92SermonsofJonathanEdwards (continued)
would not be such a difficulty with you to allow him the dignity of such absolute sovereignty, as that he should order as he pleases, whether every single man should stand for himself, or whether a common father should stand for all.
3. It is from mean thoughts of God, that you trust in your own righteousness, and think that God ought to respect you for it. If you knew how great a Being he is, if you saw that he is God indeed, you would see how unworthy, how miserable a present it is to be offered to such a Being. It is because you are blind, and know not what a Being he is with whom you have to do, that you make so much of your own righteousness. If you had your eyes open to see that he is God indeed, you would wonder how you could think to commend yourselves to so great a Being by your gifts, by such poor affections, such broken prayers, wherein is so much hypocrisy, and so much selfishness. — If you had not very mean thoughts of God, you would wonder that ever you could think of purchasing the favor and love of so great a God by your services. You would see that it would be unworthy of God to bestow such a mercy upon you, and peace with him, and his everlasting love, and the enjoyment of himself, for such a price as you have to offer; and that he would exceedingly dishonor himself in so doing. — If you saw what God is, you would exclaim, as Job did, Job 42:5, 6, "Now mine eye seeth thee; wherefore I abhor myself, and repent in dust and ashes." And as Isaiah did, Isa. 6:5, "Woe is me, for I am undone, because I am a man of unclean lips; for mine eyes have seen the King, the Lord of hosts."
4. It is from mean thoughts of God, that you contend with him, because he bestows grace on some, and not on others. Thus God does. He hath mercy on whom he will have mercy; he takes one, and leaves another, of those who are in like circumstances; as it is said of Jacob and Esau, while they were not yet born, and had done neither good nor evil, Rom. 9:10-13. With this sinners often quarrel. But they who upon this ground quarrel with God, suppose him to be bound to bestow his grace on sinners. For if he be bound to none, then he may take his choice, and bestow it on whom he pleases. And his bestowing it on some brings no obligation on him to bestow it on others. Has God no right to his own grace? Is it not at his own disposal? And is God incapable of making a gift or present of it to any man? For a person cannot make a present of that which is not his own, or in his own right. It is impossible to give a debt.
But what a low thought of God does this argue! Consider what it is you would make of God. Must he be so tied up, that he cannot use his own pleasure in bestowing his own gifts? Is he obliged to bestow them on one, because it is his pleasure to bestow them on another? Is not God worthy to have the same right to dispose of his gifts, as a man has of his money? Or is it because God is not so great, and therefore should be more subject, more under bounds, than men? Is not God worthy to have as absolute a propriety in his goods as man has in his? At this rate, God cannot make a present of anything; he has nothing of his own to bestow. If he have a mind to show a peculiar favor to some, to lay some under special obligations, he cannot do it, on the supposition, because his favor is not at his own disposal! The truth is, men have low thoughts of God, or else they would willingly ascribe sovereignty to him in this matter. Mat. 20:15, "Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?"
God is pleased to show mercy to his enemies, according to his own sovereign pleasure. And surely it is fit he should. How unreasonable is it to think that God stands bound to his enemies! Therefore consider what you do in quarreling with God, and opposing his sovereignty. Consider with whom it is you contend. Let all who are sensible of their misery, and afraid of the wrath of God, consider these things. Those of you who have been long seeking salvation, but are in great terrors through fear that God will destroy you, consider what you have heard, be still, and know that he is God. When God seems to turn a deaf ear to your cries; when he seems to frown upon you; when he shows mercy to others, your equals, or those who are worse, and who have been seeking a less time than you; — be still. Consider who he is that disposes and orders these things. You shall consider it. You shall know it. He will make all men to know that he is God. You shall either know it for your good here, by submission, or to your cost hereafter.
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Christ's Agony
"And being in an agony he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground." [Luke
22:44]
Our Lord Jesus Christ, in his original nature, was infinitely above all suffering, for he was "God over all, blessed for evermore;" but, when he became man, he was not only capable of suffering, but partook of that nature that is remarkably feeble and exposed to suffering. The human nature, on account of its weakness, is in Scripture compared to the grass of the field, which easily withers and decays. So it is compared to a leaf; and to the dry stubble; and to a blast of wind: and the nature of feeble man is said to be but dust and ashes, to have its foundation in the dust, and to be crushed before the moth. It was this nature, with all its weakness and exposedness to sufferings, which Christ, who is the Lord God omnipotent, took upon him. He did not take the human nature on him in its first, most perfect and vigorous state, but in that feeble forlorn state which it is in since the fall; and therefore Christ is called "a tender plant," and "a root out of a dry ground." Isa. 53:2. "For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him." Thus, as Christ's principal errand into the world was suffering, so, agreeably to that errand, he came with such a nature and in such circumstances, as most made way for his suffering; so his whole life was filled up with suffering, he began to suffer in his infancy, but his suffering increased the more he drew near to the close of his life. His suffering after his public ministry began, was probably much greater than before; and the latter part of the time of his public ministry seems to have been distinguished by suffering. The longer Christ lived in the world, the more men saw and heard of him, the more they hated him. His enemies were more and more enraged by the continuance of the opposition that he made to their lusts; and the devil having been often baffled by him, grew more and more enraged, and strengthened the battle more and more against him: so that the cloud over Christ's head grew darker and darker, as long as he lived in the world, till it was in its greatest blackness when he hung upon the cross and cried out, My God, my God, why hast thou forsaken me! Before this, it was exceedingly dark, in the time of his agony in the garden; of which we have an account in the words now read; and which I propose to make the subject of my present discourse. The word agony properly signifies an earnest strife, such as is witnessed in wrestling, running, or fighting. And therefore in Luke 13:24. "Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able;" the word in the original, translated strive, is agwnizesqe. "Agonize, to enter in at the strait gate." The word is especially used for that sort of strife, which in those days was exhibited in the Olympic games, in which men strove for the mastery in running, wrestling, and other such kinds of exercises; and a prize was set up that was bestowed on the conqueror. Those, who thus contended, were, in the language then in use, said to agonize. Thus the apostle in his epistle to the Christians of Corinth, a city of Greece, where such games were annually exhibited, says in allusion to the strivings of the combatants, "And every man that striveth for the mastery," in the original, every one that agonizeth, "is temperate in all things." The place where those games were held was called Agwn, or the place of agony; and the word is particularly used in Scripture for that striving in earnest prayer wherein persons wrestle with God:they are said to agonize, or to be in agony, in prayer. So the word is used Rom. 15:30. "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your