92SermonsofJonathanEdwards

92SermonsofJonathanEdwards

through his purchase, they should receive them as from him. And that because God would glorify his Son as Mediator, as the glory of man's salvation belongs to Christ, so it is the will of God that all the people of Christ, all who are saved by him, should receive their salvation as of him, and should attribute the glory of it to him. None who will not give the glory of salvation to Christ, should have the benefit of it. Upon this account God insists upon it, and it is absolutely necessary, that a sinner's conviction of his sin, and misery, and helplessness in himself, should precede or accompany the revelation of the redeeming love and grace of God. I shall also mention two other ends which are hereby attained.

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

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

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The Warnings of Scripture are in the Best

Manner Adapted

to the Awakening and Conversion of

Sinners

"And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." -- Luke 16:31

We here have an account how the rich man in hell — after he had in vain begged of Abraham to send Lazarus to his relief-prays that Lazarus may be sent to his brethren to warn them, that they might take care for their salvation, and escape that place of torment. By the way, it may be proper to remark, that we cannot from this conclude, that the damned will have any workings of natural affection to their near relations in this world, or any concern for their salvation. The design of Christ was only parabolically to represent what different thoughts worldly and wicked men will have of things, when in hell, from what they have while on earth. The rich man, when he was upon earth, only minded his honor, ease, and pleasure, and did not think it worth while to take care of his soul, and to be at much pains to escape hell. But now he is of another mind, and is sensible that if his five brethren, who live in the same careless neglect of their souls as he did, knew what hell is, they would take more care.

But this seems to be put into the parable chiefly to introduce what follows, the reply which Abraham made to him, They have Moses and the prophets, let them hear them. As much as to say, they have already abundant warning and instruction, which God himself hath provided for them, let them make use of that.

The rich man replies, Nay, Father Abraham, but if one went unto them from the dead, they will repent. Then come in the words of the text, And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. By Moses and the prophets is meant the whole Old Testament, which was the whole canon of Scripture which they had in those times. The hearing of them implies, attending to what they say, believing them, and obeying them — they would not be persuaded — that is, they would not be persuaded to take thorough care of their souls, to forsake their sins and turn to God, so as to avoid this place of torment — though one rose from the dead; though one should go from the invisible world, either from heaven, where they see the torments of the damned, or from hell, where they feel them.

DOCTRINE

The warnings of God's Word are more fitted to obtain the ends of awakening sinners, and bringing them to repentance, than the rising of one from the dead to warn them.

In this passage, Moses and the prophets seem not only to be equalized to the warnings of one from the invisible world, but to be preferred before them. They have Moses and the prophets, let them hear them. They have already those means which God in his infinite wisdom hath seen to be fittest for them, and more suitable to their nature and circumstances, than the rising of one from the dead. — But whether there can be any more than an equality necessarily inferred or not; yet if only the warnings of the Old Testament have an equal tendency to bring men to repentance, as the rising of one from the dead; then surely these, together with the much clearer revelation under the gospel-dispensation by Christ and his apostles — wherein we are abundantly more plainly told of another world, and wherein life and immortality are brought to light — must have a much greater tendency and fitness to obtain these ends.

Sinners are apt to find fault with the means of grace which they enjoy, and to say with themselves, If I had ever seen hell, or had ever heard the cries of the damned, or had ever seen a person who had felt hell-torments, or had seen them at a distance, that would awaken me; then I would for sake all my sins, and would do whatever I could to escape hell. But now I am only told of hell in the Bible and by ministers; and there never was any in this world that saw or felt it: so that I am ready to think it is mere delusion and fancy. How do I know that there is any hell? How do I know but that when I die there will be an end of me?

But it is the indisposition of sinners to this great work, to which they are directed, which makes them find fault with their means and advantages. The slothful and negligent, who hate to bestir themselves, are they who object. "The way of the slothful is as a hedge of thorns." — Sinners know not what they would have. They are fixedly averse to breaking off their sins by righteousness. And to make the matter the more excusable, they object against the sufficiency of their means, and so they will not believe, except they see hell, or see some person who has seen it.

But God, who knows our nature and circumstances, knows what is most adapted to them. He who made the faculties of our souls, knows what will have the greatest tendency to move them, and to work upon them. He who is striving with us, to bring us to repentance and salvation, uses the fittest and best means. In contriving and appointing the means of our salvation, he chooses better for us than we should for ourselves.

Suppose a person should rise from the dead to warn sinners, either from heaven, where they see the misery of the damned, or from hell, where they feel it; and should tell how dismal those torments are, having seen or felt them; and suppose he should confirm what he said, by declaring that he had seen the smoke of their torments, the raging of the flames, the dreadful crew of devils and damned souls together, and had heard their dismal cries and shrieks; or suppose he should say that he had felt them, and should express by words and actions the doleful state of the damned and the extremity of their torments; this would probably greatly fright and terrify many sinners who were not terrified by reading the Bible, nor by hearing preaching about hell-torments. But it would be very much because of the unusualness and strangeness of the thing. Men are apt to be much affected with strange things, and to be much affrighted by specters in the dark, because they are unusual. But if they were as common as preaching is, they would lose their effect.

It might be that on such an unusual occasion, as the rising of one from the dead, for a while men would reform their lives, and possibly some might be so affected as never to forget it. But we are to consider which would have the greatest tendency to awaken us, if both were alike new and unusual, to be warned of the misery of hell by the great God himself, declaring as it were from heaven how dreadful hell is, and abundantly warning us about it; or to be warned only by a man coming from the invisible world, who had either seen or felt these miseries. It is in this view that we shall consider the matter; and we shall show what advantages the former mode of warning has above the latter; or how the warnings of God's Word have a greater tendency to awaken sinners and bring them to repentance, than the rising of one from the dead to warn them.

I. God, in many respects, knows better what belongs to the punishment of sinners than departed souls. Departed souls doubtless know what hell-torments are, much better than any on earth. The souls of the wicked feel them, and the souls of the saints see them afar off. God glorifies his justice in the punishment of ungodly men, in the view of the saints and angels, and thereby makes them the more admire the riches of his goodness in choosing them to like. As the rich man saw Lazarus in heaven afar off, so Lazarus saw the rich man in hell. He saw hell-torments. And therefore the rich man desires he may be sent to warn his brethren. — And if one should rise from the dead to warn wicked men, if it would at all awaken them, it would be because he knew what hell-torments were by his own knowledge, and could describe them to others, as having seen and felt them.

But surely the all-seeing God knows as well as any of the dead, what the present sufferings of the damned are. He is everywhere present with his all-seeing eye. He is in heaven and in hell, and in and through every part of the creation.. He is where every devil is; and where every damned soul is, he is present by his knowledge and his essence. He not only knows as well as those in heaven, who see at a distance; but he knows as perfectly as those who feel the misery. He seeth into the innermost recesses of the hearts of those miserable spirits. He seeth all the sorrow and anguish that are there; for he upholds them in being. They and all the powers of their spirits, whereby they are capable of either happiness or misery, are in his hands.

Besides, it is his wrath they endure. He measures out to them their several portions of punishment. He makes his wrath enter into them. He is a consuming fire to them. His anger is that fire, in which they are tormented. He therefore is doubtless able to give us as clear and distinct, and as true, an account of hell, as the damned themselves, if they should rise from the dead. He needs not any to inform him.

He knows far better what the eternity of these torments is than any of them, He can better tell us how awful a thing eternity is. He knows better what the future judgment of sinners will be, when the Lord Jesus shall come in flaming fire to take vengeance on them that know not God, and obey not the gospel. He knows far better than they how much the torment of the wicked will then be increased.

II. We have the truth upon surer grounds from God's testimony than we could have it from the testimony of one rising from the dead. Suppose one should rise from the dead, and tell us of the dreadfulness of hell-torments. How precarious a foundation would that be to build upon, in a matter of such importance, unless we consider it as confirmed by divine testimony. We should be uncertain whether there were not some delusion in the case. We know that it is impossible for God to lie. And we may know that the matter is just as he declares it to us. But if one should come from the dead, we could not be so sure that we were no way imposed upon. We could not be so sure that he who testified was not himself subject to some delusion. We could not be sure that the matter was not strained too high, and represented greater than it really is.

One coming from the dead could not, merely by force of his own testimony, make us sure that we should come to that place of torments if we did not repent and reform. And if there should come more witnesses than one from the dead, if there should be ever so many, yet there is no authority equal to that of God. There is no testimony of spirits from the invisible world which would be so indisputable and unquestionable as the divine testimony. How could we know, unless by some divine revelation, that they who should come from the dead had not come to deceive us. How could we know how wicked, or how good they were, and upon what views they acted?

Whereas we have the greatest ground to be assured, that the First Being, and the Fountain of all being and perfection, is nothing but light and truth itself, and therefore that it is impossible he should deceive or be deceived.

III. The warnings of God's Word have greatly the advantage, by reason of the greatness and majesty of him who speaks. The speeches and declarations of those who are great, excellent, and honorable, have a greater tendency to move the affections, than the declarations of others who are less excellent. Things spoken by a king affect more than the same things spoken by a mean man.

But God is infinitely greater than kings; he is universal King of heaven and earth, the absolute Sovereign of all things. Now, what can have a greater tendency to strike the mind and move the heart, than to be warned by this great and glorious Being? Shall we be unmoved when he speaks who made heaven and earth by the word of his power? If his immediate speeches, declarations, and warning, will not influence us, what will? Isa. 1:2, "Hear, O heavens, and give ear, O earth, for the Lord hath spoken." — That is to the present purpose which we have in Mat. 21:37, "But last of all he sent his son, saying, They will reverence my son." He sent his servants before, but they did not regard them. He therefore, sent his son, who was a much greater and more honorable messenger, and said Surely they will regard him.

What if God should send messengers from the dead to warn us, even many in succession, and men should reject them. We should justly argue, that it would have a much greater tendency to make men regard and obey the counsel, if he would send his Son, or come himself. But God has sent his Son, and therein he hath come himself. He came down from heaven, and took upon him our nature, and dwelt among us, teaching and warning us concerning hell and damnation.

In the Bible, we not only have those warnings which were given by inspiration of the prophets, but we have God's own words, which he spake as it were by his own mouth. In the Old Testament is his voice out of the midst of the fire and the darkness, from mount Sinai; and the New Testament, we have God speaking to us, as dwelling among us. He came down from heaven, and instructed us in a familiar manner for a long while. And we have his instructions recorded in our Bibles. — Now, which has the greatest tendency to influence men, to have one of the departed spirits sent back into its body to warn them, or to have God himself assume a body and warn them?

IV. It more evidently shows the importance of the affair, that God should immediately concern himself in it, than the coming of one from the dead would do. Those things about which kings most immediately concern themselves are commonly matters of the greatest importance, while they leave less concernments to be managed by their officers. And surely that must be a matter of very great moment, in which God shows himself so much concerned as he does in our salvation. God, in all ages of the world, hath showed himself very much concerned in this matter. How abundantly hath he warned us in his holy word? How earnest hath he shown himself in it! How many arguments and expostulations hath he used, that we might avoid the way to hell!-This evidently argues, that what we are warned about is a matter of the utmost concern, and proves it much more than if we were only warned by one risen from the dead.

V. God warning us of our danger of damnation hath a greater tendency to have influence upon us, because he is our Judge. Damnation is a punishment to which he condemns and which he inflicts. What he warns us of is his own wrath and vengeance. In his word we have his threatenings against sin denounced by himself. He tells us, that if we go on in sin, he will destroy us, and cast us out of his sight, and pour out his wrath upon us, and hold us eternally under misery. He tells us so himself; and this hath a much greater tendency to influence us, than to be told so by another, who is not to be our judge, who hath not in his hands the power of making us miserable. — When a king immediately threatens his own displeasure, it has a greater tendency to terrify men, than when another man threatens it, or warns them of the danger.

VI. God is infinitely wise, and knows better how to speak to us so as to persuade us, than one risen from the dead. He perfectly knows our nature and state, and knows how to adapt his instructions and warnings to our frame and circumstances in the world. And without doubt that method which God has chosen, is agreeable to his infinite wisdom, and most adapted to our nature.

If one should come from hell to warn sinners, it may be he would tell them of hell in such a manner as would have more of a tendency to drive men into despair, and set them a blaspheming as they do in hell, than to excite them to strive for salvation, and diligently to use the means which God hath appointed. But God knoweth what revelation of hell we can bear, and what hath the most tendency to do us good in this our infirm, dark, and sinful state. — The declarations of one come from hell might more tend to drive us from God than to bring us near to him. It is best for us to be warned and instructed by God, who knows best how to do it.

These are some of the reasons why the warnings of God's Word have more of a tendency to bring us to repentance, than the warning of one risen from the dead.

APPLICATION

I. It is a natural inference from this doctrine, that if these means which God hath appointed do not answer to lead men to repentance and reformation, no others would. — Although this be not an absolutely necessary consequence from the words of the doctrine; yet it seems to be Christ's aim to teach us, that if God's means will not answer, none will. Our own means, those which we can devise, however they may seem more likely at a distance to be effectual, if brought to the trial, will not prove to be better. The rich man thought that if his brethren were warned by one rising from the dead, they would surely repent. But Abraham tells him, he is mistaken.

If one rising from the dead would not answer the purpose, we may rationally conclude that no other kind of means, different from those appointed by God, would. For what can we think of, which seems to have more tendency to awaken men, and lead to repentance, than one coming from the dead to them; except those means which we enjoy. — Indeed men can think of many means, which they may imagine, if they enjoyed them, would make them believe and repent. But they deceive themselves.

It may be they think, if they could see some prophet, and see him work miracles, that this would awaken them. But how was it then when there were prophets? There has rarely been a more degenerate time than that of Elijah and Elisha, who wrought so many miracles. The people did not regard their prophecies nor their miracles; but walked in their own ways, and served their own gods, so that Elijah thought there was none left of the true worshippers of God. And how did they treat the prophet Jeremiah, solemnly warning them from God of their approaching destruction? And how often do the prophets complain that all their prophecies and warnings were neglected and despised!

Would it be sufficient if you could hear God speak from heaven? How was it in Moses's time, when they heard God speak out of the midst of the fire, and heard the voice of words exceeding loud and full of majesty, so that they exceedingly trembled; when they saw mount Sinai all covered with smoke, and shaking exceedingly? How did they behave themselves? Did they all turn from their sins, and after that walk in the ways of God? It is true, they were very much affected at first, while it was a new and strange thing to them; but how hardhearted and rebellious were they soon after! They did not scruple to rebel against this same great and glorious God. Yea, they made a golden calf while Moses was in the mount conversing with God, just after they had seen those dreadful appearances of divine majesty.

Thus they rebelled against the Lord, although they had seen so many miracles and wonders in Egypt at the Red sea, and in the wilderness; although they continually saw the pillar of cloud and of fire going before them, were continually fed in a miraculous manner with manna, and in the same miraculous manner made to drink water out of the rock.

Men are apt to think, that if they had lived in Christ's time, and had seen and heard him, and had seen his miracles, that they would have effectually convinced and turned them from sin. But how was it in fact? How few were there brought to repentance by all his discourses and miracles! How hard-hearted were they! Some were very much affected for a little while; but how few constant steady followers had he! He was, notwithstanding his miracles, rejected, despised, and even murdered by the people among whom he dwelt. And they were men of the same natures as sinners in these days.

The Scripture is full of instances, sufficient to convince us, that if the Word of God will not awaken and convert sinners, nothing will. — And we see enough in these days to convince us of it. Men sometimes meet with those things by which we should not imagine, if we did not see it, and were not used to it, but that they would be thoroughly awakened and reformed. — They sometimes hear the warnings of dying men expecting to go to hell. One would think this would be enough to awaken them; and it may be they are affected with it for the present. But it only touches them. It vanishes away, and is gone like a puff of wind.

Sometimes sinners themselves are laid upon beds of sickness, and their lives hang in doubt before them. They are brought to the sides of the grave, and to the very mouth of hell, and their hearts are full of terror and amazement. Yet if they recover, they soon forget it, and return to the ways of folly and wickedness. — Sometimes this is repeated; they are taken sick again, are again in extreme peril of death, their hearts are full of amazement, and they make many promises and vows; yet being recovered, they again soon forget all, and return to sin and folly. Such things are enough to convince us, that if the Word of God be not sufficient to convince men, and make them break off their sins, no external means would be sufficient.

Perhaps some may yet be ready to think, that if sinners should see hell, and here the cries of the damned, that would be effectual, though nothing else would. But if we duly consider the matter, we shall see reason to think, that it would not have so great a tendency to turn men from sin, as the Word of God. Such a thing would doubtless be effectual to terrify and affright men, and probably to death.. Such a mean is not at all suitable to our nature and state in the world. If it should not fright men to death, it would not have so great a tendency to them to make them diligently use means for their salvation as the warnings of Scripture. It would probably drive them to despair; or so take away their spirits that they would have no heart to seek God. Instead of driving them to God, it would probably make them hate him more. It would make them more like devils; and set them a blaspheming as the damned do. For while the hearts of men are filled with natural darkness, they cannot see the glory of the divine justice appearing in such extreme torments.

Therefore, the means which God hath instituted for us, are doubtless the best, and most conducive to lead men to repentance and salvation. They are doubtless far better than any other which we can devise.

II. Hence we learn the dreadful hardness of men's hearts, since the Word of God hath no more influence upon them, and they are no more moved and wrought upon by those means which infinite wisdom hath provided. The warnings of the Word of God are, as you have heard, better and more powerful means than if one should rise form the dead to warn us, and tell us our danger, and the dreadfulness of the wrath of God. You have also heard, that if these means will not answer the end of awakening and leading sinners to repentance, no other will; neither the working of miracles, nor the hearing of God speak with an audible voice from heaven, nor anything else. — Yet how few are there who are effectually wrought upon by the Word of God! They are very thinly sown; there is but here and there one.

When we read how the children of Israel conducted themselves in the wilderness, how often they murmured and offended; we are ready to wonder at the hardness of their hearts. And when we read the history of Christ, and how the Jews hated and rejected him notwithstanding his many miracles; we are ready to wonder how they could be so hard-hearted. But we have as much reason to wonder at ourselves, for we have naturally the same sort of hearts that they had. And sinners in these days manifest a hardness of heart as much to be wondered at, in that they are not influenced by the Word of God. For they who will not hear Moses and the prophets, Jesus Christ and his apostles, neither would be persuaded, if one should rise from the dead, or if an angel should come from heaven.

The best means of awakening and conversion are plentifully enjoyed by us, much more plentifully in several respects, than they were by those who had only Moses and the prophets. In the first place, we have divine truth more fully revealed in the Bible than they had then. Light now shines abundantly clear. Gospel-truth is revealed, not in types and shadows, but plainly. Heaven and hell are much more clearly and expressly made known. We are told, that the glory of that revelation was no glory in comparison with the revelation of the gospel.

Again, we have a greater plenty of Bibles than they had under the dispensation of Moses and the prophets. Then there was no such thing as printing, and Bibles were scarce things. They seldom had any Bibles anywhere else but in their synagogues. But now we have them in our houses; we can look into them when we please. Besides Christ hath appointed the gospel-ministry, by which we have the Word of God explained and enforced every week. Yet how little influence hath the Word of God to bring men to repentance!

Let this strike conviction into those who never yet have found any such effect by the Word of God. Though you are convinced of nothing else, yet you have abundant reason to be convinced that your hearts are as hard as a stone, and that you are exceedingly stupid and sottish.

III. Hence we may learn how justly and fairly God deals with us. He gives us the best means of awakening and reclaiming us from our sins; better than if he had sent one from the dead to warn us. He gives us those means which are most suited to our nature and circumstances. He gives sinners abundant warning before he punishes them. What could he have done more than he hath done? We can devise or imagine no sort of warning which would have been better than what God hath given us. How justly therefore are ungodly men punished! How inexcusable will they be!

IV. Let all make use of the means which God hath instituted. They are the best and only means by which we may expect to obtain salvation. We shall be most inexcusable therefore if we neglect them. Let us attend to the Word of God, read and hear it carefully, consider it thoroughly, and daily walk by it. Let us be diligent in this work. The Word of God is a great price put into our hands to get wisdom and eternal salvation. Let us therefore improve it while we have it, as we know not how soon we may be deprived of it; lest Christ say to us, as in Luke 19:42, "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes"

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The Wisdom of God,

Displayed in the Way of Salvation

"To the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." -- Ephesians 3:10

Subject: The wisdom appearing in the way of salvation by Jesus Christ is far above the wisdom of the angels.

The apostle is speaking in the context of the glorious doctrine of the redemption of sinners by Jesus Christ; and how it was in a great measure kept hid in the past ages of the world. It was a mystery that before they did not understand, but now it was in a glorious manner brought to light (verse 3-5). — "By revelation he made known unto me the mystery (as I wrote afore in few words; whereby when ye read ye may understand my knowledge in the mystery of Christ), which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets, by the spirit." And (verse 8, 9) "Unto me who am less than the least of all saints is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which, from the beginning of the world, has been hid in God, who created all things by Jesus Christ."

And the apostle in the text informs us that what Christ had accomplished towards his church, the work of redemption, had not only in a great measure unveiled the mystery to the church in this world, but God had more clearly and fully opened it to the understanding even of the angels themselves, and that this was one end of God in it, to discover the glory of his wisdom to the angels. "To the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God."

One end of revealing God's counsels concerning the work of redemption, is making known God's wisdom. It is called manifold wisdom because of the manifold glorious ends that are attained by it. The excellent designs, hereby accomplished, are very manifold. The wisdom of God in this is of vast extent. The contrivance is so manifold that one may spend an eternity in discovering more of the excellent ends and designs accomplished by it, and the multitude and vast variety of things that are, by divine contrivance, brought to conspire to the bringing about those ends.

We may observe to whom it is that God would manifest this his wisdom, by revealing the mystery of our redemption; — and they are not only men, but the angels. "To the intent that now unto the principalities and powers in heavenly places might be known — the manifold wisdom of God." The angels are often called principalities and powers because of the exalted dignity of their nature. The angels excel in strength and wisdom. Those who are the wise men of the earth are called princes in the style of the apostle. 1 Cor. 2:6, "Howbeit we speak wisdom among them that are perfect, yet not the wisdom of this world, nor of the princes of this world" — verse 8, "Which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory." So the angels are called principalities for their great wisdom. They may also be so called for the honor God has put upon them, in employing them as his ministers and instruments, wherewith he governs the world, and therefore are called thrones, dominions, and principalities, and powers, Col. 1:16.

They are called principalities and powers in heavenly places, as distinguishing them from those that are in places of earthy power and dignity. The offices or places of dignity and power that the angels sustain, are not earthly, but heavenly. They are places of honor and power in the heavenly city and the heavenly kingdom.

One end of God in revealing his design or contrivance for redemption, as he has so fully and gloriously done by Jesus Christ, is that the angels in heaven may behold the glory of his wisdom by it. Though they are such bright intelligencies, and do always behold the face of God the Father, and know so much; yet here is matter of instruction for them. Here they may see more of the diving wisdom than ever they had seen before. It was a new discovery of the wisdom of God to them.

The time when this display of the wisdom of God was especially made to the angels is when Christ introduced the gospeldispensation, implied in those words, "To the intent that now unto the principalities," etc. When Christ came into the world and died, and actually performed the work of redemption — when he had fully and plainly revealed the counsels of God concerning it; and accordingly introduced the evangelical dispensation, and erected the gospel-church — then the angels understood more of the mystery of man's redemption, and the manifold designs and counsels of divine wisdom, then ever they had done before.

In the foregoing verse the apostle, after speaking of revealing this wisdom of God to man, "And to make all men see, what is the fellowship of this mystery," etc. speaks of this mystery as a thing from the beginning kept hid till now, "The mystery, which from the beginning of the world had been hid in God — that now," etc. In this verse he mentions another end, viz. that he may, at the same time, make the angels also see God's wisdom in his glorious scheme of redemption. — "Now at this time," implies that it was before a mystery kept hid from them in comparison of what it is now. And here is room enough for the angels to discover more and more to all eternity of the wisdom of God in this work.

Observe the medium by which the angels come by this knowledge, viz. the church — "That now unto principalities — might be known by the church," — i.e. by the things they see done in the church, or towards the church. and by what they see concerning the church. So has it pleased the sovereign God, that the angels should have the most glorious discoveries of divine wisdom by his doings towards his church, a sort of beings much inferior to themselves. It has pleased God to put this honor upon us.

The wisdom appearing in the way of salvation by Jesus Christ is far above the wisdom of the angels. For here it is mentioned as one end of God in revealing the contrivance of our salvation, that the angels thereby might see and know how great and manifold the wisdom of God is, to hold forth the divine wisdom to the angels' view and admiration. But why is it so, if this wisdom be not higher than their own wisdom? It never would have been mentioned as one end of revealing the contrivance of redemption, that the angels might see how manifold God's wisdom is, if all the wisdom to be seen in it was no greater than their own. It is mentioned as a wisdom such as they had never seen before, not in God, much less in themselves. That now might be known how manifold the wisdom of God is, now, four thousand years since the creation. — In all that time the angels had always beheld the face of God, and had been studying God's works of creation. Yet they never, till that day, had seen anything like that; never knew how manifold God's wisdom is, as now they knew it by the church.

SECTION I

Wonderful things done, by which salvation is procured.

SUCH is the choice of the person chosen to be our redeemer, — the substituting of him in our room, — his incarnation — his life — his death — and exaltation. And,

I. We will consider the choice of the person to be our redeemer. When God designed the redemption of mankind, his great wisdom appears in that he pitched upon his own, his only-begotten, Son, to be the person to perform the work. He was a redeemer of God's own choosing, and therefore he is called in Scripture, God's elect (Isa. 42:1). The wisdom of choosing this person to be the redeemer, appears in his being every way a fit person for this undertaking. It was necessary that the person that is the redeemer should be a divine person. — None but a divine person was sufficient for this great work. The work is infinitely unequal to any creature. It was requisite that the redeemer of sinners should be himself infinitely holy. None could take away the infinite evil of sin, but one that infinitely far from and contrary to sin himself. Christ is a fit person upon this account.

It was requisite that the person, in order to be sufficient for this undertaking, should be one of infinite dignity and worthiness, that he might be capable of meriting infinite blessings. The Son of God is a fit person on this account. It was necessary, that he should be a person of infinite power and wisdom. For this work is so difficult that it requires such an one. Christ is a fit person also upon this account. It was requisite that he should be a person infinitely dear to God the father, in order to give an infinite value to his transactions in the Father's esteem, and that the Father's love to him might balance the offense and provocation by our sins. Christ is a fit person upon this account. Therefore called the beloved (Eph. 1:6), He has made us accepted in the beloved.

It was requisite, that the person should be one that could act in this as of his own absolute right: one that, in himself, is not a servant or subject. Because, if he is one that cannot act of his own right, he cannot merit anything. He that is a servant, and that can do no more than he is bound to do, cannot merit. And then he that has nothing that is absolutely his own, cannot pay any price to redeem another. Upon this account Christ is a fit person. And none but a divine person can be fit. — And he must be a person also of infinite mercy and love. For no other person but such an one would undertake a work so difficult, for a creature so unworthy as man. Upon this account also Christ is a fit person. — It was requisite that he should be a person of unchangeable perfect truth and faithfulness. Otherwise he would not be fit to be depended on by us in so great an affair. Christ is also a fit person upon this account.

The wisdom of God in choosing his eternal Son, appears, not only in that he is a fit person; but in that he was the only fit person of all persons, whether created or uncreated. No created person, neither man nor angel, was fit for this undertaking. For we have just now shown that he must be a person of infinite holiness — dignity — power — wisdom, infinitely dear to God — of infinite love and mercy; and one that may act of his own absolute right. But no creature, how excellent soever, has any one of these qualifications. — There are three uncreated persons of the Trinity, The Father, Son, and Holy Ghost. And Christ alone of these was a suitable person for a redeemer. It was not meet, that the redeemer should be God the Father. Because he, in the divine economy of the persons of the Trinity, was the person that holds the rights of the God-head, and so was the person offended, whose justice required satisfaction; and was to be appeased by a mediator. It was not meet it should be the Holy Ghost, for in being mediator between the Father and the saints, he is in some sense so between the Father and the Spirit. The saints, in all their spiritual transactions with God, act by the Spirit; or rather, it is the Spirit of God that acts in them. They are the temples of the Holy Ghost. The Holy Spirit dwelling in them is their principle of action, in all their transactings with God. But in these spiritual transactings with God, they act by a mediator. These spiritual and holy exercises cannot be acceptable, or avail anything with God, as from a fallen creature, but by a mediator. Therefore Christ, in being mediator between the Father and the saints, may be said to be mediator between the Father and the Holy Spirit, that acts in the saints. And therefore it was meet, that the mediator should not be either the Father or the Spirit, but a middle person between them both. It is the Spirit in the saints, that seeks the blessing of God, by faith and prayer, and, as the apostle says, with groanings that cannot be uttered (Rom. 8:26) "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groanings that cannot be uttered." The Spirit in the saints seeks divine blessings of God by and through a mediator. And therefore that mediator must not be the Spirit, but another person.

It shows a divine wisdom, to know that he was a fit person. No other but one of divine wisdom could have known it. None but one of infinite wisdom could have thought of him to be a redeemer of sinners. For he, as he is God, is one of the persons offended by sin, against whom man by his sin had rebelled. Who but God infinitely wise could ever have thought of him to be a redeemer of sinners; against whom they had sinned, to whom they were enemies, and of whom they deserved infinitely ill? Who would ever have thought of him as one that should set his heart upon man, and exercise infinite love and pity to him and exhibit infinite wisdom, power, and merit in redeeming him? We proceed,

II. To consider the substituting of this person in our room. After choosing the person to be our redeemer, the next step of divine wisdom is, to contrive the way how he should perform this work. If God had declared who the person was that should do this work and had gone no further, no creature could have thought which way this person could have performed the work. If God had told them that his own Son must be the redeemer, and that he alone was a fit person for the work, and that he was a person every way fit and sufficient for it, — but had proposed to them to contrive a way how this fit and sufficient person should proceed, — we may well suppose that all created understandings would have been utterly at a loss.

The first thing necessary to be done is that this Son of God should become our representative and surety. And so be substituted in the sinner's room. But who of created intelligences would have thought of any such thing as the eternal and infinitely beloved Son of God being substituted in the room of sinners? his standing in stead of a sinner, a rebel, an object of the wrath of God? Who would have thought of a person of infinite glory representing sinful worms, that had made themselves by sin infinitely provoking and abominable?

For if the Son of God be substituted in the sinner's room, then his sin must be charged upon him. He will thereby take the guilt of the sinner upon himself. He must be subject to the same law that man was, both as to the commands, and threatenings. But who would have thought of any such thing concerning the Son of God? But we proceed,

III. To consider the incarnation Of Jesus Christ. The next step of divine wisdom in contriving how Christ should perform the work of redeeming sinners, was in determining his incarnation. Suppose God had revealed his counsels thus far to created understandings, that his own Son was the person chosen for this work, that he had substituted him in the sinner's obligations and guilt on himself — and had revealed no more, but had left the rest to them to find out. It is no way probable that even then they could ever have thought of a way, whereby this person might actually have performed the work of redemption. For if the Son of God be substituted in the sinner's stead, then he takes the sinners' obligations on himself. For instance, he must take the obligation the sinner is under to perform perfect obedience to the divine law. But it is not probable, that any creature could have conceived how that could be possible. — How should a person who is the eternal JEHOVAH, become a servant, be under law, and perform obedience even to the law of man?

And again, if the Son of God be substituted in the sinner's stead, then he comes under the sinner's obligation to suffer the punishment which man's sin had deserved. And who could have thought that to be possible? For how should a divine person, who is essentially, unchangeably, and infinitely happy, suffer pain and torment? And how should he who is the object of God's infinitely dear love, suffer the wrath of his Father? It is not to be supposed, that created wisdom ever would have found out a way how to have got over these difficulties. But divine wisdom has found out a way, viz. by the incarnation of the Son of God. That the Word should be made flesh, that he might be both God and man, in one person. What created understanding could have conceived that such a thing was possible? Yet these things could never be proved to be impossible. This distinction duly considered will show the futility of many Socinian objections.

And if God had revealed to them that it was possible and even that it should be, but left them to find out how it should be, we may well suppose that they would all have been puzzled and confounded to conceive of a way for so uniting a man to the eternal Son of God, that they should be but one person, that one who is truly a man in all respects, should indeed be the very same Son of God that was with God from all eternity. This is a great mystery to us. Hereby, a person that is infinite, omnipotent, and unchangeable, is become, in a sense, a finite, a feeble man, a man subject to our sinless infirmities, passions, and calamities! The great God, the sovereign of heaven and earth, is thus become a worm of the dust. (Psa. 22:6) "I am a worm, and no man." He that is eternal and self-existent, and all-sufficient, now is come to stand in need of food and clothing. He becomes poor, "has not where to lay his head; — stands in need of the charity of men, and is maintained by it! It is far above us, to conceive how it is done. It is a great wonder and mystery to us. But it was no mystery to divine wisdom.

IV. The next thing to be considered is the life of Christ in this world. The wisdom of God appears in the circumstances of his life — and in the work and business of his life.

First, the circumstances of his life. If God had revealed that his own Son should be incarnate, and should live in this world in the human nature, and it had been left to men to determine what circumstances of life would have been most suitable for him, human wisdom would have determined, that he should appear in the world in a most magnificent manner, with very extraordinary outward ensigns of honor, authority, and power, far above any of the kings of the earth. That here he should reign in great visible pomp and splendor over all nations. — And thus it was that men's wisdom did determine, before Christ came. The wise, the great men among the Jews, scribes and Pharisees, who are called "Princes of this world," did expect the Messiah would thus appear. But the wisdom of God chose quite otherwise. It chose that when the Son of God became man, he should begin his life in a stable, for many years dwell obscurely in a family of low degree in the world, and be in low outward circumstances, that he should be poor, and not have where to lay his head, that he should be maintained by the charity of some of his disciples, that he should "Grow up as a tender plant, and as a root out of a dry ground," (Isa. 53:2). "That he should not cry, nor lift up, nor cause his voice to be heard in the streets," (Isa. 42:2). That he should come to Zion in a lowly manner, "riding on an ass, and a colt the foal of an ass." —

"That he should be despised and rejected of men, a man of sorrows, and acquainted with grief."

And now the divine determination in this matter is made known, we may safely conclude that it is far the most suitable, and that it would not have been at all suitable for God, when he was manifest in flesh, to appear with earthly pomp, wealth, and grandeur. No! these things are infinitely too mean and despicable for the Son of God to show as if he affected or esteemed them. Men, if they had this way proposed to them, would have been ready to condemn it, as foolish and very unsuitable for the Son of God. "But the foolishness of God is wiser than men," (1 Cor. 1:25). "And God hath brought to nought the wisdom of this world, and the princes of this world," (1 Cor. 2:6). Christ, by thus appearing in mean and low outward circumstances in the world, has poured contempt upon all worldly wealth and glory, and has taught us to despise it. And if it becomes mean men to despise them, how much more did it become the Son of God! And then Christ hereby has taught us to be lowly in heart. If he who was infinitely high and great, was thus lowly, how lowly should we be, who are indeed so vile!

Second, the wisdom of God appears in the work and business of the life of Christ. Particularly , that he should perfectly obey the law of God, under such great temptations, that he should have conflicts with, and overcome, for us, in a way of obedience, the powers of earth and hell, that he should be subject to, not only the moral law, but the ceremonial also, that heavy yoke of bondage. Christ went through the time of his public ministry, in delivering to us divine instructions and doctrines. The wisdom of God appears in giving us such a one to be our prophet and teacher, who is a divine person, who in himself the very wisdom and Word of God; and was from all eternity in the bosom of the Father. His word is of greater authority and weight than if delivered by the mouth of an ordinary prophet. And how wisely ordered that the same should be our teacher and Redeemer, in order that his relations and offices, as Redeemer, might the more sweeten and endear his instructions to us. We are ready to give heed to what is said by those who are dear to us. Our love to their persons makes us to delight in their discourse. It is therefore wisely ordered, that he who has done so much to endear himself to us, should be appointed our great prophet, to deliver to us divine doctrines.

V. The next thing to be considered is the death of Christ. This is a means of salvation for poor sinners, that no other but divine wisdom would have pitched upon. And when revealed, it was doubtless greatly to the surprise of all the hosts of heaven, and they never will cease to wonder at it. How astonishing is it, that a person who is blessed forever, and is infinitely and essentially happy, should endure the greatest sufferings that ever were endured on earth! That a person who is the supreme Lord and judge of the world, should be arraigned, and should stand at the judgment-seat of mortal worms, and then be condemned. That a person who is the living God, and the fountain of life, should be put to death. That a person who created the world, and gives life to all his creatures, should be put to death by his own creatures. That a person of infinite majesty and glory, and so the object of love, praises, and adorations of angels, should be mocked and spit upon by the vilest of men. That a person, infinitely good, and who is love itself, should suffer the greatest cruelty. That a person who is infinitely beloved of the Father, should be put to inexpressible anguish under his own Father's wrath. That he who is King of heaven, who has heaven for his throne, and the earth for his footstool, should be buried in the prison of the grave. How wonderful is this! And yet this is the way that God's wisdom has fixed upon, as the way of sinner's salvation, as neither unsuitable nor dishonorable to Christ.

VI. The last thing done to procure salvation for sinners is Christ's exaltation. Divine wisdom saw it needful, or most expedient, that the same person who died upon the cross, should sit at his right hand, on his own throne, as supreme Governor of the world, and should have particularly the absolute disposal of all things relating to man's salvation, and should be the judge of the world. This was needful, because it was requisite that the same person who purchased salvation, should have the bestowing of it. For it is not fit, that God should at all transact with the fallen creature in a way of mercy, but by a mediator. And this is exceedingly for the strengthening of the faith and comfort of the saints, that he who has endured so much to purchase salvation for them, has all things in heaven and in delivered unto him, that he might bestow eternal life on them for whom he purchased it. And that the same person that loved them so greatly as to shed his precious blood for them, was to be their final judge.

This then was another thing full of wonders, that he who was man as well as God, he who was a servant, and died like a malefactor; should be made the sovereign Lord of heaven and earth, angels and men, the absolute disposer of eternal life and death, the supreme judge of all created intelligent beings, for eternity: and should have committed to him all the governing power of God the Father. And that, not only as God, but as God-man, not exclusive of the human nature.

As it is wonderful, that a person who is truly divine should be humbled so as to become a servant, and to suffer as a malefactor, so it is in like manner wonderful that he who is God-man, not exclusive of the manhood, should be exalted to the power and honor of the great God of heaven and earth. But such wonders as these has infinite wisdom contrived, and accomplished in order to our salvation.

SECTION II

In this way of salvation God is greatly glorified.

GOD has greatly glorified himself in the work of creation and providence. All his works praise him, and his glory shines brightly from them all. But as some stars differ from others in glory, so the glory of God shines brighter in some of his works than in others. And amongst all these, the work of redemption is like the sun in his strength. The glory of the author is abundantly the most resplendent in this work.

I. Each attribute of God is glorified in the work or redemption. How God has exceedingly glorified his wisdom, may more fully appear before we have done with this subject. But more particularly,

First, God has exceedingly glorified his power in this work. — It shows the great and inconceivable power of God to unite natures so infinitely different, as the divine and human nature, in one person. If God can make one who is truly God, and one that is truly man, the self-same person, what is it that he cannot do? This is a greater and more marvelous work than creation.

The power of God most gloriously appears in man's being actually saved and redeemed in this way. In his being bought out of a state of sin and misery, into a conformity to God, and at last to the full and perfect enjoyment of God. This is a more glorious demonstration of divine power, than creating things out of nothing, upon two accounts. One is, the effect is greater and more excellent. To produce the new creature is a more glorious effect, than merely to produce a creature. — Making a holy creature, a creature in the spiritual image of God, in the image of the divine excellencies, and a partaker of the divine nature — is a greater effect than merely to give being. And therefore as the effect is greater, it is a more glorious manifestation of power.

And then, in this effect of the actual redemption of sinners, the term from which, is more distant from the term to which, than in the work of creation. The term from which, in the work of creation, is nothing, and the term to which, is being. But the term from which, in the work of redemption, is a state infinitely worse than nothing; and the term to which, a holy and a happy being, a state infinitely better than mere being. The terms in the production of the last are much more remote from one another, than in the first.

And then the production of this last effect is a more glorious manifestation of power than the work of creation, the terms are very distant — as nothing is very remote from being — yet there is no opposition to the creating power of God. — But in redemption, the divine power meets with and overcomes great opposition. There is great opposition in a state of sin to a state of grace. Men's lusts and corruptions are exceedingly opposite to grace and holiness, and greatly resist the production of the effect. But this opposition is completely overcome in actual redemption.

Besides, there is the great opposition from Satan. The power of God is very glorious in this work because it therein conquers the strongest and most powerful enemies. Power never appears more illustrious than in conquering. Jesus Christ, in this work, conquers and triumphs over thousands of devils, strong and mighty spirits, uniting all their strength against him. Luke 11:21, "When a strong man armed keepeth his palace, his goods are in peace, but when a stronger than he shall overcome him, he taketh from his all his armour wherein he trusted, and divideth his spoil." Col. 2:15, "And having spoiled principalities and powers, he made a show of them openly, triumphing over them in the cross."

Second, the justice of God is exceedingly glorified in this work. God is so strictly and immutably just, that he would not spare his beloved Son when he took upon him the guilt of men's sins, and was substituted in the room of sinners. He would not abate him the least mite of that debt which justice demanded. Justice should take place, though it cost his infinitely dear Son his precious blood, and his enduring such extraordinary reproach, and pain, and death in its most dreadful form.

Third, the holiness of God is also exceedingly glorious in this work. Never did God so manifest his hatred of sin as in the death and sufferings of his only-begotten Son. Hereby he showed himself unappeasable to sin, and that it was impossible for him to be at peace with it.

Fourth, God has also exceedingly glorified his truth in this way, both in his threatenings and promises. Herein is fulfilled the threatenings of the law, wherein God said, "In the day thou eatest thereof thou shalt surely die. And cursed is every one that continueth not in all things written in the book of the law to do them." God showed hereby, that not only heaven and earth should pass away, but, which is more, that the blood of him who is the eternal Jehovah should be spilt, rather than one jot or tittle of his word should fail, till all be fulfilled.

Fifth, and lastly, God has exceedingly glorified his mercy and love in this work. The mercy of God was an attribute never seen before in its exercises, till it was seen in this work of redemption, or the fruits of it. The goodness of God appeared towards the angels in giving them being and blessedness. It appeared glorious towards man in his primitive state, a state of holiness and happiness. But now God has shown that he can find in his heart to love sinners, who deserve his infinite hatred. And not only has he shown that he can love them, but love them so as to give them more and do greater things for them than ever he did for the holy angels, that never sinned nor offended their Creator. He loved sinful men so as to give them a greater gift than ever he gave the angels; so as to give his own Son, and not only to give him to be their possession and enjoyment, but to give him to be their sacrifice. And herein he has done more for them than if he had given them all the visible world; yea, more than if he had given them all the angels, and all heaven besides. God has loved them so, that hereby he purchased for them deliverance from eternal misery, and the possession of immortal glory.

II. Each person of the Trinity is exceedingly glorified in this work. Herein the work of redemption is distinguished from all the other works of God. The attributes of God are glorious in his other works. But the three persons of the Trinity are distinctly glorified in no work as in this of redemption. In this work every distinct person has his distinct parts and offices assigned him. Each one has his particular and distinct concern in it, agreeable to their distinct, personal properties, relations, and economical offices. The redeemed have an equal concern with and dependence upon each person, in this affair, and owe equal honor and praise to each of them.

The Father appoints and provides the Redeemer, and accepts the price of redemption. The Son is the Redeemer and the price. He redeems by offering up himself. The Holy Ghost immediately communicates to us the thing purchased. Yea, and he is the good purchased. The sum of what Christ purchased for us is holiness and happiness. But the Holy Ghost is the great principle both of all holiness and happiness. The Holy Ghost is the sum of all that Christ purchased for men. Gal. 3:13, 14, "He was made a curse for us, that we might receive the promise of The Spirit, through faith."

The blessedness of the redeemed consists in partaking of Christ's fullness, which consists in partaking of that Spirit, which is given not by measure unto him. This is the oil that was poured upon the head of the church, which ran down to the members of his body, to the skirts of his garment. Thus we have an equal concern with and dependence upon each of the persons of the Trinity, distinctly; upon the Father, as he provides the Redeemer, and the person of whom the purchase is made, — the Son as the purchaser, and the price, — the Holy Ghost, as the good purchased.

SECTION III

The good attained by salvation is wonderfully various and exceeding great.

HERE we may distinctly consider — the variety — and the greatness — of the good procured for men.

I. The good procured by salvation is wonderfully various. Here are all sorts of good procured for fallen man, that he does or can really need, or is capable of. The wisdom of God appears in the way of salvation, in that it is most worthy of an infinitely wise God, because every way perfect and sufficient. We, in our fallen state, are most necessitous creatures, full of wants: but they are here all answered. Every sort of good is here procured, whatever would really contribute to our happiness, and even many things that we could not have thought of, had not Christ purchased them for us, and revealed them to us. Every demand of our circumstances, and craving of our natures, is here exactly answered. For instance,

First, we stand in need of peace with God. We had provoked God to anger, his wrath abode upon us, and we needed to have it appeased. This is done for us in this way of salvation. For Christ, by shedding his blood, has fully satisfied justice, and appeased God's wrath, for all that shall believe in him. By the sentence of the law we were condemned to hell. And we needed to have our sins pardoned that we might be delivered from hell. But in this work, pardon of sin and deliverance from hell, is fully purchased for us.

Second, we needed not only to have God's wrath appeased and our sins pardoned, but we needed to have the favor of God. To have God, not only not our enemy, but our friend. Now God's favor is purchased for us by the righteousness of Jesus Christ.

Third, we needed not only to be delivered from hell, but to have some satisfying happiness bestowed. Man has a natural craving and thirst after happiness. And [he] will thirst and crave, till his capacity is filled. And his capacity is of vast extent. And nothing but an infinite good can fill and satisfy his desires. But, notwithstanding, provision is made in this way of salvation to answer those needed, there is a satisfying happiness purchased for us, that which is fully answerable to the capacity and cravings our souls.

Here is food procured to answer all the appetites and faculties of our souls. God has made the soul of man of a spiritual nature. And therefore he needs a corresponding happiness, some spiritual object, in the enjoyment of which he may be happy. Christ has purchased the enjoyment of God, who is the great and original Spirit, as the portion of our souls. And he has purchased the Spirit of God to come and dwell in us as an eternal principle of happiness.

God has made man a rational, intelligent creature. And man needs some good that shall be a suitable object of his understanding for him to contemplate, wherein he may have full and sufficient exercise for his capacious faculties, in their utmost extent. Here is an object that is great and noble, and worthy of the exercise of the noblest faculties of the rational soul. — God himself should be theirs, for them forever to behold and contemplate. His glorious perfections and works are most worthy objects. And there is room enough for improving them, and still to exercise their faculties to all eternity. — What object can be more worthy to exercise the understanding of a rational soul, than the glories of the Divine Being, with which the heavenly intelligences, and even the infinite understanding of God himself is entertained.

Our souls need some good that shall be a suitable object of the will and affections, a suitable object for the choice, the acquiescence, the love, and the joy of the rational soul. Provision is made for this also in this way of salvation. There is an infinitely excellent Being offered to be chosen, to be rested in, to be loved, to be rejoiced in, by us, even God himself, who is infinitely lovely, the fountain of all good; a fountain that can never be exhausted, where we can be in no danger of going to excess in our love and joy. And here we may be assured ever to find our joy and delight in enjoyments answerable to our love and desires.

Fourth, there is all possible enjoyment of this object procured in this way of salvation. When persons entirely set their love upon another, they naturally desire to see that person. Merely to hear of the person, does not satisfy love. So here is provision made that we should see God, the object of our supreme love. Not only that we should hear and read of him in his word, but that we should see him with a spiritual eye here. And not only so, but that we should have the satisfaction of seeing God face to face hereafter. This is promised Mat. 5:8, "Blessed are the pure in heart; for they shall see God." It is promised that we shall not see God, as through a glass darkly, as we do now, but face to face, 1 Cor. 13:12. That we shall see Christ as He is, 1 John 3:2.

We naturally desire not only to see those whom we love, but to converse with them. Provision is made for this also, that we should have spiritual conversation with God while in this world, and that we should be hereafter admitted to converse with Christ in the most intimate manner possible. Provision is made in this way of salvation, that we should converse with God much more intimately than otherwise it would have been possible for us. For now Christ is incarnate, is in our nature. He is become one of us, whereby we are under advantages for an immensely more free and intimate converse with him, than could have been, if he had remained only in the divine nature, and so in a nature infinitely distant from us. — We naturally desire not only to converse with those whom we greatly love, but to dwell with them. Provision, through Christ, is made for this. It is purchased and provided that we should dwell with God in his own house in heaven, which is called our Father's house. — To dwell forever in God's presence, and at his right hand.

We naturally desire to have a right in that person whom we greatly love. Provision is made, in this way of salvation, that we should have a right in God; a right to Him. This is the promise of the covenant of grace, "That he will be our God." God, with all his glorious perfections and attributes, with all his power and wisdom, and with all his majesty and glory, will be ours. So that we may call him our inheritance, and the portion of our souls. What we can humbly claim by faith, having this portion made over to us by a firm instrument, by a covenant ordered in all things and sure. — And we may also hereby claim a right to Jesus Christ. Love desires that the right should be mutual. The lover desires, not only to have a right to the beloved, but that the beloved should also have a right to him. He desires to be his beloved's, as well as his beloved should be his. Provision is also made for this, in this wise method of salvation, that God should have a special propriety in the redeemed, that they should be in a distinguishing manner his, that they should be his peculiar people. We are told that God sets apart the godly for himself, Psa. 4:3. They are called God's jewels. The spouse speaks it with great satisfaction and rejoicing. Song 2:16, "My beloved is mine, and I am His."

Love desires to stand in some near relation to the beloved. Provision is made by Christ, that we should stand in the nearest possible relation to God, that he should be our Father, and we should be his children. We are often instructed in the Holy Scriptures, that God is the Father of believers, and that they are his family. — And not only so, but they stand in the nearest relation to Christ Jesus. There is the closest union possible. The souls of believers are married to Christ. The church is the bride, the Lamb's wife. Yea, there is yet a nearer similitude. Believers are as the very members of Christ, and of his flesh and of his bones, Eph. 5:30. Yea, this is not near enough yet, but they are one spirit, 1 Cor. 6:17.

Love naturally inclines to a conformity to the beloved. To have those excellencies, upon the account of which he is beloved, copied in himself. Provision is made in this way of salvation, that we may be conformed to God; that we shall be transformed into the same image. 2 Cor. 3:18, "We all with open face, beholding as in a glass the glory of the Lord, are changed into the same image form glory to glory." — And that hereafter we shall see him as he is, and be like him.

It is the natural desire of love to do something for the beloved, either for his pleasure or honor. Provision is made for this also, in this way of salvation, that we should be made instruments of glorifying God, and promoting his kingdom here, and of glorifying him to all eternity.

Fifth, in this way of salvation, provision is made for our having every sort of good that man naturally craves, as honor, wealth, and pleasure. — Here is provision made that we should be brought to the highest honor. This is what God has promised, that those that honor him, he will honor. And that true Christians shall be kings and priest unto God. — Christ promised, that as his Father has appointed unto him a kingdom, so he will appoint unto them, that they may eat and drink at his table in his kingdom. He has promised to crown them with a crown of glory, and that they shall sit with him in his throne. That he will confess their names before his Father, and before his angels. That he will give them a new name; and that they shall walk with him in white.

Christ has also purchased for them the greatest wealth. All those that are in Christ are rich. They are now rich. They have the best riches, being rich in faith, and the graces of the Spirit of God. They have gold tried in the fire. They have durable riches and righteousness. They have treasure in heaven, where neither thief approaches, nor moth corrupts. An inheritance incorruptible, undefiled, and fadeth not away. They are possessors of all things.

Christ has also purchased pleasure for them, pleasures that are immensely preferable to all the pleasures of sense, most exquisitely sweet, and satisfying. He has purchased for them fullness of joy, and pleasures forevermore at God's right hand. And they shall drink of the river of God's pleasure.

Sixth, Christ has purchased all needed good both for soul and body. While we are here, we stand in need of these earthly thing. And of these Christ has purchased all that are best for us. He has purchased for the body that God should feed and clothe us. Mat. 6:26, "How much more shall he feed you, O ye of little faith!" How much more shall he clothe you! Christ has purchased, that God should take care of us, and provide what is needed of these things, as a father provides for his children. 1 Pet. 5:7, "Casting your care upon him, for he careth for you."

Seventh, Christ has purchased good that is suitable for his people in all conditions. There is, in this way of salvation, respect had to, and provision made for, all circumstances that they can be in. Here is provision made, for a time of affliction — for a time of poverty and pinching want — for a time of bereavement and mourning — for spiritual darkness — for a day of temptation — for a time of persecution — and for a time of death. Here is such a provision made that is sufficient to carry a person above death, and all it terrors, and to give him a complete triumph over that king of terrors. Here is enough to sweeten the grave, and make it cease to seem desirable, and in its near approach to be not terrible but joyful.

Eighth, there is provision made in this way of salvation for the life and blessedness of soul and body to all eternity. Christ has purchased, that we should be delivered from a state of temporal death, as well as spiritual and eternal. The bodies of the saints shall be raised to life. He has purchased all manner of perfection for the body of which it is capable. It shall be raised a spiritual body in incorruption and glory, and be made like Christ's glorious body, to shine as the sun in the kingdom of his Father, and to exist in a glorified state in union with the soul to all eternity.

Ninth, but man in his fallen state still needs something else in order to his happiness, that these fore-mentioned blessings should be purchased for him, viz.. he needs to be qualified for the possession and enjoyment of them. In order to our having a title to these blessings of the covenant of grace (so that we can scripturally claim an interest in them), there is a certain condition must be performed by us. We must believe in the Lord Jesus Christ, and accept of him as offered in the gospel for a Savior. But, as we cannot do this of ourselves, Christ has purchased this also for all the elect. He has purchased, that they shall have faith given them, whereby they shall be (actively) united to Christ, and so have a (pleadable) title to his benefits.

But still something further is necessary for man, in order to his coming to the actual possession of the inheritance. A man, as soon as he has believed, has a title to the inheritance. But in order to come to the actual possession of it, he must persevere in a way of holiness. There is not only a gate that must be entered, but there is a narrow way that must be traveled before we can arrive at heavenly blessedness. And that is a way of universal and persevering holiness. But men, after they have believed, cannot persevere in a way of holiness of themselves. But there is sufficient provision made for this also, in the way of salvation by Jesus Christ. The matter of a saint's perseverance is sufficiently secured by the purchase that Christ has made.

But still there is something else needful in order to qualify a person for the actual entering upon the enjoyments and employments of a glorified estate, viz. that he should be made perfectly holy; that all remainders of sin should be taken away. For there cannot any sin enter into heaven. No soul must go into the glorious presence of God, with the least degree of the filth of sin. But there is provision made. For Christ has purchased that all sin shall be taken away out of the hearts of believers at death, and that they should be made perfectly holy, whereby they shall be fully and perfectly qualified to enter upon the pleasures and enjoyments of the new Jerusalem.

II. To consider the good attained for us by this way of salvation, as exceeding great.

There is not only every sort of good we need, but of every sort in that degree, so as to answer the extent of our capacity, and the greatest stretch of our desires, and indeed of our conceptions. They are not only greater than our conceptions are here, but also greater than ever they could be, were it not that God's relation, and our own experience, will teach us. They are greater than the tongue of angels can declare, the deliverance that we have in it is exceeding great. It is deliverance from guilt, from sin itself, from the anger of God, and from the miseries of hell.

How great is the good conferred! The objective good in the infinite God, and the glorious Redeemer, Jesus Christ. How great is the love of the Father, and the Son! And how near the relation between them and the true believer! How close the union, how intimate the communion, and ultimately how clear will be the vision in glory!

There are great communications made to the believing soul on earth, but how much greater in heaven! Then their conformity to God will be perfect, their enjoyment of him will be full, their honor great and unsullied, and the glory of body and soul ineffable. The riches of the Christian are immense. All things are included in his treasure. Pleasures unspeakably and inconceivably great await him, rivers of delight, fullness of joy; and all of infinite duration.

The benefit procured for us, is doubly infinite. Our deliverance is an infinite benefit, because the evil we are delivered from in infinite. And the positive good bestowed is eternal, viz. the full enjoyment of all those blessings merited.

SECTION IV

How angels are benefited by the salvation of men.

SO has the wisdom of God contrived this affair, that the benefit of what he has done therein should be so extensive, as to reach the elect angels. It is for men that the work of redemption is wrought out. And yet the benefit of the things done in this work is not confined to them, though all that is properly called redemption, or included in it, is confined to men. The angels cannot partake in this, having never fallen. Yet they have great indirect benefit by it. — God has so wisely ordered, that what has been done in this directly and especially for men, should redound to the exceeding benefit of all intelligent creatures who are in favor with God. The benefit of it is so diffusive as to reach heaven itself. So great and manifold is the good attained in this work, that those glorious spirits who are so much above us, and were so highly exalted in happiness before, yet should receive great addition hereby. — I will show how in some particulars.

I. The angels hereby see a great and wonderful manifestation of the glory of God. The happiness of angels as well as of men consists very much in beholding the glory of God. The excellency of the Divine Being is a most delightful subject of contemplation to the saints on earth, but much more to the angels in heaven. The more holy any being is, the more sweet and delightful will it be to him to behold the glory and beauty of the Supreme Being. — Therefore the beholding of the glory of God must be ravishing to the holy angels of God who are perfect in holiness, and never had their minds leavened with sin. The manifestations of the glory of God, are as it were the food that satisfies the angels. They live thereon. It is their greatest happiness.

It is without doubt much of their employment to behold the glory of God appearing in his works. Therefore this work of redemption greatly contributes to their happiness and delight, as the glory of God is so exceedingly manifested by it. For what is done, is done, in the sight of the angels, as is evident by many passages of Holy Scripture. And they behold the glory of God appearing herein with entertainment and delight, as it is manifest by 1 Pet. 1:12, "Which things the angels desire to look into."

The angels have this advantage, that now they may behold the glory of God in the face of Jesus Christ, where it shines with a peculiar luster and brightness. 1 Tim. 3:16, "Great is the mystery of godliness, God was manifested in the flesh, justified in the spirit, seen of angels." Perhaps all God's attributes are more gloriously manifested in this work than in any other that ever the angels saw. There is certainly a fuller manifestation of some of his attributes than ever they saw before, as is evident by the text. And especially, it is so with respect to the mercy of God, that sweet and endearing attribute of the divine nature. The angels of heaven never saw so much grace manifested before, as in the work of redemption, nor in any measure equal to it. How full of joy does it fill the hearts of the angels, to see such a boundless and bottomless ocean of love and grace in their God. And therefore with what rejoicing do all the angels praise Christ for his being slain! Rev. 5:11, 12, "And I beheld and heard the voice of many angels round about the throne, and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

II. They have this benefit by it, that hereby Jesus Christ, God-man, is become their head. God, subsisting in three persons, Father, Son, and Holy Ghost, was the king of angels, and would have been, if it had not been for our redemption. But it was owing to what is done in this work, that Jesus Christ as God-man, becomes the head of the angels. Christ is now not only the head of angels simply as God, but as God-man. Col. 2:10, "And ye are complete in him, who is the head of all principality and power." Eph. 1:20-22, "Which he wrought in Christ, when he raised him from the dead, and set him on his own right hand in heavenly places, far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet, and gave him to be head over all things to the church."

This is a part of the exaltation and glory of Christ which God confers on him as his reward. And not only so, but it is greatly to the angels' benefit. It is God's manner in his dealings with his elect creatures, in the same works wherein he glorifies himself, or his Son, greatly to benefit them. The same dealings of his that are most for his glory, shall be most for their good. — That Christ, God-man, should be made the head of the angels, is greatly to their benefit several ways.

First, because they become hereby more nearly related to so glorious a person, the Son of God, than otherwise they would have. The angels esteem it a great honor done them to be related to such a person as Jesus Christ, God-man, who is an infinitely honorable person.

The angels, by Christ becoming their head, are with the saints gathered together in one in Christ, Eph. 1:10. They by virtue hereof, though Christ be not their Redeemer as he is ours, have a right and propriety in this glorious person, as well as we. He is theirs. Though not their Savior, yet he is their head of government, and head of influence.

Second, again, this is greatly to their benefit, as they are under advantages for a far more intimate converse with God. The divine nature is at an infinite distance from the nature of angels, as well as from the nature of man. This distance forbids a familiarity and intimacy of intercourse. — It is therefore a great advantage to the angels that God has come to them in a created nature, and in that nature has become their head, so that their intercourse and enjoyment may be more intimate. They are invited by the similar qualifications of the created nature, with which the Son of God is invested.

Third, it is for the benefit of the angels, as hereby the elect of mankind are gathered into their society. Christ, by the work of redemption, gathers in the elect of mankind to join the angels of heaven. Eph. 1:10, "That in the dispensation of the fullness of times, he might gather in one all things in Christ, both which are in heaven, and which are on earth, even in him." Men are brought in to join with the angels in their work of praising God, to partake with them of their enjoyments. The angels greatly rejoice at this. They rejoice when but one person is gathered in, as Christ teaches us. Luke 15:10, "Likewise I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth." The heavenly society is made more complete by this accession of the saints to it. They contribute to the happiness of each other. The angels rejoice that others are added to join them and assist them in praising God. — And thus the vacancy by the fall of angels is filled up.

Fourth, it tends to make the angels to prize their happiness the more when they see how much it cost to purchase the same happiness for man. Though they knew so much, yet they are not incapable of being taught more and more the worth of their own happiness. For when they saw how much it cost to purchase the same happiness for man,

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