92SermonsofJonathanEdwards
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.
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The Sorrows of the Bereaved Spread
Before Jesus
"And his disciples came and took up the body and buried it, and went and told Jesus." -- Matthew 14:12
Subject: When anyone is taken away by death that has been eminent in the work of the gospel ministry, 'tis suitable that such as are bereaved thereby should go and spread their sorrows before Jesus.
Concerning these words I would observe three things.
I. On what occasion that was, that we have an account of in the text. It was on occasion of the death of John the Baptist, who was a person whose business it had been to preach the gospel of the kingdom of God. He was a minister of Jesus Christ, and had been improved to do great service, was an instrument of much good to many in Judea and Jerusalem, in his lifetime. He was cruelly murdered by Herod, at the instigation of Herodias, having exposed himself to her malice by faithfully reproving them for their incestuous wickedness.
II. We may observe who the persons were spoken of in the text. They were those that had been the disciples of John the Baptist, that had sat at his feet to hear him preach the gospel, that were his constant followers, that were with him as those that received great benefit by his ministry, and were as it were his children.
III. We may observe their behavior on this occasion, consisting in two things.
First, that whereby they showed their regard to the remains of the deceased, They took up the body and buried it. It had been used in a barbarous manner, by others, that had also been his hearers, and were under special obligations to have treated him with honor. They cruelly murdered him, by severing his head from his body; and his head was carried in a charger to Herodias, that she, instead of paying that respect that was due to the remains of so venerable a person, might have her malice and cruelty gratified by such a spectacle, and that she might thence take occasion to insult the dead. While that part of the dead body was thus used by Herodias, his disciples, out of respect and honor to their master and teacher, decently interred the rest.
Second, that which they did, consequent on this, for God's glory and their own good, They went and told Jesus. Him they knew to be one that their master John, while he lived, had testified a great regard to. Jesus was he whose forerunner John was; whom he had preached, and of whom he had said, "Behold the Lamb of God, that taketh away the sin of the world:" And, "This is he, of whom I said, After me cometh one that is preferred before me;" and whom he saw, and bare record that this is the Son of God. And probably they knew that Christ was one that had put great honor upon John their teacher in his lifetime. For he, though he was the Son of God, and John's Maker and Savior, yet came to him to be baptized of him, and had said of him, that "Among those that were born of women, there had not risen a greater than John the Baptist."
It was now a sorrowful time with John's disciples; when they were thus bereaved of him whose teachings they had sat under. And the manner of his death was doubtless very grievous to them. They were like a company of sorrowful, distressed, bereaved children. And what do they do in their sorrows, but go to Jesus with their complaint. The first thing that they do, after paying proper regards to the remains of their dear master, is to go to Christ, to spread their case before him, seeking comfort and help from him. Thus they sought their own benefit.
And probably one end of their immediately going and telling Jesus was, that he, being informed of it, might conduct himself accordingly, as his wisdom should direct, for the interest of his own kingdom. When so great a person as John the Baptist, the forerunner of Christ, was thus martyred, it was a great event, in which the common cause, in which both Christ and he were engaged, was greatly concerned. It was therefore fit that he that was at the head of the whole affair should be informed of it, for his future conduct in the affairs of his kingdom. And accordingly we find that Jesus seems immediately to be influenced in his conduct by these tidings; as you may see in the next verse. "When Jesus heard of it, he departed thence by a ship into a desert place apart." Thus John's disciples sought God's glory.