution, that they will support themselves under them as well as they can.

But it will be utterly in vain for impenitent sinners to think to do thus with respect to the torments of hell. They will not be able to endure them, or at all to support themselves under them: the torment will be immensely beyond their strength. What will it signify for a worm, which is about to be pressed under the weight of some great rock, to be let fall with its whole weight upon it, to collect its strength, to set itself to bear up the weight of the rock, and to preserve itself from being crushed by it? Much more in vain will it be for a poor damned soul, to endeavor to support itself under the weight of the wrath of Almighty God. What is the strength of man, who is but a worm, to support himself against the power of Jehovah, and against the fierceness of his wrath? What is man's strength, when set to bear up against the exertions of infinite power? Matt. xxi. 44, "Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder."

When sinners hear of hell torments, they sometimes think with themselves: Well, if it shall come to that, that I must go to hell, I will bear it as well as I can: as if by clothing themselves with resolution and firmness of mind, they would be able to support themselves in some measure; when, alas! they will have no resolution, no courage at all. However they shall have prepared themselves, and collected their strength; yet as soon as they shall begin to feel that wrath, their hearts will melt and be as water. However before they may seem to harden their hearts, in order to prepare themselves to bear, yet the first moment they feel it, their hearts will become like wax before the furnace. Their courage and resolution will be all gone in an instant; it will vanish away like a shadow in the twinkling of an eye. The stoutest and most sturdy will have no more courage than the feeblest infant: let a man be an infant, or a giant, it will be all one. They will not be able to keep alive any courage, any strength, any comfort, any hope at all.

I come now as was proposed,

V. To answer an inquiry which may naturally be raised concerning these things.

Inquiry. Some may be ready to say, If this be the case, if impenitent sinners can neither shun future punishment, nor deliver themselves from it, nor bear it; then what will become of them?

Answer. They will wholly sink down into eternal death. There will be that sinking of heart, of which we now cannot conceive. We see how it is with the body when in extreme pain. The nature of the body will support itself for a considerable time under very great pain, so as to keep from wholly sinking. There will be great struggles, lamentable groans and panting, and it may be convulsions. These are the strugglings of nature to support itself under the extremity of the pain. There is, as it were, a great lothness in nature to yield to it; it cannot bear wholly to sink.

But yet sometimes pain of body is so very extreme and exquisite, that the nature of the body cannot support itself under it; however loth it may be to sink, yet it cannot bear the pain; there are a few struggles, and throes, and pantings, and it may be a shriek or two, and then nature yields to the violence of the torments, sinks down, and the body dies. This is the death of the body. So it will be with the soul in hell; it will have no strength or power to deliver itself and its torment and horror will be so great, so mighty, so vastly disproportioned to its strength, that having no strength in the least to support itself, although it be infinitely contrary to the nature and inclination of the soul utterly to sink; yet it will sink, it will utterly and totally sink, without the least degree of remaining comfort, or strength, or courage, or hope. And though it will never be annihilated, its being and perception will never be abolished, yet such will be the infinite depth of gloominess that it will sink into, that it will be in a state of death, eternal death.

The nature of man desires happiness; it is the nature of the soul to crave and thirst after well-being; and if it be under misery, it eagerly pants after relief; and the greater the misery is, the more eagerly doth it struggle for help. But if all relief be withholden, all strength overborne, all support utterly gone; then it sinks into the darkness of death. We can conceive but little of the matter; we cannot conceive what that sinking of the soul in such a case is. But to help your conception, imagine yourself to be cast into a fiery oven, or of a great furnace, where your pain would be as much greater than that occasioned by accidentally touching a coal of fire, as the heat is greater. Imagine also that your body were to lie there for a quarter of an hour, all the while full of quick sense; what horror would you feel at the entrance of such a furnace! And how long would that quarter of an hour seem to you! And after you had endured it for one minute, how overbearing would it be to you to think that you had it to endure the other fourteen!

But what would be the effect on your soul, if you knew you must lie there enduring that torment to the full for twenty-four hours! And how much greater would be the effect, if you knew you must endure it for a whole year; and how vastly greater still, if you knew you must endure it for a thousand years! O then, how would your heart sink, if you thought, if you knew, that you must bear it forever and ever! That there would be no end! That after millions of millions of ages, your torment would be no nearer to an end, than ever it was; and that you never, never should be delivered!

But your torment in hell will be immensely greater than this illustration represents. How then will the heart of a poor creature sink under it! How utterly inexpressible and inconceivable must the sinking of the soul be in such a case! This is the death threatened in the law. This is dying in the highest sense of the word. This is to die sensibly; to die and know it; to be sensible of the gloom of death. This is to be undone; this is worthy of the name of destruction. This sinking of the soul under an infinite weight, which it cannot bear, is the gloom of hell. We read in Scripture of the blackness of darkness; this is it, this is the very thing. We read in Scripture of sinners being lost, and of their losing their souls: this is the thing intended; this is to lose the soul: they that are the subjects of this are utterly lost.

APPLICATION

This subject may be applied in a use of awakening to impenitent sinners. What hath been said under this doctrine is for thee, O impenitent sinner, O poor wretch, who art in the same miserable state in which thou camest into the world, excepting that thou art loaded with vastly greater guilt by thine actual sins. These dreadful things which thou hast heard are for thee, who art yet unconverted, and still remainest an alien and stranger, without Christ and without God in the world. They are for thee, who to this day remainest an enemy to God, and a child of the devil, even in this remarkable season, when others both here and elsewhere, far and near, are flocking to Christ; for thee who hearest the noise, the fame of these things, but knowest nothing of the power of godliness in thine own heart.

Whoever thou art, whether young or old, little or great, if thou art in a Christless, unconverted state, this is the wrath, this is the death to which thou art condemned. This is the wrath that abideth on thee; this is the hell over which thou hangest, and into which thou art ready to drop every day and every night.

If thou shalt remain blind, and hard, and dead in sin a little longer, this destruction will come upon thee: God hath spoken and he will do it. It is vain for thee to flatter thyself with hopes that thou shalt avoid it, or to say in thine heart, perhaps it will not be; perhaps it will not be just so; perhaps things have been represented worse than they are. If thou wilt not be convinced by the word preached to thee by men in the name of God, God himself will undertake to convince thee, Ezekiel xiv. 4, 7, 8.

Doth it seem to thee not real that thou shalt suffer such a dreadful destruction, because it seems to thee that thou dust not deserve it? And because thou dust not see any thing so horrid in thyself, as to answer such a dreadful punishment? Why is it that thy wickedness doth not seem bad enough to deserve this punishment? The reason is, that thou lovest thy wickedness; thy wickedness seems good to thee; it appears lovely to thee; thou dust not see any hatefulness in it, or to be sure, any such hatefulness as to answer such misery.

But know, thou stupid, blind, hardened wretch, that God doth not see, as thou seest with thy polluted eyes: thy sins in his sight are infinitely abominable.-Thou knowest that thou hast a thousand and a thousand times made light of the Majesty of God. And why should not that Majesty, which thou hast thus despised, be manifested in the greatness of thy punishment? Thou hast often heard what a great and dreadful God Jehovah is; but thou hast made so light of it, that thou hast not been afraid of him, thou hast not been afraid to sin against him, nor to go on day after day, by thy sins, to provoke him to wrath, nor to cast his commands under foot, and trample on them. Now why may not God, in the greatness of thy destruction, justly vindicate and manifest the greatness of that Majesty, which thou hast despised?

Thou hast despised the mighty power of God; thou hast not been afraid of it. Now why is it not fit that God should show the greatness of his power in thy ruin? What king is there who will not show his authority in the punishment of those subjects that despise it! And who will not vindicate his royal majesty in executing vengeance on those that rise in rebellion? And art thou such a fool as to think that the great King of heaven and earth, before whom all other kings are so many grasshoppers, will not vindicate his kingly Majesty on such contemptuous rebels as thou art?-Thou art very much mistaken if thou thinkest so. If thou be regardless of God's Majesty, be it known to thee, God is not regardless of his own Majesty; he taketh care of the honor of it, and he will vindicate it.

Think it not strange that God should deal so severely with thee, or that the wrath which thou shalt suffer should be so great. For as great as it is, it is no greater than that love of God which thou hast despised. The love of God, and his grace, condescension, and pity to sinners in sending his Son into the world to die for them, is every whit as great and wonderful as this inexpressible wrath. This mercy hath been held forth to thee, and described in its wonderful greatness hundreds of times, and as often hath it been offered to thee; but thou wouldst not accept Christ; thou wouldst not have this great love of God; thou despisedst God's dying love; thou trampledst the benefits of it under foot. Now why shouldst thou not have wrath as great as that love and mercy which thou despisest and rejectest? Doth it seem incredible to thee, that God should so harden his heart against a poor sinner, as so to destroy him, and to bear him down with infinite power and merciless wrath? And is this a greater thing than it is for thee to harden thy heart, as thou hast done, against infinite mercy, and against the dying love of God?

Doth it seem to thee incredible, that God should be so utterly regardless of the sinner's welfare, as so to sink him into an infinite abyss of misery? Is this shocking to thee? And is it not at all shocking to thee, that thou shouldst be so utterly regardless as thou hast been of the honor and glory of the infinite God? It arises from thy foolish stupidity and senselessness, and is because thou hast a heart of stone, that thou art so senseless of thine own wickedness as to think thou hast not deserved such a punishment, and that it is to thee incredible that it will be inflicted upon thee.-But if, when all is said and done, thou be not convinced, wait but a little while, and thou wilt be convinced: God will undertake to do the work which ministers cannot do. -Though judgment against thine evil works be not yet executed, and God now let thee alone, yet he will soon come upon thee with his great power, and then thou shalt know what God is, and what thou art.

Flatter not thyself, that if these things shall prove true, and the worst shall come, thou wilt set thyself to bear it as well as thou canst. What will it signify to set thyself to bear, and to collect thy strength to support thyself, when thou shalt fall into the hands of that omnipotent King, Jehovah? He that made thee, can make his sword approach unto thee. His sword is not the sword of man, nor is his wrath the wrath of man. If it were, possibly stoutness might be maintained under it. But it is the fierceness of the wrath of the great God, who is able to baffle and dissipate all thy strength in a moment. He can fill thy poor soul with an ocean of wrath, a deluge of fire and brimstone; or he can make it ten thousand times fuller of torment than ever an oven was full of fire; and at the same time, can fill it with despair of ever seeing an end to its torment, or any rest from its misery: and then where will be thy strength? What will become of thy courage then? What will signify thine attempts to bear?

What art thou in the hands of the great God, who made heaven and earth by speaking a word? What art thou, when dealt with by that strength, which manages all this vast universe, holds the globe of the earth, directs all the motions of the heavenly bodies from age to age, and, when the fixed time shall come, will shake all to pieces? There are other wicked beings a thousand times stronger than thou: there are the great leviathans, strong and proud spirits, of a gigantic stoutness and hardiness. But how little are they in the hands of the great God! They are less than weak infants; they are nothing, and less than nothing in the hands of an angry God, as will appear at the day of judgment. Their hearts will be broken; they will sink; they will have no strength nor courage left; they will be as weak as water; their souls will sink down into an infinite gloom, an abyss of death and despair. Then what will become of thee, a poor worm, when thou shalt fall into the hands of that God, when he shall come to show his wrath, and make his power known on thee?

If the strength of all the wicked men on earth, and of all the devils in hell, were united in one, and thou wert possessed of it all; and if the courage, greatness, and stoutness of all their hearts were united in thy single heart, thou wouldst be nothing in the hands of Jehovah. If it were all collected, and thou shouldst set thyself to bear as well as thou couldst, all would sink under his great wrath in an instant, and would be utterly abolished: thine hands would drop down at once and thine heart would melt as wax.-The great mountains, the firm rocks, cannot stand before the power of God; as fast as they stand, they are tossed hither and thither, and skip like lambs, when God appears in his anger. He can tear the earth in pieces iii a moment; yea, lie can shatter the whole universe, and dash it to pieces at one blow. How then will thine hands be strong, or thine heart endure?

Thou canst not stand before a lion of the forest; an angry wild beast, if stirred up, will easily tear such a one as thou art in pieces. Yea, not only so, but thou art crushed before the moth. A very little thing, a little worm or spider, or some such insect, is able to kill thee. What then canst thou do in the hands of God? It is vain to set the briers and thorns in battle array against glowing flames; the points of thorns, though sharp, do nothing to withstand the fire.

Some of you have seen buildings on fire; imagine therefore with yourselves, what a poor hand you would make at fighting with the flames, if you were in the midst of so great and fierce a fire. You have often seen a spider, or some other noisome insect, when thrown into the midst of a fierce fire, and have observed how immediately it yields to the force of the flames. There is no long struggle, no fighting against the fire, no strength exerted to oppose the heat, or to fly from it; but it immediately stretches forth itself and yields; and the fire takes possession of it, and at once it becomes full of fire. Here is a little image of what you will be the subjects of in hell, except you repent and fly to Christ. However you may think that you will fortify yourselves, and bear as well as you can; the first moment you shall be cast into hell, all your strength will sink and be utterly abolished. To encourage yourselves, that you will set yourselves to bear hell torments as well as you can, is just as if a worm, that is about to be thrown into a glowing furnace, should swell and fortify itself and prepare itself to fight the flames.

What can you do with lightnings? What doth it signify to fight with them? What an absurd figure would a poor weak man make, who, in a thunder-storm, should expect a flash of lightning on his head or his breast, and should go forth sword in hand to oppose it; when a stream of brimstone would, in an instant, drink up all his spirits and his life, and melt his sword! Consider these things, all you enemies of God, and rejecters of Christ, whether you be old men or women, Christless heads of families, or young people and wicked children. Be assured, that if you do not hearken and repent, God intends to show his wrath, and make his power known upon you. He intends to magnify himself exceedingly in sinking you down in hell. He intends to show his great majesty at the day of judgment, before a vast assembly, in your misery; before a greater assembly many thousand fold than ever yet appeared on earth; before a vast assembly of saints, and a vast assembly of wicked men, a vast assembly of holy angels, and before all the crew of devils. God will before all these get himself honor in your destruction; you shall be tormented in the presence of them all. Then all will see that God is a great God indeed; then all will see how dreadful a thing it is to sin against such a God, and to reject such a Saviour, such love and grace, as you have rejected and despised. All will be filled with awe at the great sight, and all the saints and angels will look upon you, and adore that majesty, and that mighty power, and that holiness and justice of God, which shall appear in your ineffable destruction and misery.

It is probable that here are some, who hear me this day, who at this very moment are unawakened, and are in a great degree careless about their souls. I fear there are some among us who are most fearfully hardened: their hearts are harder than the very rocks. It is easier to make impressions upon an adamant than upon their hearts. I suppose some of you have heard all that I have said with ease and quietness: it appears to you as great big sounding words, but doth not reach your hearts. You have heard such things many times: you are old soldiers, and have been too much used to the roaring of heaven's cannon, to be frighted at it. It will therefore probably be in vain for me to say any thing further to you; I will only put you in mind that ere long God will deal with you. I cannot deal with you, you despise what I say; I have no power to make you sensible of your danger and misery, and of the dreadfulness of the wrath of God. The attempts of men in this way have often proved vain.

However, God hath undertaken to deal with such men as you are. It is his manner commonly first to let men try their utmost strength: particularly to let ministers try, that thus he may show ministers their own weakness and impotency; and when they have done what they can, and all fails, then God takes the matter into his own hands. So it seems by your obstinacy, as if God intended to undertake to deal with you. He will undertake to subdue you; he will see if he cannot cure you of your senselessness and regardlessness of his threatenings. And you will be convinced; you will be subdued effectually: your hearts will be broken with a witness; your strength will be utterly broken, your courage and hope will sink. God will surely break those who will not bow. God, having girded himself with his power and wrath, hath heretofore undertaken to deal with many hard stubborn, senseless, obstinate hearts; and he never failed, he always did his work thoroughly. It will not be long before you will be wonderfully changed. You who now hear of hell and the wrath of the great God, and sit here in these seats so easy and quiet, and go away so careless; by and by will shake, and tremble, and cry out, and shriek, and gnash your teeth, and will be thoroughly convinced of the vast weight and importance of these great things, which you now despise.