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and strengthen your hope, and cause you greatly to rejoice. If you were under any remarkable difficulties, it would be a great comfort to you to have the prayers of some man that you looked upon to be a man of eminent piety, and one that had a great interest at the throne of grace, and especially if you knew that he was very earnest and greatly engaged in prayer for you. But how much more may you be comforted in it, that you have an interest in the prayers and cries of the only-begotten and infinitely worthy Son of God, and that he was so earnest in his prayers for you, as you have heard!

7. Hence we may learn how earnest Christians ought to be in their prayers and endeavours for the salvation of others. Christians are the followers of Christ, and they should follow him in this. We see from what we have heard, how great the labour and travail of Christ's soul was for others' salvation, and what earnest and strong cries to God accompanied his labours. Here he hath set us an example. Herein he hath set an example for ministers, who should as co-workers with Christ travail in birth with them till Christ be found in them. Gal. 4:19. "My little children, of whom I travail in birth again, until Christ be formed in you." They should be willing to spend and be spent for them. They should not only labour for them, and pray earnestly for them, but should, if occasion required, be ready to suffer for them, and to spend not only their strength, but their blood for them. 2 Cor. 12:15. "And I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved." Here is an example for parents, showing how they ought to labour and cry to God for the spiritual good of their children. You see how Christ laboured and strove and cried to God for the salvation of his spiritual children; and will not you earnestly seek and cry to God for your natural children?

Here is an example for neighbours one towards another how they should seek and cry for the good of one another's souls, for this is the command of Christ, that they should love one another as Christ loved them. John 15:12. Here is an example for us, showing how we should earnestly seek and pray for the spiritual and eternal good of our enemies, for Christ did all this for his enemies, and when some of those enemies were at that very instant plotting his death, and busily contriving to satiate their malice and cruelty, in his most extreme torments, and most ignominious destruction.

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Temptation and Deliverance

"And he left his garment in her hand, and fled, and got him out." -- Genesis 39:12

Subject: 'Tis our duty not only to avoid those things that are themselves sinful, but also, as far as may be, those things that lead and expose to sin.

We have here, and in the context, an account of that remarkable behavior of Joseph in the house of Potiphar, which was the occasion both of his great affliction, and also of his high advancement and prosperity in the land of Egypt.

We read in the beginning of the chapter, how Joseph, after he had been so cruelly treated by his brethren, and sold into Egypt for a slave, was advanced in the house of Potiphar, who had bought him. Joseph was one that feared God, and therefore God was with him; and so influenced the heart of Potiphar his master, that instead of keeping him as a mere slave, to which purpose he was sold, he made him his steward and overseer over his house, and all that he had was put into his hands; in so much, that we are told, verse 6, "That he left all that he had in his hand; and he knew not ought that he had, save the bread which he did eat." — While Joseph was in these prosperous circumstances, he met with a great temptation in his master's house. We are told that, he being a goodly person and well favored, his mistress cast her eyes upon and lusted after him, and used all her art to tempt him to commit uncleanness with her.

Concerning this temptation, and his behavior under it, many things are worthy to be noted. Particularly,

We may observe how great the temptation was, that he was under. It is to be considered, that Joseph was now in his youth; a season of life, when persons are most liable to be overcome by temptations of this nature. And he was in a state of unexpected prosperity in Potiphar's house; which has a tendency to lift persons up, especially young ones, whereby commonly they more easily fall before temptations.

And then, the superiority of the person that laid the temptation before him, rendered it much the greater. She was his mistress, and he a servant under her. And the manner of her tempting him. She did not only carry herself so towards Joseph, as to give him cause to suspect that he might be admitted to such criminal converse with her; but she directly proposed it to him; plainly manifesting her disposition to it. So that here was no such thing as suspicion of her unwillingness to deter him, but a manifestation of her desire to entice him to it. Yea, she appeared greatly engaged in the matter. And there was not only her desire manifested to entice him, but her authority over him to enforce the temptation. She was his mistress, and he might well imagine, that if he utterly refused a compliance, he should incur her displeasure. And she, being his master's wife, had power to do much to his disadvantage, and to render his circumstances more uncomfortable in the family.

And the temptation was the greater, in that she did not only tempt him once, but frequently, day by day, verse 10. And at last became more violent with him. She caught him by his garment, saying, Lie with me.

His behavior was very remarkable under these temptations. He absolutely refused any compliance with them. He made no reply that manifested as though the temptation had gained at all upon him; so much as to hesitate about it, or at all deliberate upon it. He complied in no degree, either to the gross act she proposed, or anything tending towards it, or that should at all be gratifying to her wicked inclination. And he persisted resolute and unshaken under her continual solicitations, verse 10, "And it came to pass as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her." He, to his utmost, avoided so much as being where she was. And the motives and principles, from which he acted, manifested by his reply to her solicitations, are remarkable. — He first sets before her, how injuriously he should act against his master, if he should comply with her proposal. "Behold, my master — hath committed all that he hath to my hand; there is none greater in this house than I; neither hath he kept back any thing from me, but thee, because thou art his wife." But he then proceeded to inform her of that, which, above all things, deterred him from a compliance, viz. that it would be great wickedness, and sin against God. — "How shall I do this, and sin against God?" He would not do any such thing, as he would not injure his master; but that which influenced more than all on this occasion, was the fear of sinning against God. On this account he persisted in his resolution to the last.

In the text we have an account of his behavior under the last and greatest temptation that he had from her. This temptation was great, as it was at a time when there was nobody in the house but he and his mistress, verse 11. There was an opportunity to commit the fact with the greatest secrecy. And at this time it seems that she was more violent than ever before. She caught him by the garment, etc. She laid hold on him, as though she were resolute to attain her purpose of him.

Under these circumstances he not only refused her, but fled from her, as he would have done from one that was going to assassinate him. He escaped, as for his life. He not only would not be guilty of such a fact, but neither would he by any means be in the house with her, where he should be in the way of her temptation. — This behavior of Joseph is doubtless recorded for the instruction of all. Therefore from the words I shall observe, that it is our duty, not only to avoid those things that are themselves sinful, but also, as far as may be, those things that lead and expose to sin.

SECTION I

Why we should avoid what tends to sin.

Thus did Joseph: he not only refused actually to commit uncleanness with his mistress, who enticed him; but refused to be there, where he should be in the way of temptation, verse 10. He refused to lie by her, or be with her. And in the text we are told, "he fled and got him out;" would by no means be in her company. Though it was no sin in itself, for Joseph to be in the house where his mistress was; but under these circumstances it would expose him to sin. Joseph was sensible [that] he had naturally a corrupt heart, that tended to betray him to sin. And therefore he would by no means be in the way of temptation, but with haste he fled, he ran from the dangerous place. Inasmuch as he was exposed to sin in that house, he fled out of it with as much haste as if it had been on fire; or full of enemies, who stood ready with drawn swords to stab him to the very heart. When she took him by the garment, he left his garment in her hands. He had rather lose his garment, than stay a moment there, where he was in such danger of losing his chastity.

I said, that persons should avoid things that expose to sin, as far as may be; because it is possible that persons may be called to expose themselves to temptation; and when it is so, they may hope for divine strength and protection under temptation.

It may be a man's indispensable duty to undertake an office, or a work, attended with a great deal of temptation. Thus ordinarily a man ought not to run into the temptation of being persecuted for the true religion; lest the temptation should be too hard for him; but should avoid it, as much as may be. Therefore Christ thus directs his disciples, Mat. 10:23, "When ye be persecuted in one city, flee to another." Yet, the case may be so, that a man may be called not to flee from persecution; but to run the venture of such a trial, trusting in God to uphold him under it. Ministers and magistrates may be obliged to continue with their people in such circumstances; as Nehemiah says, Neh. 6:11, "Should such a man as I flee?" So the apostles. — Yea, they may be called to go into the midst of it; to those places where they cannot reasonably expect but to meet with such temptations. So Paul went up to Jerusalem, where he knew beforehand, that there bonds and affliction awaited him, Acts 20:23.

So in some other cases, the necessity of affairs may call upon men to engage in some business that is peculiarly attended with temptations. But when it is so, the are indeed least exposed to sin; for they are always safest in the way of duty. Pro. 10:9, "He that walketh uprightly, walketh surely." And though there be many things by which they may have extraordinary temptations, in the affairs they have undertaken, yet if they have a clear call, it is no presumption to hope for divine support and preservation in it.

But for persons needlessly to expose themselves to temptation, and to do those things that tend to sin, is unwarrantable, and contrary to that excellent example set before us. And that we ought to avoid not only those things that are in themselves sinful, but also those things that lead and expose to sin, is manifest by the following arguments:

First, it is very evident that we ought to use our utmost endeavors to avoid sin; which is inconsistent with needlessly doing those things, that expose and lead to sin. And the greater any evil is, the greater care, and the more earnest endeavors, does it require to avoid it. Those evils that appear to us very great and dreadful, we use proportionably great care to avoid. And therefore the greatest evil of all, requires the greatest and utmost care to avoid it.

Sin is an infinite evil, because committed against an infinitely great and excellent Being, and so a violation of infinite obligation. Therefore however great our care be to avoid sin, it cannot be more than proportionable to the evil we would avoid. Our care and endeavor cannot be infinite, as the evil of sin is infinite. We ought to use every method that tends to the avoiding of sin. This is manifest to reason. — And not only so, but this is positively required of us in the Word of God. Jos. 22:5, "Take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your soul." Deu. 4:15, 16, "Take ye therefore good heed unto yourselves, lest ye corrupt yourselves." Chap. 12:30, "Take heed to thyself, that thou be not snared," etc. Luke 12:15, "Take heed and beware of covetousness." 1 Cor. 10:12, "Let him that thinketh he standeth take heed lest he fall." Deu. 4:9. "Take heed to thyself, keep thy soul diligently." These and many other texts of Scripture, plainly require of us the utmost possible diligence and caution to avoid sin.

But how can he be said to use the utmost possible diligence and caution to avoid sin, that voluntarily does those things which naturally expose and lead to sin? How can he be said with the utmost possible caution to avoid an enemy, that voluntarily lays himself in his way? How can he be said to use the utmost possible caution to preserve the life of his child, that suffers it to go on the edge of precipices or pits; or to play on the borders of a deep gulf; or to wander in a wood, that is haunted by beasts of prey?

Second, it is evident that we ought to avoid those things that expose and lead to sin; because a due sense of the evil of sin, and a just hatred of it, will necessarily have this effect upon us, to cause us so to do. — If we were duly sensible of the evil and dreadful nature of sin, we should have an exceeding dread of it upon our spirits. We should hate it worse than death, and should fear it worse than the devil himself; and dread it even as we dread damnation. But those things that men exceedingly dread, they naturally shun; and they avoid those things that they apprehend expose to them. As a child, that has been greatly terrified by the sight of any wild beast, will by no means be persuaded to go where it apprehends that it shall fall in its way.

As sin in its own nature is infinitely hateful, so in its natural tendency it is infinitely dreadful. It is the tendency of all sin, eternally to undo the soul. Every sin naturally carries hell in it! Therefore, all sin ought to be treated by us as we would treat a thing that is infinitely terrible. If any one sin, yea, the least sin, [does] not necessarily bring eternal ruin with it, this is owing to nothing but the free grace and mercy of God to us, and not to the nature and tendency of sin itself. But certainly, we ought not to take the less care to avoid sin, or all that tends to it, for the freeness and greatness of God's mercy to us, through which there is hope of pardon; for that would be indeed a most ungrateful and vile abuse of mercy. Were it made known to us, that if we ever voluntarily committed any particular act of sin, we should be damned without any remedy or escape, should we not exceedingly dread the commission of such? Should we not be very watchful and careful to stand at the greatest distance from that sin; and from everything that might expose us to it; and that has any tendency to stir up our lusts, or to betray us to such an act of sin? Let us then consider, that though the next voluntary act of known sin shall not necessarily and unavoidably issue in certain damnation, yet it will certainly deserve it. We shall thereby really deserve to be cast off, without any remedy or hope. And it can only be owing to free grace, that it will not certainly and remedilessly be followed with such a punishment. And shall we be guilty of such a vile abuse of God's mercy to us, as to take encouragement from it, the more boldly to expose ourselves to sin?

Third, it is evident that we ought not only to avoid sin, but things that expose and lead to sin; because this is the way we act in things that pertain to our temporal interest. — Men avoid not only those things that are themselves the hurt or ruin of their temporal interest, but also the things that tend or expose to it. Because they love their temporal lives, they will not only actually avoid killing themselves, but they are very careful to avoid those things that bring their lives into danger; though they do not certainly know but they may escape.

They are careful not to pass rivers and deep waters on rotten ice, though they do not certainly know that they shall fall through and be drowned. They will not only avoid those things that would be in themselves the ruin of their estates — as setting their own houses on fire, and burning them up with their substance; taking their money and throwing it into the sea, etc. — but they carefully avoid those things by which their estates are exposed. They have their eyes about them; are careful with whom they deal; are watchful, that they be not overreached in their bargains, and that they do not lay themselves open to knaves and fraudulent persons.

If a man be sick of a dangerous distemper, he is careful to avoid everything that tends to increase the disorder; not only what he knows to be mortal, but other things that he fears may be prejudicial to him. Men are in this way wont to take care of their temporal interest. And therefore, if we are not as careful to avoid sin, as we are to avoid injury in our temporal interest, it will show a regardless disposition with respect to sin and duty; or that we do not much care though we do sin against God. God's glory is surely of as much importance and concern as our temporal interest. Certainly we should be as careful not to be exposed to sin against the Majesty of heaven and earth, as men are wont to be of a few pounds; yea, the latter are but mere trifles, compared with the former.

Fourth, we are wont to do thus by our dear earthly friends. — We not only are careful of those things wherein the destruction of their lives, or their hurt and calamity in any respect, directly consist; but are careful to avoid those things that but remotely tend to it. We are careful to prevent all occasions of their loss; and are watchful against that which tends, in any wise, to deprive them of their comfort or good name. And the reason is, because they are very dear to us. In this manner, men are wont to be careful of the good of their own children, and dread the approaches of any mischief that they apprehend they are, or may be, exposed to. And we should take it hard if our friends did not do thus by us.

And surely we ought to treat God as a dear friend. We ought to act towards him, as those that have a sincere love and unfeigned regard to him; and so ought to watch and be careful against all occasions of that which is contrary to his honor and glory. If we have not a temper and desire so to do, it will show that, whatever our pretenses are, we are not God's sincere friends, and have no true love to him. — If we should be offended at any that have professed friendship to us, if they have treated us in this manner, and were no more careful of our interest; surely God may justly be offended, that we are no more careful of his glory.

Fifth, we would have God, in his providence towards us, not to order those things that tend to our hurt, or expose our interest; therefore certainly we ought to avoid those things that lead to sin against him.

We desire and love to have God's providence such towards us, as that our welfare may be well secured. No man loves to live exposed, uncertain and in dangerous circumstances. While he is so, he lives uncomfortably, in that he lives in continual fear. We desire that God would so order things concerning us, that we may be safe from fear of evil; and that no evil may come nigh our dwelling; and that because we dread calamity. So we do not love the appearance and approaches of it; and love to have it at a great distance from us. We desire to have God to be to us as a wall of fire round about us, to defend us; and that he would surround us as the mountains do the valleys, to guard us from every danger, or enemy; that so no evil may come nigh us.

Now this plainly shows, that we ought, in our behavior towards God, to keep at a great distance from sin, and from all those exposes to it; as we desire God, in his providence to us, should keep calamity and misery at a great distance from us, and not to order those things that expose our welfare.

Sixth, seeing we are to pray we may not be led into temptation, certainly we ought not to run ourselves into it. — This is one request that Christ directs us to make to God in that form of prayer, which he taught his disciples — "Lead us not into temptation." And how inconsistent shall we be with ourselves, if we pray to God, that we should not be led into temptations; and at the same time, we are not careful to avoid temptation; but bring ourselves into it, by doing those things that lead and expose to sin. What self-contradiction is it, for a man to pray to God that he may be kept from that, which he takes no care to avoid! By praying that we may be kept from temptation, we profess to God that being in temptation is a thing to be avoided; but by running into it we show that we choose the contrary, viz. not to avoid it.

Seventh, the apostle directs us to avoid those things that are in themselves lawful, but tend to lead others into sin. Surely then we should avoid what tends to lead ourselves into sin. — The apostle directs, 1 Cor. 8:9, "Take heed lest — this liberty of yours become a stumbling-block to them that are weak." Rom. 14:13, "That no man put a stumbling-block, or an occasion to fall, in his brother's way." Verse 15, "But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat." Verse 20, 21, "For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." — Now if this rule of the apostle be agreeable to the word of Christ, as we must suppose, or expunge what he says out of the canon of the Scripture; then a like rule obliges more strongly in those things that tend to lead ourselves into sin.

Eighth, there are many precepts of Scripture, which directly and positively imply, that we ought to avoid those things that tend to sin.

This very thing is commanded by Christ, Mat. 26:41, where he directs us to "watch lest we enter into temptation." But certainly running ourselves into temptation, is the reverse of watching against it. — We are commanded to abstain from all appearance of evil; i.e. do by sin as a man does by a thing, the sight or appearance of which he hates; and therefore will avoid anything that looks like it; and will not come near or in sight of it.

Again, Christ commanded to separate from us those things that are stumbling-blocks, or occasions of sin, however dear they are to us. Mat. 5:29, "If thy right eye offend thee, pluck it out and cast it from thee." Verse 30, "And if thy right hand offend thee, cut if off." By the right hand offending us, is not meant its paining us; but the word in the original signifies, being a stumbling-block; if thy right hand prove a stumbling-block, or occasion to fall; i.e. an occasion to sin. Those things are called offenses or stumbling-blocks in the New Testament, which are the occasions of falling into sin. — Yea, Christ tells us, that we must avoid them, however dear they are to us, though as dear as our right hand or right eye. If there be any practice that naturally tends and exposes us to sin, we must have done with it; though we love it never so well, and are never so loth to part with it; though it be as contrary to our inclination, as to cut off our own right hand, or pluck out our own right eye; and that upon pain of damnation, for it is intimated that if we do not, we must go with two hands and two eyes into hell fire.

Again, God took great care to forbid the children of Israel those things that tended to lead them into sin. For this reason, he forbad them marrying strange wives. Deu. 7:3, 4, "Neither shalt thou make marriages with them, — for they will turn away thy sons from following me, that they may serve other gods." For this reason they were commanded to destroy all those things, that the nations of Canaan had used in their idolatry; and if any were enticed over to idolatry, they were to be destroyed without mercy; though ever so near and dear friends. They were not only to be parted with, but stoned with stones; yea, they themselves were to fall upon them, and put them to death, though son or daughter, or their bosom friend. Deu. 13:6, etc. "If thy brother, — or thy son, or thy daughter, or the wife of thy bosom, or thy friends, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, — thou shalt not consent unto him, — neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him. But thou shalt surely kill him; thine hand shall be first upon him to put him to death."

Again, The wise man warns us to avoid those things that tend and expose us to sin; especially the sin of uncleanness. Pro. 6:27, "Can a man take fire in his bosom, and his clothes not be burnt? Can one go upon hot coals, and his feet not be burnt? — So, whosoever touches her, shall not be innocent." This is the truth held forth; avoid those customs and practices that naturally tend to stir up lust. And there are many examples in Scripture, which have the force of precept; and recorded, as not only worthy, but demand our imitation. The conduct of Joseph is one; and that recorded of king David, is another. Psa. 39:1, 2, "I said I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me. I was dumb with silence, I held my peace, even from good" — even from good — that is, he was so watchful over his words, and kept at such a great distance from speaking what might in any way tend to sin; that he avoided, in certain circumstances, speaking what was in itself lawful; lest he should be betrayed into that which was sinful.

Ninth, a prudent sense of our own weakness, and exposedness to yield to temptation, obliges us to avoid that which leads or exposes to sin.

Whoever knows himself, and is sensible how weak he is, and his constant exposedness to run into sin — how full of corruption his heart is, which, like fuel, is ready to catch fire, and bring destruction upon him — how much he has in him to incline him to sin, and how unable he is to stand of himself — who is sensible of this, and has any regard of his duty, will he not be very watchful against everything that may lead and expose to sin? On this account Christ directed us, Mat. 26:41, "To watch and pray, lest we enter into temptation." The reason is added, the flesh is weak! He who, in confidence of his own strength, boldly runs the venture of sinning, by going into temptation, manifests great presumption, and a sottish insensibility of his own weakness. "He that trusteth in his own heart is a fool." Pro. 28:26.

The wisest and strongest, and some of the most holy men in the world, have been overthrown by such means. So was David; so was Solomon, — his wives turned away his heart. If such persons so eminent for holiness were this way led into sin, surely it should be a warning to us. "Let him that thinketh he standeth, take heed lest he fall."

SECTION II

What things lead and expose to sin.

If anything be made out clearly, from reason and the Word of God, to be our duty, this would be enough with all Christians. Will a follower of Christ stand objecting and disputing against what is irrefragably proved and demonstrated to be his duty?

But some may be ready to inquire, How shall we know what things do lead and expose to sin? Let a man do what he will, he cannot avoid sinning, as long as he has such a corrupt heart within him. And there is nothing a man can do, but he may find some temptation in it. And though it be true, that a man ought to avoid those things which have a special tendency to expose men to sin, are what we ought to shun, as much as in us lies — yet how shall we judge and determine what things have a natural tendency to sin, or do especially lead to it?

I would answer in some particulars which are plain and easy; and which cannot be denied without the greatest absurdity.

First, that which borders on those sins, to which the lusts of men's hearts strongly incline them, is of this sort. Men come into the world with many strong and violent lusts in their hearts, and are exceeding prone of themselves to transgress; even in the safest circumstances in which they can be placed. And surely so much the nearer they are to that sin, to which they are naturally inclined; so much the more are they exposed. If any of us who are parents should see our children near the brink of some deep pit, or close by the edge of the precipice of a high mountain; and not only so, but the ground upon which the child stood slippery, and steeply descending directly toward the precipice; should we not reckon a child exposed in such a case? Should we not be in haste to remove the child from its very dangerous situation?

It was the manner among the Israelites, to build their houses with flat roofs, so that persons might walk on the tops of their houses. And therefore God took care to make it a law among them, that every man should have battlements upon the edges of their roofs; lest any person should fall off and be killed. Deu. 22:8, "When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence." And certainly we ought to take the like care that we do not fall into sin; which carries in it eternal death. We should, as it were, fix a battlement, a guard, to keep us from the edge of the precipice. Much more ought we to take care, that we do not go upon a roof that is not only without battlements, but when it is steep, and we shall naturally incline to fall. — Men's lusts are like strong enemies, endeavoring to draw them into sin. If a man stood upon a dangerous precipice, and had enemies about him, pulling and drawing him, endeavoring to throw him down; would he, in such a case, choose or dare to stand near the edge? Would he look upon himself safe, close on the brink? Would he not endeavor, for his own safety, to keep at a distance?

Second, those things that tend to feed lusts in the imagination, are of this kind. — They lead and expose men to sin. Those things that have a natural tendency to excite in the mind the imagination of that which is the object of the lust, certainly tend to feed and promote that lust. What can be more evident, than that a presenting of the object tends to stir up the appetite? Reason and experience teach this. — Therefore, all things, whether words or actions, which have a tendency and expose to sin, tend also to raise in the mind imaginations of what the lust tends to. It is certainly wrong to feed a lust, even in the imagination. It is quite contrary to the holy rules of God's words. Pro. 24:9, "The thought of foolishness is sin." Mat. 5:28, "Whosoever looketh on a woman to lust after her, hath committed adultery." A man, by gratifying his lusts in his imagination and thoughts, may make his soul in the sight of God to be a hold of foul spirits, and like a cage of every unclean and hateful bird. And sinful imaginations tend to sinful actions, and outward behavior in the end. Lust is always first conceived in the imagination, and then brought forth in the outward practice. You may see the progress of it in Jam. 1:15, "Then when lust hath conceived, it bringeth forth sin." — Such things are abominable in the sight of a pure and holy God. We are commanded to keep at a great distance from spiritual pollution; and to hate even the very "garment spotted with the flesh." Jude 23.

Third, those things that the experience and observation of mankind show to be ordinarily attended or followed with sin, are of this sort. Experience is a good rule to determine by in things of this nature. How do we know the natural tendency of anything, but by observation and experience? Men observe and find, that some things are commonly attended and followed with other things; and hence mankind pronounce, that they have a natural tendency to them. We have no other way to know the tendency of anything. Thus men by observation and experience know that the warmth of the sun, and showers of rain, are attended with the growth of plants; and hence they learn, that they have a tendency to it. So they find by experience, that the bite of some kinds of serpents is commonly followed with illness, and often with death; and hence they learn, that the bite of such serpents has a natural tendency to bring disorder upon the body, and exposes to death. — And so, if experience and common observation shows, that any particular practice or custom is commonly attended with that which is very sinful, we may safely conclude that such a practice tends to sin; that it leads and exposes to it.

Thus we may determine that tavern-haunting and gaming are things that tend to sin; because common experience and observation show, that those practices are attended with a great deal of sin, and wickedness. The observation of all ages and all nations, with one voice, declares it. It shows, where taverns are much frequented for drinking and the like, they are especially places of sin, of profaneness, and other wickedness; and it shows, that those towns, where is much of this, are places where no good generally prevails. And it also shows, that those persons that are given much to frequenting taverns are most commonly vicious persons. And so of gaming; as playing at cards, experience shows, that those persons that practice this, do generally fall into much sin. Hence these practices are become infamous among all sober virtuous persons.

Fourth, another way by which persons may determine of some things, that they lead and expose to sin, is by their own experience, or what they have found in themselves. — This surely is enough to convince them, that such things actually lead and expose to sin. For what will convince men, if their own experience will not? Thus if men have found by undeniable experience, that any practice or custom stirs up lust in them, and has betrayed them into foolish and sinful behavior, or sinful thoughts; they may determine that they lead to sin. If they, upon examining themselves, must own that a custom or practice has disposed them to the omission of known duty, such as secret or family prayer, and has indisposed them to reading and religious meditation — or if they find, since they have complied with such a custom, they are less watchful of their hearts, less disposed to anything that is serious; that the frame of their mind is more light, and their hearts less disposed on the things of another world, and more after vanity — these are sinful effects. And therefore if experience shows a custom or practice to be attended with these things, then experience shows that they lead and expose to sin.

Fifth, we may determine whether a thing be of an evil tendency or not, by the effect that an outpouring of the Spirit of God, and a general flourishing of religion, has with respect to it. If this puts a stop to any practice or custom, and roots it out; surely it argues, that that practice or custom is of no good tendency. For if there be no hurt in it, and it tends to no hurt, why should the Spirit of God destroy it? The Spirit of God has no tendency to destroy anything that is neither sinful, nor has any tendency to sin. Why should it? Why should we suppose, that he is an enemy to that which has no hurt in it; nor has any tendency to that which is hurtful?

The flourishing of religion has no tendency to abolish or expel anything that is no way against religion. That which is not against religion, religion will not appear against. It is a rule that holds in all contraries and opposites. The opposition is equal on both sides. So contrary as light is to darkness, so contrary is darkness to light. So contrary as the flourishing of religion is to any custom, just so contrary is that custom to the flourishing of religion. That custom that religion tends to destroy, that custom, if it prevail, tends also to destroy religion. Therefore, if the flourishing of religion, and the outpouring of the Spirit of God, tends to overthrow any custom, that takes place or prevails, we may surely determine, that that custom is either in itself sinful, or tends and exposes to evil.

Sixth, we may determine, by the effect that a general decay of religion has with respect to them, whether they be things of a sinful tendency or not. If they be things that come with a decay of religion, that creep in as that decays, we may determine they are things of no good tendency. The withdrawing of good does not let in good but evil. Evil, not good, comes in, as good gradually ceases.

Therefore, if there be any decay of religion in the town, or in particular persons, and upon this, any certain customs or practices take place and are allowed, which were wholly abstained from and renounced, when religion was in a more flourishing state; we may safely conclude that such customs and practices are contrary to the nature of true religion; and therefore in themselves sinful, or tending to sin.

Seventh, we may in good things determine whether any custom be of a good tendency, by considering what the effect would be, if it was openly and universally owned and practiced. There are many things which persons practice somewhat secretly, and which they plead to be not hurtful; but which if they had suitable consideration to discern the consequence of everybody openly practicing the same, would soon show a most woeful state of things. If therefore there be any custom, that will not bear universal open practice and profession; we may determine that that custom is of an ill tendency. For if it is neither sinful in itself, nor tends to anything sinful, then it is no matter how open it is: for we need not be afraid of that custom being too prevalent and universal, that has no ill tendency in it.

SECTION III

A serious warning to all, and especially young people.

Thus I have mentioned some general rules, by which to determine and judge, what things are of a bad and sinful tendency. And these things are so plain, that for a person to deny them, would be absurd and ridiculous. — I would now, in the name of God, warn all persons to avoid such things, as appear by these rules to lead and expose to sin. And particularly, I would take occasion to warn young people, as they would approve themselves fearers of God, to avoid all such things in company, that being tired by these rules, will appear to have a tendency to sin. Avoid all such ways of talking and acting as have a tendency to this; and follow the example of Joseph. Not only gross acts of uncleanness, but all acts of lasciviousness, both in talking and acting, are strictly forbidden in Scripture; as what should not be so much as once named among saints or Christians. Gal. 5:9, "Now the works of the flesh are manifest, adultery, fornication, uncleanness, lasciviousness." Eph. 5:3, 4, 5, "But fornication, and all uncleanness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient; for this ye know, that no whoremonger, nor unclean person, hath any inheritance in the kingdom of Christ, and of God." We should hate even the garment spotted with the flesh, i.e. should hate and shun all that, in the least degree, approaches to any such thing.

And I desire that certain customs, too common among young people, may be examined by those rules that have been mentioned. That custom in particular, of young people of different sexes reclining together — however little is made of it, and however ready people may be to laugh at its being condemned — if it be examined by the rules that have been mentioned, it will appear, past all contradiction, to be one of those that lead and expose to sin. And I believe experience and fact abundantly bear witness to it. It has been one main thing that has led to the growth of uncleanness in the land. And there are other customs and liberties, customarily used among young people in company, which they who use them know that they lead to sin. They know that they stir up their lusts; and this is the very end for which they do it, to gratify their lusts in some measure. Little do such persons consider, what a holy God they are soon to be judged by, who abominates the impurities of their hearts. — If therefore they do actually stir up and feed lust, then certainly tend to further degrees and more gross acts. That which stirs up lust, makes it more violent, and does therefore certainly the more expose persons to be overcome by it. How evident and undeniable are these things; and how strange that any should make a derision of them!

Possibly you may be confident of your own strength; and may think with yourself, that you are not in danger, that there is no temptation in these things, but what you are able easily to overcome. But you should consider that the most self-confidant are most in danger. Peter was very confidant that he should not deny Christ, but how dreadfully otherwise was the event! If others that have fallen into gross sins, should declare how it was with them; doubtless they would say, that they at first thought there was no danger. They were far from the thought that ever they should commit such wickedness; but yet by venturing further and further, they fell at last into the foulest and grossest transgressions. Persons may long withstand temptation, and be suddenly be overcome at last. None so much in danger, as the most bold. They are most safe, who are most sensible of their own weakness; most distrustful of their own hearts; and most sensible of their continual need of restraining grace. Young persons, with respect to the sin of uncleanness, are dealt with by the devil, just as some give an account of serpents charming the birds and other animals down into their mouths. If the serpent takes them with his eyes, though they seem to be affrighted by it, yet they will not flee away, but will keep the serpent in sight, and approach nearer and nearer to him, till they fall a prey.

Another custom that I desire may be examined by the aforementioned rules, is that of young people of both sexes getting together in companies for mirth, and spending the time together till late in the night, in their jollity. I desire our young people to suffer their ears to be open to what I have to say upon this point; as I am the messenger of the Lord of hosts to them; and not determine that they will not hearken, before they have heard what I shall say. I hope there are but few persons among us so abandoned, as to determine that they will go on in a practice, whether they are convinced that it is unlawful or not; or though it should be proved to them to be unlawful by undeniable arguments. — Let us then examine this custom and practice by what has been said. It has been proved undeniably, that we ought not to go on in a practice that leads and exposes to sin; and rules have been laid down to judge what does thus expose and lead to it, which I think are plain and undeniable. Certainly a Christian will not be unwilling to have his practices examined and tried by the rules of reason and God's word; but will rather rejoice in it. And I desire particularly that the practice may be tried by that sure touchstone of experience. This is one of the rules of trial that have been mentioned; that any custom which the experience and observation of mankind show to be ordinarily attended with sin, may be concluded to be unlawful. And if we look abroad in the country, I doubt not but these two things will be found.

First, that as to those places, where there is most of this carried on among young people (as there is more of it in some places than others), it will be found, as a thing that universally holds, that the young people there are commonly a loose, vain, and irreligious generation; little regarding God, heaven or hell, or anything but vanity. And that commonly in those towns where most frolicking is carried on, there are the most frequent breakings out of gross sins; fornication in particular.

Second, if we go though the country, we shall for the most part find, that those persons who are most addicted to this practice, are the furthest from serious thought, and are the vainest and loosest upon other accounts. And whence should this be, if such a practice was not sinful, or had not a natural tendency to lead persons into sin.

Now I appeal to those who have made pretenses to serious religion and saving piety. You have formerly pretended to keep up religion in your closets, and in your own souls. Now seriously ask yourselves whether or no you have not found, that this practice has indisposed you to serious religion, and taken off your minds from it? Has it not tended to your neglect of secret prayer? And, if you have not wholly neglected it, have you not found, that you have been abundantly more ready to turn it off in any manner, and glad to have done with it? More backward to reading and serious meditation, and such things? And that your mind has been exceedingly diverted from religion, and that for some time? — I do not send you far off to find out whether this custom be not of bad tendency — not beyond the sea, but your own breast; there let the matter be determined.

Let us now try this custom by the effect which the outpouring of the Spirit of God on a people has with respect to it. This we are under great advantage to do; because there has lately been, in this place, the most remarkable outpouring of the Spirit of God, that has ever been in New England, and it may be in the world, since the apostles' days. And it is well known, that before then, the custom did prevail in the town; but after, the custom was altogether laid aside; and was so for several years. — No account can be given why the Spirit of God, and the flourishing of religion, should abolish such a custom, unless that custom be either in its nature or tendency an enemy to the Spirit of God, and to religion. — The fruits of the Spirit of God are good, and therefore it is good that this custom should be removed; for this is plainly one of the effects. And if so, it is because the custom is bad, either in its nature or tendency. Otherwise there would be no good in its being removed. The Spirit of God abolished this custom for this reason, because if it had been kept up in the town, it would have had a direct tendency to hinder that work which the Spirit was about to do amongst us. This was undeniably the reason.

Supposing such a custom had been begun and set up, by the young people all over the town, in the midst of the time of the late outpouring of the Spirit, all of a sudden; would any wise persons, that have truly the cause of religion at heart, rejoiced at it? Would not everyone have concluded, without any hesitation, that there was great danger that it would take off people's minds from religion, and make them vain; and so put an end to the flourishing of religion? Would not every considerate person have thought thus of it? And if such a custom would have had an ill tendency then, so it will now.

OBJECTION. The town is not in such circumstances now, as it was then, it might have done hurt then, by putting an end to the great concern. But now it may do no hurt; for there is now no such great concern to be interrupted by it.

ANSWER. Though the town is not in such circumstances now as it was then, yet there ought to be as much engagedness of mind about religion, as much concern among sinners, and as much engagedness among the godly, as then. And it is to our shame that there is not. And if such a practice would have tended to destroy such a religious concern then, it certainly tends to prevent it now. It is a rule that will hold, that what has a tendency to destroy a thing when it is, tends to prevent when it is not. And are we not praying from Sabbath to Sabbath, and from day to day, for such a concern again? And do not those who pretend to be converted, and yet have lately set up this custom, pray for the same? Are you a convert, a saint, and yet not desire that there should be any more pouring out of the Spirit of God? The town has cause to be ashamed of such converts, if it has any such. And if ye do, why do you do what tends to prevent it.

Again, Let this practice be tried by the effect that a general decay of religion has with respect to it. Now we have a trial. It is now a time that religion is greatly decayed amongst us; and the effect is, that this custom comes in with this decay. Young people begin again to set up their old custom of frolicking (as it is called), and spending a great part of the night in it, to the violation of family order. What is the reason, if this custom is not bad, either in its nature or tendency, that it did not come in before, when religion was lively? Why does it stay till it can take the advantage of the withdrawment of religion? This is a sign that it is a custom that shuns a spirit of lively religion, as darkness shuns the light, and never comes in till light withdraws.

And here again, I would send persons to their own experience. How did this practice come in with you in particular; you, that two or three years ago seemed to be so engaged in religion? Did it not come in, did you not begin to practice it, as the sense of religion wore off? And what is the matter? Why did not you set up the practice then, when your heart was taken up about reading, meditation, and secret prayer to God? If this [does] not at all stand in the way of them, and is no hindrance to them, why [were] you not engaged in both together? What account can you give of it? Why did you leave off this practice and custom, or abstain from it? To what purpose is this changing? One while it must be avoided as evil, and another while practiced and pleaded for as good? The making of such an alteration does not look well, nor will it be for the honor of religion in the eye of the world. For whether the practice be lawful or not, yet such a thing will surely be improved to our disadvantage. For your avoiding it then has this appearance in the eye of the country, that then you condemned it. And therefore your now returning to it, will appear to them as backsliding in you. Such changelings are evermore, in the eye of the world, greatly to the dishonor of their profession, let it be what it will.

Indeed, this customs, as it is practiced, does not only tend to sin, but is in itself very disorderly, sinful, and shameful. For it is attended late in the night, and in the dead of the night, to the neglect of family prayer, and violating all family order; which is disorder and profaneness. Is it lawful to rob God of his ordinary sacrifices, for the sake of your pleasure, diversion, and jollity? Are you of that mind, that it is a decent thing that the stated worship of the great God should give way to your mirth, and your diversions? Is this the way of God's holy children? Those works that are commonly done in the dead of night, seem to have a black mark set upon them by the apostle, and Christians are exhorted to avoid them. Rom. 13:12, 13, "Let us cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness; not in chambering and wantonness." The word here rendered rioting is of far different signification from the term, as used in our laws; for the forcible doing an unlawful thing, by three or more persons assembled together for that purpose. But the word here properly signifies, a disorderly convention of persons in order to spend their time together in pleasure and jollity. So the word is commonly used in Scripture. Pro. 23:20, "Be not amongst riotous eaters of flesh." Pro. 28:7, "He that is a companion of riotous men, shameth his father." Luke 15:13, "Wasted his substance with riotous living." — Again, a black mark seems to be set on such in Scripture, as in 1 Thes. 5:5-7, "Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken are drunken in the night."

Many of you that have lately set up this practice of frolicking and jollity, profess to be children of the light and of the day; and not to be the children of darkness. Therefore walk as in the day; and do not those works of darkness, that are commonly done at unseasonable hours of the night. Such things are not only condemned by the apostle, but are looked upon as infamous in all ages among sober people, as all past writings manifest. Therefore it is a thing of bad report, and so forbidden. Phil. 4:8, "Whatsoever things are of good report; if there be any virtue — any praise, think on these things."

OBJECTION. But the wise man allows of this practice, when he says, Ecc. 3:4, "There is a time to mourn and a time to dance."

ANSWER. This is nothing to the purpose; for the utmost that any can pretend that it proves, is that it may be used under some circumstances; but not at all, that dancing and other things used by our young people in their frolics are lawful, in those circumstances: any more than what is said in the same chapter, verse 3. — "there is a time to kill," proves that it is lawful for a man to commit murder. — To deny that dancing, under any circumstances, whatever, was lawful, would be absurd. For there was a religious dancing in the Jewish church, which was a way of expressing their spiritual mirth. So David danced before the Lord. And he calls upon others to praise God in the dance. So there may be other circumstances wherein dancing may not be unlawful. But all this makes nothing to the present purpose; to prove that this particular custom is not of a bad tendency. Besides, when the wise man says, "there is a time to dance" that does not prove, that the dead of the night is the time for it. The same wise man doth not justify carnal mirth, but condemns it. Ecc. 2:2, "I said of laughter, it is mad; and of mirth, what doth it?"

OBJECTION. If we avoid all such things, it will be the way for our young people to be ignorant how to behave themselves in company.

ANSWER. But consider what this objection comes to. It certainly comes to this, viz. that the pouring out of the Spirit of God upon a people, tends to banish all good conduct, good breeding, and decent behavior from among them; and to sink them down into clownishness and barbarity! The Spirit of God did actually put an end to this practice among us. — But who is not ashamed to make such an objection? Will any of our young converts talk thus? Will you, that think you were converted by the late pouring out of the Spirit of God, and are made holy persons, heirs of eternal life, talk so blasphemously of it?

If our young people are resolute still to go on notwithstanding all that has been said, I hope that those of them who call themselves converted, will first find out some rational, satisfying answer to the arguments that have been used against it. This at least may be reasonably expected of them, seeing they make such a profession. You have this day been partaking of the sacrament of the Lord's supper, and therein solemnly renewed your profession. — If after such light set before you, and such mercy given, you will go on, be it known to you, that your eating now, and at other times, will prove only an eating and drinking judgment to yourselves.

And I desire heads of families, if they have any government over their children, or any command of their own houses, would not tolerate their children in such practices, nor suffer such conventions in their houses. — I do not desire that young people should be abridged of any lawful and proper liberties. But this custom can be of no benefit or service in the world. It tends only to mischief. — Satan doubtless would be glad to have such an interest amongst us as he used to have; and is therefore striving to steal in, while we are sleeping. But let us rouse up ourselves, in vigorously oppose his encroachments. I shall repeat those words of the apostle, Rom. 13:1214, and leave them to the serious consideration of all persons, old and young. "The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfill the lusts thereof."

SECTION II

What things lead and expose to sin.

I would answer in some particulars which are plain and easy; and which cannot be denied without the greatest absurdity.

Why should we suppose, that he is an enemy to that which has no hurt in it; nor has any tendency to that which is hurtful?

SECTION III

A serious warning to all, and especially young people.

God? The town has cause to be ashamed of such converts, if it has any such. And if ye do, why do you do what tends to prevent it.

OBJECTION. But the wise man allows of this practice, when he says, Ecc. 3:4, "There is a time to mourn and a time to dance."

OBJECTION. If we avoid all such things, it will be the way for our young people to be ignorant how to behave themselves in company.

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The Trinity

It is common when speaking of the Divine happiness to say that God is infinitely happy in the enjoyment of Himself, in perfectly beholding and infinitely loving, and rejoicing in, His own essence and perfection, and accordingly it must be supposed that God perpetually and eternally has a most perfect idea of Himself, as it were an exact image and representation of Himself ever before Him and in actual view, and from hence arises a most pure and perfect act or energy in the Godhead, which is the Divine love, complacence and joy. The knowledge or view which God has of Himself must necessarily be conceived to be something distinct from His mere direct existence. There must be something that answers to our reflection. The reflection as we reflect on our own minds carries something of imperfection in it. However, if God beholds Himself so as thence to have delight and joy in Himself He must become his own object. There must be a duplicity. There is God and the idea of God, if it be proper to call a conception of that that is purely spiritual an idea.

If a man could have an absolutely perfect idea of all that passed in his mind, all the series of ideas and exercises in every respect perfect as to order, degree, circumstance and for any particular space of time past, suppose the last hour, he would really to all intents and purpose be over again what he was that last hour. And if it were possible for a man by reflection perfectly to contemplate all that is in his own mind in an hour, as it is and at the same time that it is there in its first and direct existence; if a man, that is, had a perfect reflex or contemplative idea of every thought at the same moment or moments that that thought was and of every exercise at and during the same time that that exercise was, and so through a whole hour, a man would really be two during that time, he would be indeed double, he would be twice at once. The idea he has of himself would be himself again.

Note, by having a reflex or contemplative idea of what passes in our own minds I don't mean consciousness only. There is a great difference between a man's having a view of himself, reflex or contemplative idea of himself so as to delight in his own beauty or excellency, and a mere direct consciousness. Or if we mean by consciousness of what is in our own minds anything besides the mere simple existence in our minds of what is there, it is nothing but a power by reflection to view or contemplate what passes.

Therefore as God with perfect clearness, fullness and strength, understands Himself, views His own essence (in which there is no distinction of substance and act but which is wholly substance and wholly act), that idea which God hath of Himself is absolutely Himself. This representation of the Divine nature and essence is the Divine nature and essence again: so that by God's thinking of the Deity must certainly be generated. Hereby there is another person begotten, there is another Infinite Eternal Almighty and most holy and the same God, the very same Divine nature.

And this Person is the second person in the Trinity, the Only Begotten and dearly Beloved Son of God; He is the eternal, necessary, perfect, substantial and personal idea which God hath of Himself; and that it is so seems to me to be abundantly confirmed by the Word of God.

Nothing can more agree with the account the Scripture gives us of the Son of God, His being in the form of God and His express and perfect image and representation: (II Cor. 4:4) "Lest the light of the glorious Gospel of Christ Who is the image of God should shine unto them." (Phil. 2:6) "Who being in the form of God." (Col. 1:15) "Who is the image of the invisible God." (Heb. 1:3) "Who being the brightness of His glory and the express image of His person."

Christ is called the face of God (Exod. 33:14): the word [A.V. presence] in the original signifies face, looks, form or appearance. Now what can be so properly and fitly called so with respect to God as God's own perfect idea of Himself whereby He has every moment a view of His own essence: this idea is that "face of God" which God sees as a man sees his own face in a looking glass. 'Tis of such form or appearance whereby God eternally appears to Himself. The root that the original word comes from signifies to look upon or behold: now what is that which God looks upon or beholds in so eminent a manner as He doth on His own idea or that perfect image of Himself which He has in view. This is what is eminently in God's presence and is therefore called the angel of God's presence or face (Isa. 63:9). But that the Son of God is God's own eternal and perfect idea is a thing we have yet much more expressly revealed in God's Word. First, in that Christ is called "the wisdom of God." If we are taught in the Scripture that Christ is the same with God's wisdom or knowledge, then it teaches us that He is the same with God's perfect and eternal idea. They are the same as we have already observed and I suppose none will deny. But Christ is said to be the wisdom of God (I Cor. 1:24, Luke 11:49, compare with Matt. 23:34); and how much doth Christ speak in Proverbs under the name of Wisdom especially in the 8th chapter.

The Godhead being thus begotten by God's loving an idea of Himself and shewing forth in a distinct subsistence or person in that idea, there proceeds a most pure act, and an infinitely holy and sacred energy arises between the Father and Son in mutually loving and delighting in each other, for their love and joy is mutual, (Prov. 8:30) "I was daily His delight rejoicing always before Him." This is the eternal and most perfect and essential act of the Divine nature, wherein the Godhead acts to an infinite degree and in the most perfect manner possible. The Deity becomes all act, the Divine essence itself flows out and is as it were breathed forth in love and joy. So that the Godhead therein stands forth in yet another manner of subsistence, and there proceeds the third Person in the Trinity, the Holy Spirit, viz., the Deity in act, for there is no other act but the act of the will.

We may learn by the Word of God that the Godhead or the Divine nature and essence does subsist in love. (I John 4:8) "He that loveth not knoweth not God; for God is love." In the context of which place I think it is plainly intimated to us that the Holy Spirit is that Love, as in the 12th and 13th verses. "If we love one another, God dwelleth in us, and His love is perfected in us; hereby know we that we dwell in Him ... because He hath given us of His Spirit." 'Tis the same argument in both verses. In the 12th verse the apostle argues that if we have love dwelling in us we have God dwelling in us, and in the 13th verse He clears the force of the argument by this that love is God's Spirit. Seeing we have God's Spirit dwelling in us, we have God dwelling in [in us], supposing it as a thing granted and allowed that God's Spirit is God. 'Tis evident also by this that God's dwelling in us and His love or the love that He hath exerciseth, being in us, are the same thing. The same is intimated in the same manner in the last verse of the foregoing chapter. The apostle was, in the foregoing verses, speaking of love as a sure sign of sincerity and our acceptance with God, beginning with the 18th verse, and he sums up the argument thus in the last verse, "and hereby do we know that He abideth in us by the Spirit that He hath given us."

The Scripture seems in many places to speak of love in Christians as if it were the same with the Spirit of God in them, or at least as the prime and most natural breathing and acting of the Spirit in the soul. (Phil. 2:1) "If there be therefore any consolation in Christ, any comfort of love, any fellowship of the Spirit, if any bowels of mercies, fulfil ye my joy that ye be likeminded, having the same love, being of one accord, of one mind." (II Cor. 6:6) "By kindness, by the Holy Ghost, by love unfeigned." (Romans 15:30) "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit." (Col. 1:8) "Who declared unto us your love in the Spirit." (Rom. 5:5) "Having the love of God shed abroad in our hearts by the Holy Ghost which is given to us." (Gal. 5:13-16) "Use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this: Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. This I say then, Walk in the Spirit, and ye shall not fulfill the lusts of the flesh." The Apostle argues that Christian liberty does not make way for fulfilling the lusts of the flesh in biting and devouring one another and the like, because a principle of love which was the fulfilling of the law would prevent it, and in the 16th verse he asserts the same thing in other words: "This I say then walk in the Spirit and ye shall not fulfill the lusts of the flesh."

The third and last office of the Holy Spirit is to comfort and delight the souls of God's people, and thus one of His names is the Comforter, and thus we have the phrase of "joy in the Holy Ghost." (I Thess. 1:6) "Having received the Word in much affliction with joy of the Holy Ghost." (Rom. 14: 17) "The kingdom of God is ... righteousness, and peace, and joy in the Holy Ghost." (Acts 9:31) "Walking in the fear of the Lord and in the comfort of the Holy Ghost." But how well doth this agree with the Holy Ghost being God's joy and delight, (Acts 13:52) "And the disciples were filled with joy and with the Holy Ghost"--meaning as I suppose that they were filled with spiritual joy.

This is confirmed by the symbol of the Holy Ghost, viz., a dove, which is the emblem of love or a lover, and is so used in Scripture, and especially often so in Solomon's Song, (1:15) "Behold thou art fair; my love, behold thou art fair; thou hast dove's eyes:" i.e. "Eyes of love," and again 4:1, the same words; and 5:12, "His eyes are as the eyes of doves," and 5:2, "My love, my dove," and 2:14 and 6:9; and this I believe to be the reason that the dove alone of all birds (except the sparrow in the single case of the leprosy) was appointed to be offered in sacrifice because of its innocence and because it is the emblem of love, love being the most acceptable sacrifice to God. It was under this similitude that the Holy Ghost descended from the Father on Christ at His baptism, signifying the infinite love of the Father to the Son, Who is the true David, or beloved, as we said before.

The same was signified by what was exhibited to the eye in the appearance there was of the Holy Ghost descending from the Father to the Son in the shape of a dove, as was signified by what was exhibited to the eye in the voice there was at the same time, viz., "This is My well Beloved Son in Whom I am well pleased."

(That God's love or His loving kindness is the same with the Holy Ghost seems to be plain by Psalm 36:7-9, "How excellent (or how precious as 'tis in the Hebrew) is Thy loving-kindness O God, therefore the children of men put their trust under the shadow of Thy wings, they shall be abundantly satisfied (in the Hebrew "watered") with the fatness of Thy house and Thou shalt make them to drink of the river of Thy pleasures; for with Thee is the fountain of life and in Thy light shall we see light."

Doubtless that precious loving-kindness and that fatness of God's house and river of His pleasures and the water of the fountain of life and God's light here spoken [of] are the same thing; by which we learn that the Holy anointing oil that was kept in the House of God, which was a type of the Holy Ghost, represented God's love, and that the "River of water of life" spoken of in the 22nd [chapter] of Revelation, which proceeds out of the throne of God and of the Lamb, which is the same with Ezekiel's vision of Living and lifegiving water, which is here [in Ps. 36] called the "Fountain of life and river of God's pleasures," is God's loving-kindness.

But Christ Himself expressly teaches us that by spiritual fountains and rivers of water of life is meant the Holy Ghost. (John 4:14; 7:38,39).That by the river of God's pleasures here is meant the same thing with the pure river of water of life spoken of in Revelation 22:1, will be much confirmed if we compare those verses with Revelation 21:23, 24; 22:1,5. (See the notes on chapters 21, 23, 24) I think if we compare these places and weigh them we cannot doubt but that it is the same happines2 that is meant in this Psalm which is spoken of there.)

So this well agrees with the similitudes and metaphors that are used about the Holy Ghost in Scripture, such as water, fire, breath, wind, oil, wine, a spring, a river, a being poured out and shed forth, and a being breathed forth. Can there any spiritual thing be thought, or anything belonging to any spiritual being to which such kind of metaphors so naturally agree, as to the affection of a Spirit. The affection, love or joy, may be said to flow out as water or to be breathed forth as breath or wind. But it would [not] sound so well to say that an idea or judgment flows out or is breathed forth.

It is no way different to say of the affection that it is warm, or to compare love to fire, but it would not seem natural to say the same of perception or reason. It seems natural enough to say that the soul is poured out in affection or that love or delight are shed abroad: (Rom. 5:5) "The love of God is shed abroad in our hearts," but it suits with nothing else belonging to a spiritual being.

This is that "river of water of life" spoken of in the 22nd [chapter] of Revelation, which proceeds from the throne of the Father and the Son, for the rivers of living water or water of life are the Holy Ghost, by the same apostle's own interpretation (John 7:38, 39); and the Holy Ghost being the infinite delight and pleasure of God, the river is called the river of God's pleasures (Ps. 36:8), not God's river of pleasures, which I suppose signifies the same as the fatness of God's House, which they that trust in God shall be watered with, by which fatness of God's House I suppose is signified the same thing which oil typifies.

It is a confirmation that the Holy Ghost is God's love and delight, because the saints communion with God consists in their partaking of the Holy Ghost. The communion of saints is twofold: 'tis their communion with God and communion with one another, (I John 1:3) "That ye also may have fellowship with us, and truly our fellowship is with the Father and with His Son, Jesus Christ." Communion is a common partaking of good, either of excellency or happiness, so that when it is said the saints have communion or fellowship with the

Father and with the Son, the meaning of it is that they partake with the Father and the Son of their good, which is either their excellency and glory (II Peter 1:4), "Ye are made partakers of the Divine nature"; Heb. 12:10, "That we might be partakers of His holiness;" John 17:22, 23, "And the glory which Thou hast given Me I have given them, that they may be one, even as we are one, I in them and Thou in Me"); or of their joy and happiness: (John 17:13) "That they might have My joy fulfilled in themselves."

But the Holy Ghost being the love and joy of God is His beauty and happiness, and it is in our partaking of the same Holy Spirit that our communion with God consists: (II Cor. 13:14) "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen." They are not different benefits but the same that the Apostle here wisheth, viz., the Holy Ghost: in partaking of the Holy Ghost, we possess and enjoy the love and grace of the Father and the Son, for the Holy Ghost is that love and grace, and therefore I suppose it is that in that forementioned place, (I John 1:3). We are said to have fellowship with the Son and not with the Holy Ghost, because therein consists our fellowship with the Father and the Son, even in partaking with them of the Holy Ghost.

In this also eminently consists our communion with the Son that we drink into the same Spirit. This is the common excellency and joy and happiness in which they all are united; 'tis the bond of perfectness by which they are one in the Father and the Son as the Father is in the Son.

I can think of no other good account that can be given of the apostle Paul's wishing grace and peace from God the Father and the Lord Jesus Christ in the beginning of his Epistles, without ever mentioning the Holy Ghost, - as we find it thirteen times in his salutations in the beginnings of his Epistles, - but [i.e., except] that the Holy Ghost is Himself love and grace of God the Father and the Lord Jesus Christ; and in his blessing at the end of his second Epistle to the Corinthians where all three Persons are mentioned he wishes grace and love from the Son and the Father [except that] in the communion or the partaking of the Holy Ghost, the blessing is from the Father and the Son in the Holy Ghost. But the blessing from the Holy Ghost is Himself, the communication of Himself. Christ promises that He and the Father will love believers (John 14:21,23), but no mention is made of the Holy Ghost, and the love of Christ and the love of the Father are often distinctly mentioned, but never any mention of the Holy Ghost's love.

(This I suppose to be the reason why we have never any account of the Holy Ghost's loving either the Father or the Son, or of the Son's or the Father's loving the Holy Ghost, or of the Holy Ghost's loving the saints, tho these things are so often predicated of both the other Persons.)

And this I suppose to be that blessed Trinity that we read of in the Holy Scriptures. The Father is the Deity subsisting in the prime, unoriginated and most absolute manner, or the Deity in its direct existence. The Son is the Deity generated by God's understanding, or having an idea of Himself and subsisting in that idea. The Holy Ghost is the Deity subsisting in act, or the Divine essence flowing out and breathed forth in God's Infinite love to and delight in Himself. And I believe the whole Divine essence does truly and distinctly subsist both in the Divine idea and Divine love, and that each of them are properly distinct Persons.

It is a maxim amongst divines that everything that is in God is God which must be understood of real attributes and not of mere modalities. If a man should tell me that the immutability of God is God, or that the omnipresence of God and authority of God is God, I should not be able to think of any rational meaning of what he said. It hardly sounds to me proper to say that God's being without change is God, or that God's being everywhere is God, or that God's having a right of government over creatures is God.

But if it be meant that the real attributes of God, viz., His understanding and love are God, then what we have said may in some measure explain how it is so, for Deity subsists in them distinctly; so they are distinct Divine Persons.

One of the principal objections that I can think of against what has been supposed is concerning the Personality of the Holy Ghost - that this scheme of things does not seem well to consist with [the fact] that a person is that which hath understanding and will. If the three in the Godhead are Persons they doubtless each of them have understanding, but this makes the understanding one distinct person and love another. How therefore can this love be said to have understanding, (Here I would observe that divines have not been wont to suppose that these three had three distinct understandings, but all one and the same understanding.)

In order to clear up this matter let it be considered that the whole Divine office is supposed truly and properly to subsist in each of these three, viz., God and His understanding and love, and that there is such a wonderful union between them that they are, after an ineffable and inconceivable manner, One in Another, so that One hath Another and they have communion in One Another and are as it were predicable One of Another; as Christ said of Himself and the Father "I am in the Father and the Father in Me," so may it be said concerning all the Persons in the Trinity, the Father is in the Son and the Son in the Father, the Holy Ghost is in the Father, and the Father in the Holy Ghost, the Holy Ghost is in the Son, and the Son in the Holy Ghost, and the Father understands because the Son Who is the Divine understanding is in Him, the Father loves because the Holy Ghost is in Him, so the Son loves because the Holy Ghost is in Him and proceeds from Him, so the Holy Ghost or the Divine essence subsisting is Divine, but understands because the Son the Divine Idea is in Him.

Understanding may be predicated of this love because it is the love of the understanding both objectively and subjectively. God loves the understanding and that understanding also flows out in love so that the Divine understanding is in the Deity subsisting in love. It is not a blind love. Even in creatures there is consciousness included in the very nature of the will or act of the soul, and tho perhaps not so that it can so properly be said that it is a seeing or undemanding will, yet it may truly and properly be said so in God by reason of God's infinitely more perfect manner of acting so that the whole Divine essence flows out and subsists in this act, and the Son is in the Holy Spirit tho it does not proceed from Him by reason ( of the fact) that the understanding must be considered as prior in the order of nature to the will or love or act, both in creatures and in the Creator. The understanding is so in the Spirit that the Spirit may be said to know, as the Spirit of God is truly and perfectly said to know and to search all things, even the deep things of God.

(All the Three are Persons for they all have understanding and will. There is understanding and will in the Father, as the Son and the Holy Ghost are in Him and proceed from Him. There is understanding and will in the Son, as He is understanding and as the Holy Ghost is in Him and proceeds from Him. There is understanding and will in the Holy Ghost as He is the Divine will and as the Son is in Him.

Nor is it to be looked upon as a strange and unreasonable figment that the Persons should be said to have an understanding or love by another person's being in them, for we have Scripture ground to conclude so concerning the Father's having wisdom and understanding or reason that it is by the Son's being in Him; because we are there informed that He is the wisdom and reason and truth of God, and hereby God is wise by His own wisdom being in Him. Understanding and wisdom is in the Father as the Son is in Him and proceeds from Him. Understanding is in the Holy Ghost because the Son is in Him, not as proceeding from Him but as flowing out in Him.)

But I don't pretend fully to explain how these things are and I am sensible a hundred other objections may be made and puzzling doubts and questions raised that I can't solve. I am far from pretending to explaining the Trinity so as to render it no longer a mystery. I think it to be the highest and deepest of all Divine mysteries still, notwithstanding anything that I have said or conceived about it. I don't intend to explain the Trinity. But Scripture with reason may lead to say something further of it than has been wont to be said, tho there are still left many things pertaining to it incomprehensible.

It seems to me that what I have here supposed concerning the Trinity is exceeding analogous to the Gospel scheme and agreeable to the tenor of the whole New Testament and abundantly illustrative of Gospel doctrines, as might be particularly shown, would it not exceedingly lengthen out this discourse.

I shall only now briefly observe that many things that have been wont to be said by orthodox divines about the Trinity are hereby illustrated. Hereby we see how the Father is the fountain of the Godhead, and why when He is spoken of in Scripture He is so often, without any addition or distinction, called God, which has led some to think that He only was truly and properly God. Hereby we may see why in the economy of the Persons of the Trinity the Father should sustain the dignity of the Deity, that the Father should have it as His office to uphold and maintain the rights of the Godhead and should be God not only by essence, but as it were, by His economical office.

Hereby is illustrated the doctrine of the Holy Ghost. Proceeding [from] both the Father and the Son. Hereby we see how that it is possible for the Son to be begotten by the Father and the Holy Ghost to proceed from the Father and Son, and yet that all the Persons should be Co-etemal. Hereby we may more clearly understand the equality of the Persons among themselves, and that they are every way equal in the society or family of the three.

They are equal in honor: besides the honor which is common to them all, viz., that they are all God, each has His peculiar honor in the society or family. They are equal not only in essence, but the Father's honor is that He is, as it were, the Author of perfect and Infinite wisdom. The Son's honor is that He is that perfect and Divine wisdom itself the excellency of which is that from whence arises the honor of being the author or Generator of it. The honor of the Father and the Son is that they are infinitely excellent, or that from them infinite excellency proceeds; but the honor of the Holy Ghost is equal for He is that Divine excellency and beauty itself.

'Tis the honor of the Father and the Son that they are infinitely holy and are the fountain of holiness, but the honor of the Holy Ghost is that holiness itself. The honor of the Father and the Son is [that] they are infinitely happy and are the original and fountain of happiness and the honor of the Holy Ghost is equal for He is infinite happiness and joy itself.

The honor of the Father is that He is the fountain of the Deity as He from Whom proceed both the Divine wisdom and also excellency and happiness. The honor of the Son is equal for He is Himself the Divine wisdom and is He from Whom proceeds the Divine excellency and happiness, and the honor of the Holy Ghost is equal for He is the beauty and happiness of both the other Persons.

By this also we may fully understand the equality of each Person's concern in the work of redemption, and the equality of the Redeemed's concern with them and dependence upon them, and the equality and honor and praise due to each of them. Glory belongs to the Father and the Son that they so greatly loved the world: to the Father that He so loved that He gave His Only Begotten Son: to the Son that He so loved the world as to give up Himself.

But there is equal glory due to the Holy Ghost for He is that love of the Father and the Son to the world. Just so much as the two first Persons glorify themselves by showing the astonishing greatness of their love and grace, just so much is that wonderful love and grace glorified Who is the Holy Ghost. It shows the Infinite dignity and excellency of the Father that the Son so delighted and prized His honor and glory that He stooped infinitely low rather than [that] men's salvation should be to the injury of that honor and glory.

It showed the infinite excellency and worth of the Son that the Father so delighted in Him that for His sake He was ready to quit His anger and receive into favor those that had [deserved?] infinitely ill at His Hands, and what was done shows how great the excellency and worth of the Holy Ghost Who is that delight which the Father and the Son have in each other: it shows it to be Infinite. So great as the worth of a thing delighted in is to any one, so great is the worth of that delight and joy itself which he has in it.

Our dependence is equally upon each in this office. The Father appoints and provides the Redeemer, and Himself accepts the price and grants the thing purchased; the Son is the Redeemer by offering Himself and is the price; and the Holy Ghost immediately communicates to us the thing purchased by communicating Himself, and He is the thing purchased. The sum of all that Christ purchased for men was the Holy Ghost: (Gal. 3:13,14) "He was made a curse for us... that we might receive the promise of the Spirit through faith."

What Christ purchased for us was that we have communion with God [which] is His good, which consists in partaking of the Holy Ghost: as we have shown, all the blessedness of the Redeemed consists in their partaking of Christ's fullness, which consists in partaking of that Spirit which is given not by measure unto him: the oil that is poured on the head of the Church runs down to the members of His body and to the skirts of His garment (Ps. 133:2). Christ purchased for us that we should have the favor of God and might enjoy His love, but this love is the Holy Ghost.

Christ purchased for us true spiritual excellency, grace and holiness, the sum of which is love to God, which is [nothing] but the indwelling of the Holy Ghost in the heart. Christ purchased for us spiritual joy and comfort, which is in a participation of God's joy and happiness, which joy and happiness is the Holy Ghost as we have shown. The Holy Ghost is the sum of all good things. Good things and the Holy Spirit are synonymous expressions in Scripture: (Matt. 7:11) "How much more shall your Heavenly Father give the Holy Spirit to them that ask Him." The sum of all spiritual good which the finite have in this world is that spring of living water within them which we read of (John 4:10), and those rivers of living water flowing out of them which we read of (John 7:38,39), which we are there told means the Holy Ghost; and the sum of all happiness in the other world is that river of water of life which proceeds out of the throne of God and the Lamb, which we read of (Rev. 22:1), which is the River of God's pleasures and is the Holy Ghost and therefore the sum of the Gospel invitation to come and take the water of life (verse 17).

The Holy Ghost is the purchased possession and inheritance of the saints, as appears because that little of it which the saints have in this world is said to be the earnest of that purchased inheritance. (Eph. 1:14) Tis an earnest of that which we are to have a fullness of hereafter. (II Cor. 1:22; 5:5) The Holy Ghost is the great subject of all Gospel promises and therefore is called the Spirit of promise. (Eph. 1:13) This is called the promise of the Father (Luke 24:49), and the like in other places. (If the Holy Ghost be a comprehension of all good things promised in the Gospel, we may easily see the force of the Apostle's arguing (Gal. 3:2), "This only would I know, Received ye the Spirit by the works of the law or by the hearing of faith?") So that it is God of Whom our good is purchased and it is God that purchases it and it is God also that is the thing purchased.

Thus all our good things are of God and through God and in God, as we read in Romans 11:36: "For of Him and through Him and to Him (or in Him as eis is rendered, I Cor. 8:6) are all things." "To Whom be glory forever." All our good is of God the Father, it is all through God the Son, and all is in the Holy Ghost as He is Himself all our good. God is Himself the portion and purchased inheritance of His people. Thus God is the Alpha and the Omega in this affair of redemption.

If we suppose no more than used to be supposed about the Holy Ghost, the concern of the Holy Ghost in the work of redemption is not equal with the Father's and the Son's, nor is there an equal part of the glory of this work belonging to Him: merely to apply to us or immediately to give or hand to us the blessing purchased, after it was purchased, as subservient to the other two Persons, is but a little thing [compared] to the purchasing of it by the paying an Infinite price, by Christ offering up Himself in sacrifice to procure it, and it is but a little thing to God the Father's giving His infinitely dear Son to be a sacrifice for us and upon His purchase to afford to us all the blessings of His purchased.

But according to this there is an equality. To be the love of God to the world is as much as for the Father and the Son to do so much from love to the world, and to be the thing purchased was as much as to be the price. The price and the thing bought with that price are equal. And it is as much as to afford the thing purchased, for the glory that belongs to Him that affords the thing purchased arises from the worth of that thing that He affords and therefore it is the same glory and an equal glory; the glory of the thing itself is its worth and that is also the glory of him that affords it.

There are two more eminent and remarkable images of the Trinity among the creatures. The one is in the spiritual creation, the soul of man. There is the mind, and the understanding or idea, and the spirit of the mind as it is called in Scripture, i.e., the disposition, the will or affection. The other is in the visible creation, viz., the Sun. The father is as the substance of the Sun. (By substance I don't mean in a philosophical sense, but the Sun as to its internal constitution.) The Son is as the brightness and glory of the disk of the Sun or that bright and glorious form under which it appears to our eyes. The Holy Ghost is the action of the Sun which is within the Sun in its intestine heat, and, being diffusive, enlightens, warms, enlivens and comforts the world. The Spirit as it is God's Infinite love to Himself and happiness in Himself, is as the internal heat of the Sun, but as it is that by which God communicates Himself, it is as the emanation of the sun's action, or the emitted beams of the sun.

The various sorts of rays of the sun and their beautiful colors do well represent the Spirit. They well represent the love and grace of God and were made use of for this purpose in the rainbow after the flood, and I suppose also in that rainbow that was seen round about the throne by Ezekiel (Ezek. 1:28; Rev. 4:3) and round the head of Christ by John (Rev. 10:1), or the amiable excellency of God and the various beautiful graces and virtues of the Spirit. These beautiful colors of the sunbeams we find made use of in Scripture for this purpose, viz., to represent the graces of the Spirit, as (Ps. 68:13) "Though ye have lien among the pots, yet shall be as the wings of a dove covered with silver, and her feathers with yellow gold," i.e., like the light reflected in various beautiful colors from the feathers of a dove, which colors represent the graces of the Heavenly Dove.

The same I suppose is signified by the various beautiful colors reflected from the precious stones of the breastplate, and that these spiritual ornaments of the Church are what are represented by the various colors of the foundation and gates of the new Jerusalem (Rev. 21; Isaiah 54:11, etc.) and the stones of the Temple (I Chron. 29: 2); and I believe the variety there is in the rays of the Sun and their beautiful colors was designed by the Creator for this very purpose, and indeed that the whole visible creation which is but the shadow of being is so made and ordered by God as to typify and represent spiritual things, for which I could give many reasons. (I don't propose this merely as an hypothesis but as a part of Divine truth sufficiently and fully ascertained by the revelation God has made in the Holy Scriptures.)

I am sensible what kind of objections many will be ready to make against what has been said, what difficulties will be immediately found, How can this be? And how can that be!

I am far from affording this as any explication of this mystery, that unfolds and renews the mysteriousness and incomprehensibleness of it, for I am sensible that however by what has been said some difficulties are lessened, others that are new appear, and the number of those things that appear mysterious, wonderful and incomprehensible, is increased by it. I offer it only as a farther manifestation of what of Divine truth the Word of God exhibits to the view of our minds concerning this great mystery.

I think the Word of God teaches us more things concerning it to be believed by us than have been generally believed, and that it exhibits many things concerning it exceeding [i.e., more] glorious and wonderful than have been taken notice of; yea, that it reveals or exhibits many more wonderful mysteries than those which have been taken notice of; which mysteries that have been overvalued are incomprehensible things and yet have been exhibited in the Word of God tho they are an addition to the number of mysteries that are in it. No wonder that the more things we are told concerning that which is so infinitely above our reach, the number of visible mysteries increases.

When we tell a child a little concerning God he has not an hundredth part so many mysteries in view on the nature and attributes of God and His works of creation and Providence as one that is told much concerning God in a Divinity School; and yet he knows much more about God and has a much clearer understanding of things of Divinity and is able more clearly to explicate some things that were dark and very unintelligible to him; I humbly apprehend that the things that have been observed increase the number of visible mysteries in the Godhead in no other manner than as by them we perceive that God has told us much more about it than was before generally observed.

Under the Old Testament the Church of God was not told near so much about the Trinity as they are now. But what the New Testament has revealed, tho it has more opened to our view the nature of God, yet it has increased the number of visible mysteries and they thus appear to us exceeding wonderful and incomprehensible. And so also it has come to pass in the Church being told [i.e., that the churches are told] more about the incarnation and the satisfaction of Christ and other Gospel doctrines.

It is so not only in Divine things but natural things. He that looks on a plant, or the parts of the bodies of animals, or any other works of nature, at a great distance where he has but an obscure sight-of it, may see something in it wonderful and beyond his comprehension, but he that is near to it and views them narrowly indeed understands more about them, has a clearer and distinct sight of them, and yet the number of things that are wonderful and mysterious in them that appear to him are much more than before, and, if he views them with a microscope, the number of the wonders that he sees will be increased still but yet the microscope gives him more a true knowledge concerning them.

God is never said to love the Holy Ghost nor are any epithets that betoken love anywhere given to Him, tho so many are ascribed to the Son, as God's Elect, The Beloved, He in Whom God's soul delights, He in Whom He is well pleased, etc. Yea such epithets seem to be ascribed to the Son as tho He were the object of love exclusive of all other persons, as tho there were no person whatsoever to share the love of the Father with the Son. To this purpose evidently He is called God's Only Begotten Son, at the time that it is added, "In Whom He is well pleased." There is nothing in Scripture that speaks of any acceptance of the Holy Ghost or any reward or any mutual friendship between the Holy Ghost and either of the other Persons, or any command to love the Holy Ghost or to delight in or have any complacence in [the Holy Ghost], tho such commands are so frequent with respect to the other Persons.

That knowledge or understanding in God which we must conceive of as first is His knowledge of every thing possible. That love which must be this knowledge is what we must conceive of as belonging to the essence of the Godhead in it's first subsistence. Then comes a reflex act of knowledge and His viewing Himself and knowing Himself and so knowing His own knowledge and so the Son is begotten. There is such a thing in God as knowledge of knowledge, an idea of an idea. Which can be nothing else than the idea or knowledge repeated.

The world was made for the Son of God especially. For God made the world for Himself from love to Himself; but God loves Himself only in a reflex act. He views Himself and so loves Himself, so He makes the world for Himself viewed and reflected on, and that is. The same with Himself repeated or begotten in His own idea, and that is His Son. When God considers of making any thing for Himself He presents Himself before Himself and views Himself as His End, and that viewing Himself is the same as reflecting on Himself or having an idea of Himself, and to make the world for the Godhead thus viewed and understood is to make the world for the Godhead begotten and that is to make the world for the Son of God.

The love of God as it flows forth ad extra is wholly determined and directed by Divine wisdom, so that those only are the objects of it that Divine wisdom chooses, so that the creation of the world is to gratify Divine love as that is exercised by Divine wisdom. But Christ is Divine wisdom so that the world is made to gratify Divine love as exercised by Christ or to gratify the love that is in Christ's heart, or to provide a spouse for Christ. Those creatures which wisdom chooses for the object of Divine love as Christ's elect spouse and especially those elect creatures that wisdom chiefly pitches upon and makes the end of the rest of creatures.

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Unbelievers Despise the Glory

and Excellency of Christ

"This is the stone which was set at nought of you builders." -- Acts 4:11

Subject: Unbelievers set nothing by all the glory and excellency that is in Christ.

In the foregoing chapters we have an account of the out-pouring of the Holy Ghost on the apostles, and of its extraordinary effects in their speaking boldly in the name of Jesus, and speaking many strange languages, and so being made the instruments of the sudden conversion of vast multitudes. And in the chapter immediately preceding, there is an account how Peter and John miraculously healed a man who had been a cripple from his birth; which, together with the word which they spake to the people that flocked together on the occasion, was the means of a new accession to the church; so that the number of them that heard the word believed , as we are told in the fourth verse of this chapter, was about five thousand.

This sudden and extraordinary progress of the gospel greatly alarmed the priests and scribes, and other chief men among the Jews; so that they laid hands on Peter and John, and put them in hold, and the next day brought them forth to appear before them, and called them to an account for what they had done. They asked them particularly by what power, or by what name, they had wrought the miracle on the impotent man. Upon which Peter, filled with the Holy Ghost, makes answer, "Ye rulers of the people, and elders of Israel, — Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought by you builders, which is become the head of the corner." The apostle quotes to them as now fulfilled, Psa. 118:22, "The stone which the builders refused is become the head-stone of the corner." This text, in that psalm, the apostle applies by telling them:

I. That This is the stone, i.e. this person of whom he had spoken in the foregoing verse, viz. Jesus Christ of Nazareth, whom they had crucified, and whom God had raised from the dead.

II. That they were the builders spoken of. They before whom the apostle then was, and to whom he was speaking, were rulers, and elders, and scribes of the people, the high priest and other priests. They, as they were set to be rulers and teachers among God's people, by their office, were called to be builders of the church of God.

III. That they set this stone at nought. They had so done by refusing to accept of him. Christ came to his own, and his own received him not. And not only so, but they had openly manifested the greatest contempt of him. They had mocked him, scourged and spit upon him, and in derision crowned him with a crown of thorns, and arrayed him in a mock robe, and then had put him to a most ignominious death.

IV. That notwithstanding this, he was become the head of the corner. In spite of all that they could do, he had obtained the chief place in the building. God had made him the main foundation of it, by raising him from the dead, and so putting great honor upon him; by pouring out his Spirit, and enduing his disciples with extraordinary gifts; by suddenly converting so many thousands to be the followers of Christ. — They put him to death, that he might have no followers, concluding that that would utterly put an end to his interest in Judea. But they were greatly disappointed. For the gospel had incomparably greater success after Christ's death than before. God had accomplished that very thing which they endeavored to prevent by Christ's crucifixion, viz. Christ's being believed in and submitted to, as the great prophet of God, and prince of his people.

DOCTRINE

Unbelievers set at nought the glory and excellency in Christ.

I. They set at nought the excellency of his person. — Christ is a great and glorious person, a person of infinite worthiness, on which account he is infinitely esteemed and loved of the Father, and is continually adored by the angels. But unbelievers have no esteem at all for him on that account. They have no value for him on account of his being the Son of God. He is not set the higher in their esteem on the account of his standing in so near and honorable a relation to God the Father. He is not valued at all the more for his being a divine person. By his having the divine nature, he is infinitely exalted above all created beings. But he is not at all exalted by it in their esteem. They set nothing by his infinite majesty. His glorious brightness and greatness excite not any true respect or reverence in them.

Christ is the holy One of God. He is so holy that the heavens are not pure in his sight. He is possessed of all that holiness which is the infinite beauty and loveliness of the divine nature. But an unbeliever sets nothing by the holiness of Christ. — Christ is the wisdom of God and the power of God, 1 Cor. 1:24. But an unbeliever sets nothing by his power and wisdom. The Lord Jesus Christ is full of grace and mercy. The mercy and love of God appear no where else so brightly and gloriously as they do in the face of Jesus Christ. — But an unbeliever sets no value at all upon the infinite grace of Christ.

Neither do unbelievers set anything by those excellent virtues which appeared in Christ's human nature when he was upon earth. He was holy, harmless, undefiled, and separate from sinners. He was meek and lowly of heart. He was patient under affliction and injuries. When he was reviled, he reviled not again. But unbelievers set nothing by these things in Jesus Christ. — They very often hear how excellent and glorious a person Christ is. They are told of his holiness, and grace, and condescension, and meekness, and have the excellencies of Christ plainly set forth to them; yet they set all at nought.

II. They set at nought his excellency in his work and office. They are told how glorious and complete a mediator he is, how sufficient to answer all our necessities, and to save sinners to the uttermost. But they make light of it all; yea, they make nothing of it. They hear of the wonderful wisdom of God in contriving such a way of salvation by Christ. They have the manifold wisdom of God set forth to them. But they make no account of the excellency of this way of salvation.

The unbeliever hears what a wonderful thing it was, that he who was in the form of God, and esteemed it no robbery to be equal with God, should take upon him the human nature, and come and live in this world in a mean and low condition. — But he makes nothing of this. He hears much of the dying love of Christ to sinners, how wonderful it was that so glorious a person, who is infinitely above the angels, should so set his love on such worms of the dust, as to come and be made a curse for them, and die a cruel and ignominious death in their stead. But he sets nothing by all this. This dying love of Christ is of no account with him. Those great things that Christ hath done and suffered are with him light matters.

Unbelievers not only set little by the glory and excellency of Christ, but they set nothing by these things. Notwithstanding all the shows and pretenses which many natural men make of respect to Christ, by speaking honorably of him in their prayers, and in their common conversation, and by coming to sacraments, and attending other ordinances of Christ; yet indeed they do not set so much by all the glory and excellency of Christ — either of his person, or of his work as a Savior — as they do by the smallest earthly enjoyment.

I proceed now to mention some evidences of the truth of this doctrine.

First, they never give Christ any honor on account of his glory and excellency. They may, and often do, pay Christ an external and seeming respect; but they do not honor him in their hearts. They have no exalting thoughts of Christ, no inward respect or reverence towards him. All their outward worship is only feigned; none of it arises from any real honor or respect in their hearts towards Christ. It is either only for fashion's sake, and in compliance with custom, or else it is forced, and what they are driven to by fear, as we read, Psa. 66:3, "Through the greatness of thy power shall thine enemies submit themselves unto thee." In the original it is, shall thine enemies lie unto thee, i.e. yield a feigned obedience. Through the greatness of Christ's power, and for fear of his wrath, his enemies who have no respect or honor for him in their hearts, will lie to him, and make a show of respect when they have none.

An unbeliever is not sensible that Christ is worthy of any glory, and therefore does not at all seek the glory of Christ in anything that he does. He does nothing in religion out of respect to Christ's glory, but wholly for other ends; which shows that he sees not Christ to be worthy of any glory. — Christ is set last and lowest in the heart of an unbeliever. — He has high thoughts of other things. He has high thoughts of created objects and earthly enjoyments, but mean and low thoughts of Christ.

The unbeliever shows the mean and contemptible thoughts that he has of Christ, in refusing to accept of him, and in shutting the door of his heart against him. Christ stands at the door and knocks, and sometimes stands many years knocking at the door of his heart, but he refuses to open to him. — Now it certainly shows that men have a very mean thought of a person, when they shut him out of their doors. Unbelievers show the mean and dishonorable thoughts they have of Christ, in that they dare not trust him. They believe not what he says to be true. They will not trust the word of Christ, so far as the word of one of their honest neighbors, or of a servant whom they have found to be faithful. It also appears that they have no real honor for Christ in the hearts, in that they refuse to obey his commands. They do nothing from a spirit of obedience to him. And that external obedience which they render is but a forced, feigned obedience, and not from any respect to Christ's authority or worthiness to be obeyed.

Second, they have no love to him on account of his glory and excellency. If they saw any excellency in Christ, they would have some measure of love to him. But the truth is, they see no form or comeliness in Christ, and hence they have no love at all to him. An unbeliever never exercises one act of true love to Christ. All that he is told of his divine perfections, of his holiness, his meekness, and grace, has no influence at all to draw forth any love. The display of these things doth no more draw forth love out of the heart of an unbeliever than it draws forth love from the stones and rocks.

A natural man hath no love of benevolence towards Christ. Notwithstanding all that is declared to him of the excellency of Christ, he has no good-will toward him. He rejoices not in his glory and happiness. He would not care what became of Christ, if he could but escape hell. If Christ should be dethroned, or should cease to be, he has not so much goodwill to Christ, as would make him concerned about it. And if the kingdom and interest of Christ in the world should go to ruin, it would be nowise grievous to the unbeliever, provided his own interest could be secure.

So also an unbeliever has no love of complacency in Jesus Christ for his excellency. He takes no delight in the consideration of that excellency of Christ of which he is told. — He is told that it is exceedingly beautiful and glorious. But the thoughts of the glory of Christ are nowise entertaining to him. He has no delight in the thoughts of it, or in any contemplations upon it. He takes delight in thinking of earthly objects. But when he comes to turn his mind upon Jesus Christ, if ever he so does, this is to him a dry and barren subject; he finds nothing there to feed and delight his soul; no beauty or loveliness to please or gratify him

Third, unbelievers have no desires after the enjoyment of Christ. If they did set anything by the excellency of Christ, they would have some desires after him on account of that excellency; especially when he is offered to them, and is from time to time set forth as the proper object of their choice and desires. That which men prize, they are wont to desire, especially if it be represented to them as attainable, and as fit and suitable for them. But unbelievers only desire to be delivered from hell, but not to enjoy Christ.

They cannot conceive what happiness there can be in beholding Christ and being with him, in seeing his holiness, and contemplating his wonderful grace and divine glory. They have no relish for any such thing, nor appetite after it.

Fourth, they show that they set at nought the glory and excellency of Christ, in that they seek not a conformity to that glory and excellency. A natural man may seek to be holy, but it is not for holiness' sake, it is only that he may escape wrath. He has no desires after holiness, nor is it indeed holiness that he seeks, because he is all the while an enemy to holiness. A natural man has no desires to have his soul conformed to the glorious beauty and excellency of Christ, nor to have his image upon him.

If he prized or delighted in the excellencies of Christ, he would necessarily desire to be like him so far as he could. — This we see in ourselves and in all men. When we see any qualifications in others that are pleasing to us, it is natural for us to endeavor to imitate, and to be conformed to those persons. Hence men are apt to learn of those for whom they have a great esteem; they naturally fall into an imitation of their ways and manner of behavior. But natural men feel within themselves no disposition or inclination to learn of Christ, or to imitate him. Their tempers and dispositions remain quite contrary to Christ's. Neither do they grow at all better or more conformed to him, but rather worse. 2 Tim. 3:13, "Evil men and seducers shall wax worse and worse."

APPLICATION

I. This doctrine may teach us the heinousness of the sin of unbelief, as this sin sets all the glory and excellency of Christ at nought. It often appears strange to natural men, that unbelief should be spoken of as such a heinous and crying sin. They cannot see such evil in it. There are other sins which often trouble their consciences, when this troubles them not at all, though it be that which brings far greater guilt upon them, than those sins about which they are more troubled.

What has been said may show why unbelief is spoken of as a heinous sin, John 3:18, and Chap. 16:9, and 1 John 5:10. For thereby all the glory of Christ is set at nought, though it be so great, though it be infinite, though it be the glory of the Godhead itself, and though it has been so gloriously manifested in what Christ has done and suffered. Natural men, in their unbelief, cast contempt on all this glory, and tread it under foot, as being nothing worth. Their unbelief treats the excellency of Christ as being of less value than the meanest earthly enjoyments.

II. This doctrine may convict natural men in four particulars.

First, hereby you may be convinced of the greatness of your guilt. Consider how great and excellent that Person is, whom you thus set at nought. Contempt of any person is heinous in proportion to the worthiness and dignity of the person contemned. Though we are but worms of the dust, and very vile, sinful creatures; yet we take it grievously when we are despised. Consider how you yourselves are ready to resent it, when any of your neighbors seem to slight you, and set light by what you say and do, and to make no account of it, but to treat you as if you were good for nothing, or not worth minding. Do you take this well of your neighbors and equals, when you observe anything of this nature? Are you not ready to look upon it with resentment, to think very ill, and to judge that you have great cause to be offended?

But if it be such a crime to despise you and set you at nought, what is it to set at nought the eternal infinitely glorious Son of God, in comparison with whom you and all nations are nothing, and less than nothing, and vanity? You dislike it much to be contemned by your equals. But you would take it yet more grievously to be despised by your inferiors, by those whom, on every account, you must excel, — What a crime is it then for a vile, sinful worm, to set at nought him who is the brightness of the glory of the King of kings!

It would be a crime inexpressibly heinous, to set little by the glory and excellency of such a person. But it is more so, to set nothing at all by it, as you do. You have no value at all for it, as has been shown. And this is the more aggravated, as Christ is a person whom you so much need, and as he came into the world out of infinite grace to sinners, to lay down his life to deliver them from hell, and purchase for them eternal glory. How much has Christ done and suffered, that you might have opportunity to be saved! Yet you set nothing by the blood of Christ, even that blood that was shed for such poor sinners as you are, and that is offered to you for your salvation. But you trample under foot the blood of the Son of God. If Christ had come into the world only to teach us, it would have been a heinous thing to trample under foot his word and instructions. But when he came to die for us, how much more heinous is it to trample under foot his blood!

Men take it hardly to have any of their qualifications or actions despised, which they esteem commendable. But especially do they highly resent it when others slight their kindness. And above all when they put themselves out of their way, and have denied themselves, and suffered considerably to do others a kindness; then to have their kindness despised and set at nought, is what men would above all things resent. How heinous then is it, and how exceedingly provoking to God must it be, thus to set at nought so great kindness and love of Christ, when from love to sinners he suffered so much!

Consider how highly the angels, who are so much above you, do set by the glory and excellency of Christ. They admire and adore the glory of Christ, and cease not day nor night to praise the same in the most exalted strains. Rev. 5:11, 12, "And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing". The saints admire the excellency of Christ, and the glorious angels admire it, and every creature in heaven and earth, but only you unbelieving children of men.

Consider not only how much the angels set by the glory of Christ, but how much God himself sets by it; for he is the darling of heaven, he was eternally God's delight; and because of his glory God hath thought him worthy to be appointed the heir of all things, and hath seen fit to ordain that all men should honor the Son even as they honor the Father. — Is he thus worthy of the infinite esteem and love of God himself? And is he worthy of no esteem from you?

Second, hereby you may be convinced of your danger. You must needs think that such guilt will bring great wrath. Dreadful destruction is denounced in Scripture against those that despise only the disciples of Christ, Mat. 18:6. What destruction then will come on them that despise all the glorious excellency of Christ himself ?

Consider that you not only have no value for all the glory and excellency of Christ; but you are enemies to him on that very account. The very ground of that enmity and opposition which there is between your hearts and Jesus Christ, is the glorious perfections and excellencies that there are in Jesus Christ. By being such a holy and excellent Savior, he is contrary to your lusts and corruptions. If there were a Savior offered to you that was agreeable to your corrupt nature, such a Savior you would accept. But Christ being a Savior of such purity, holiness, and divine perfection, this is the cause why you have no inclination to him, but are offended in him.

Instead of being a precious stone in your eyes, he is a stone of stumbling and a rock of offense to you. That he is a Savior who hath manifested such divine perfections in what he hath done and suffered, is one principal reason why you set nothing by him.

Consider how provoking this must needs be to God the Father, who has given his only-begotten Son for your salvation; and what wrath it merits from the Son whom you thus treat. And consider how you will hereafter bear this wrath.

Consider that, however Christ be set at nought by you, he shall be the head of the corner. Though you set him low, yet he shall be exalted even with respect to you. It is but a vain thing for you to make light of Christ and treat him with contempt. How much soever you contemn him, you cannot break his bands asunder, nor cast his cords from you. You will still be in his hands. While you despise Christ, God will despise you, and the Lord will have you in derision. God will set his King on his holy hill of Zion in spite of all his enemies; Psa 2:1-6. Though you say, We will not have this man to reign over us, yet Christ will rule over you; Psa 110:2, "Rule thou in the midst of thine enemies." If you will not submit to the scepter of his grace, you shall be subject to the rod of his wrath, and he will rule you with a rod of iron; Psa 2:9-12.

Third, you may hence be led to see how worthless many of those things in yourselves are, that you have been ready to make much of. Particularly, if you set nothing by all the glory of Christ, what are those desires that you have after Christ good for? And that willingness that you think you find to come to Christ? Sinners are often wont to excuse themselves in their unbelief, because they see not but that they are willing to come to Christ and would gladly come to him if they could. And they make much of such desires, as though God were unjust to punish them for not coming to Christ, when they would gladly come if they could. But this doctrine shows that your willingness and desires to come to Christ are not worthy to be mentioned as any excuse. For they are not from any respect to Christ, but are merely forced. You at the same time set nothing by all his excellency and glory.

So you may hence learn the worthlessness of all your pains and endeavors after Christ. When sinners have taken a great deal of pains to get an interest in Christ, they are wont to make a righteousness of it; little considering that at the very time they are taking so much pains, they set nothing at all by Christ for any glory or excellency there is in him; but set him wholly at nought, and seek him out of respect to their own interest.

Fourth, hence learn how justly God might forever refuse to give you an interest in Christ. For why should God give you any part or interest in him whom you set at nought, all whose glory and excellency you value not in the least, but rather trample it under your feet.

Why should God give you any interest in him whom you so despise? Seeing you despise him, how justly might you be obliged to go without any interest in him! How justly might you be refused any part in that precious stone, whose preciousness you esteem no more than that of the stones of the street! Is God obliged to cast such a pearl before swine who will trample it under their feet? Is God obliged to make you possessors of his infinitely glorious and dear Son, when at the same time you count him not worth the having, for the sake of any worth or excellency that there is in him; but merely because you cannot escape hell without him?

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A Warning to Professors

"That they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, and have also caused their sons, whom they bare unto me, to pass for them through the fire to devour them. More over this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my Sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, lo, thus have they done in the midst of mine house" -- Ezekiel 23:37, 38, 39

INTRODUCTION

Subject: When they that attend ordinances of divine worship allow themselves in known wickedness, they are guilty of dreadfully profaning and polluting those ordinances.

Samaria and Jerusalem, or Israel and Judah, are here represented by two women, Aholah and Aholibah. And their idolatry and treachery towards their covenant God is represented by the adultery of these women. They forsook God, who was their husband, and the guide of their youth, and prostituted themselves to others. The baseness of Aholah and Aholibah towards God their husband is here pointed out by two things, viz. adultery and bloodshed: They have committed adultery, and blood is in their hands.

I. They committed adultery with other lovers, viz. with their idols: With their idols have they committed adultery.

II. They not only committed adultery, but they took their children that they bore to God, and killed them for their lovers. Their hearts were quite alienated from God, their husband, and they were so bewitched with lust after those other lovers, that they took their own children, whom they had by their husband, and put them to cruel deaths, to make a feast with them for their lovers. As it is said in verse 37, "And have also caused my sons whom they bare unto me, to pass for them through the fire to devour them."

But here is a twofold wickedness of those actions of theirs held forth to us in the words.

First, the wickedness of them considered in themselves. For who can express the horrid baseness of this their treatment of God, their husband?

Second, an additional wickedness, resulting from the joining of these actions with sacred things. Beside the monstrous wickedness of these actions in themselves considered, there was this which exceedingly increased the guilt, that on the same day they came into God's sanctuary, or that they lived in such wickedness at the same time that they came and attended the holy ordinances of God's house, pretending to worship and adore him, whom they all the while treated in such a horrid manner. And so herein defiled and profaned holy things, as in verse 38 and 39, "Moreover, this have they done unto me; they have defiled my sanctuary in the same day, and have profaned my Sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary, to profane it; and, lo, thus have they done in the midst of mine house."

DOCTRINE

When they that attend ordinances of divine worship allow themselves in known wickedness, they are guilty of dreadfully profaning and polluting those ordinances.

By a divine ordinance, when the expression is used in its greatest latitude, is meant anything of divine institution or appointment. Thus we call marriage a divine ordinance because it was appointed by God. So civil government is called an ordinance of God. Rom. 13:1, 2, "Let every soul be subject to the higher powers; for there is no power but of God; the powers that be are ordained of God. Whosoever, therefore, resisteth the power, resisteth the ordinance of God."

But the word is more commonly used only for an instituted or appointed way or mean of worship. So the sacraments are ordinances. So public prayer, singing of praise, the preaching of the word, and the hearing of the word preached are divine ordinances. The setting apart of certain officers in the church, the appointed way of discipline, public confession of scandals, admonition, and excommunication are ordinances. These are called the ordinances of

God's house, or of public worship. And these are intended in the doctrine. It is the profanation of these ordinances that is spoken of in the text: "They came into my sanctuary to profane it; and, lo! thus have they done in the midst of mine house," says God. This doctrine seems to contain two propositions.

SECTION I

The ordinances of God are holy

DIVINE ordinances are holy in the following respects:

I. They are conversant wholly and immediately about God, and things divine. When we are in the attendance on the ordinances of divine worship, we are in the special presence of God. When persons come and attend on the ordinances of God, they are said to come before God, and to come into his presence. Jer. 7:10, "Come and stand before me, in this house which is called by my name." Psa. 100:2, "Come into his presence with singing."

In divine ordinances, persons have immediate intercourse with God, either in applying to him, as in prayer and singing praises, or in receiving from him, waiting solemnly and immediately on him for spiritual good, as in hearing the word; or in both applying to God and receiving from him, as in the sacraments. They were appointed on purpose that in them men might converse and hold communion with God. We are poor, ignorant, blind worms of the dust. And God did not see it meet that our way of intercourse with God should be left to ourselves. But God has given us his ordinances, as ways and means of conversing with him.

In these ordinances, holy and divine things are exhibited and represented. In the preaching of the word, holy doctrines and the divine will are exhibited. In the sacraments are represented our faith, love, and obedience.

II. The end of God's ordinances is holy. The immediate end is to glorify God. They are instituted to direct us in the holy exercises of faith and love, divine fear and reverence, submission, thankfulness, holy joy and sorrow, holy desires, resolutions, and hopes. True worship consists in these holy and spiritual exercises, and as these divine ordinances are the ordinances of worship, they are to help us, and to direct us in such worship as this.

III. They have the sanction of divine authority. They are not only conversant about a divine and holy object, and designed to direct and help us in divine and holy exercises, but they have a divine and holy author. The infinitely great and holy God has appointed them, the eternal Three in One. Each person in the Trinity has been concerned in their institution. God the Father has appointed them, and that by his own Son. They are of Christ's own appointment, and he appointed, as he had received of the Father. John 12:49, "I have not spoken of myself, but the Father which sent me, he gave me commandment what I should say, and what I should speak." And the Father and Son more fully revealed and ratified them by the Spirit. And they are committed to writing by the inspiration of the Holy Spirit.

They are holy, in that God has hallowed them, or consecrated them. They are conversant about holy things. And God ordained them that in them we might be conversant about holy things. They are for a holy use. And it is God who, by his own immediate authority, ordained them for that holy use, which renders them much more sacred than otherwise they would have been.

IV. They are attended in the name of God. Thus we are commanded to do all that we do, in word or deed, in the name of Christ, Col. 3:17, which is to be understood especially of our attendance on ordinances. Ordinances are administered in the name of God. When the word is preached by authorized ministers, they speak in God's name, as Christ's ambassadors, as co-workers together with Christ. 2 Cor. 5:20, "Now we are ambassadors for Christ." Chap. 4:1, "We are workers together with him." When a true minister preaches, he speaks as the oracles of God, 1 Pet. 4:11. And he is to be heard as one representing Christ.

So in administering the sacraments, the minister represents the person of Christ. He baptizes in his name, and in the Lord's supper stands in his stead. In administering church-censures, he still acts, as the apostle expresses it, in the person of Christ, 2 Cor. 2:10. On the other hand, the congregation, in their addresses to God in ordinances, as prayer and praise, act in the name of Christ, the Mediator, as Having him to represent them, and as coming to God by him.

SECTION II

God's ordinances are dreadfully profaned by those who attend on them, and yet allow themselves in ways of wickedness.

PERSONS who come to the house of God, into the holy presence of God, attending the duties and ordinances of his public worship, pretending with others, according to divine institution, to call on the name of God, to praise him, to hear his word, and commemorate Christ's death, and who yet, at the same time, are wittingly and allowedly going on in wicked courses, or in any practice contrary to the plain rules of the Word of God, therein greatly profane the holy worship of God, defile the temple of God and those sacred ordinances on which they attend. The truth of this proposition appears by the following considerations.

I. By attending ordinances, and yet living in allowed wickedness, they show great irreverence and contempt of those holy ordinances. When persons who have been committing known wickedness, as it were the same day, as it is expressed into the text, and attend the sacred solemn worship and ordinances of God, and then go from the house of God directly to the like allowed wickedness — they hereby express a most irreverent spirit with respect to holy things, and in a horrid manner cast contempt upon God's sacred institutions, and on those holy things which we are concerned with in them.

They show that they have no reverence of that God who has hallowed these ordinances. They show a contempt of that divine authority which instituted them. They show a horribly irreverent spirit towards that God into whose presence they come, and with whom they immediately have to do in ordinances, and in whose name these ordinances are performed and attended. They show a contempt of the adoration of God, of that faith and love, and that humiliation, submission, and praise, which ordinances were instituted to express. What an irreverent spirit does it show, that they are so careless after what manner they come before God! That they take no care to cleanse and purify themselves, in order that they may be fit to come before God! Yea, that they take no care to avoid making themselves more and more unclean and filthy!

They have been taught many a time that God is of purer eyes than to behold evil, and cannot look on iniquity, and how exceedingly he is offended with sin; yet they care not how unclean and abominable they come into his presence. It shows horrid irreverence and contempt, that they are so bold, that they are not afraid to come into the presence of God in such a manner, and that they will presume to go out of the presence of God, and from an attendance upon holy things, again to their sinful practices. If they had any reverence of God and holy things, an approach into his presence, and an attendance on those holy things, would leave that awe upon their minds, that they would not dare to go immediately from them to their ways of known wickedness,

It would show a great irreverence in any person towards a king, if he should not care how he came into his presence, and if he should come in a sordid habit, and in a very indecent manner. How much more horrid irreverence does it show, for persons willingly and allowedly to defile themselves with that filth which God infinitely hates, and so frequently come into the presence of God!

II. By making a show of respect to God in ordinances, and then acting the contrary in their lives, they do but mock God. In attending ordinances, they make a show of respect to God. By joining in prayer, in public adorations, confessions, petitions, and thanksgivings, they make a show of high thoughts of God, and of humbling themselves before him; of sorrow for their sins, of thankfulness for mercies, and of a desire of grace and assistance to obey and serve God. By attending upon the hearing of the word, they make a show of a teachable spirit, and of a readiness to practice according to the instructions given. By attending on the sacraments, they make a show of faith in Christ, of choosing him for their portion, and spiritually feeding upon him.

But by their actions they all the while declare the contrary. They declare, that they have no high esteem of God, but that they despise him in their hearts. They declare, that they are so far from repenting of, that they intend to continue in, their sins. They declare, that they have no desire of that grace and assistance to live in a holy manner for which they prayed, and that they rather live wickedly. This is what they choose, and for the present are resolved upon. They declare by their actions that there is no truth in what they pretend in hearing the word preached, that they had a desire to know what the will of God is, that they might be directed in their duty. For they declare by their actions, that they desire not to do the will of God, and that they do not intend any such thing. But intend, on the contrary, to disobey him. And that they prefer their carnal interests before his authority and glory.

They declare by their actions that there is not truth in what they pretend in their attendance on the sacraments that they desire to be fed with spiritual nourishment, and to be conformed and assimilated to Christ, and to have communion with him. They show by their practices that they have no regard to Christ, and that they had rather have their lusts gratified, than to be fed with his spiritual food. They show, that they desire not any assimilation to Christ but to be different from him, and of an opposite character to him. They show that instead of desiring communion with Christ, they are his resolved and allowed enemies, willfully acting the part of enemies to Christ, dishonoring him, and promoting the interest of Satan against him.

Now, what can this be else but mockery, to make a show of great respect, reverence, love, and obedience, and at the same time willfully to declare the reverse in actions. If a rebel or traitor should send addresses to his king, making a show of great loyalty and fidelity, and should all the while openly, and in the king's sight, carry on designs of dethroning him, how could his addresses be considered other than mockery? If a man should bow and kneel before his superior, and use many respectful terms to him, but at the same time should strike him, or spit in his face, would his bowing and his respectful terms be looked upon in any light than as done in mockery? When the Jews kneeled before Christ, and said Hail, King of the Jews, but at the same time spit in his face, and smote him upon the head with a reed, could their kneeling and salutations be considered as any other than mockery?

Men attend ordinances, and yet willingly live in wicked practices, treat Christ in the same manner that these Jews did. They come to public worship, and pretend to pray to him, to sing his praises, to sit and hear his word. They come to the sacrament, pretending to commemorate his death. Thus they kneel before him, and say, Hail, King of the Jews; yet at the same time they live in ways of wickedness, which they know Christ has forbidden, of which he has declared the greatest hatred, and which are exceedingly to his dishonor. Thus they buffet him, and spit in his face. They do as Judas did, who came to Christ saying, Hail, Master, and kissed him, at the same time betraying him into the hands of those who sought his life.

How can it be interpreted in any other light, when men come to public worship, and attend ordinariness, and yet will be drunkards and profane swearers, will live in lasciviousness, injustice, or some other known wickedness? If a man should pray to God to keep him from drunkenness, and at the same time should put the bottle to his own mouth, and drink himself drunk; the absurdity and horrid wickedness of his conduct would be manifest to every man. But the very same thing, though not so visible to us, is done by those who make profession of great respect to God, and pray God from time to time to keep them from sin; yet at thesame time have no design to forsake their known sins, but intend the contrary.

God sees men's designs and resolutions more plainly than we can see their outward actions. Therefore for a man to pray to God to be kept from sin, and at the same time to intend to sin, is mockery as visible to God as if he prayed to be kept from some particular sin, which he was at the same time willingly and allowedly committing.

These persons are guilty of a horrid profanation of God's ordinances. For they make them occasions of a greater affront to God, the occasions of showing their impudence and presumption. For he who lives in willful wickedness, and does not enjoy the ordinances of God, is not guilty of so great presumption as he who attends these ordinances, and yet allows himself in wickedness. This latter acts as though he came into the presence of God on purpose to affront him. He comes from time to time to hear the will of God, and all the while designs disobedience, and goes away and acts directly contrary to it.

A servant would affront his master by willfully disobeying his commands in any wise. But he would affront him much more, if he should on every occasion come to him to inquire his will, as though he were ready to do whatever his master would have him do, and then should immediately go away and do the contrary.

III. They put the ordinances of God to a profane use. The ordinances of God are holy, as they are set apart of God to a holy use and purpose. They are the worship of God, instituted for the ends of giving honor and glory to him, and to be means of grace and spiritual good to us. But those persons who attend these ordinances, and yet live in allowed wickedness, aim at neither of these ends. They, in their attendance on ordinances, neither aim to give honor to God, or to express any love, or esteem, or thankfulness. Nor do they sincerely seek the good of their own souls. It is not truly the aim of any such persons to obtain grace, or to be made holy. Their actions plainly show that this is not their desire. They choose to be wicked, and intend it.

It is not therefore to these purposes that they improve the holy ordinances of God. But they put them to another and profane use. They attend ordinances to avoid that discredit which a voluntarily and habitual absence from them would cause among those with whom they live, to avoid the punishment of human laws, or for their worldly advantage, to make up for other wickedness, or for some other carnal purposes. Thus they profane the ordinances of God, by perverting them to profane purposes.

IV. When persons thus treat God's holy ordinances, it tends to beget contempt of them in others. When others see sacred things commonly used so irreverently, and attended with such carelessness and contempt, and treated without any sacred regard; when they see persons are bold with them, treat them without any solemnity of spirit; when they see them thus commonly profaned, it tends to diminish their sense of their sacredness, and to make them seem no very awful things. In short, it tends to embolden them to do the like.

The holy vessels and utensils of the temple and tabernacle were never to be put to a common use, nor to be handled without the greatest care and reverence. For if it had been commonly otherwise, the reverence of them could not have been maintained. They would have seemed no more sacred than anything else. So it is in the ordinances of Christian worship.

SECTION III

A call to self-examination.

LET this doctrine put all upon examining themselves, whether they do not allow themselves in known wickedness. You are such as do enjoy the ordinances of divine worship. You come into the holy presence of God, attending on those ordinances, which God, by scared authority, has hallowed and set apart, that in them we might have immediate intercourse with himself, that we might worship and adore him, and express to him a humble, holy, supreme respect, and that in them we might receive immediate communications from him.

Here you come and speak to God, pretending to express your sense how glorious he is, and how worthy that you should fear and love him, humble yourselves before him, devote yourselves to him, obey him, and have a greater respect to his commands and to his honor, than to any temporal interest, ease, or pleasure of your own. Here you pretend before God, that you are sensible how unworthily you have done by sins committed in times past, and that you have a great desire not to do the like in time to come. You pretend to confess your sins, and to humble yourselves for them. Here you pray that God would give you his Spirit to assist you against sin, to keep you from the commission of it, enable you to overcome temptations, and help you to walk holy in all your conversation, as though you really had a great desire to avoid such sins as you have been guilty of in time past. And the like pretenses you have made in your attendance upon the other ordinances, as in hearing the word, in singing praise, etc.

But consider whether you do not horribly defile and profane the public prayers and other ordinances. Notwithstanding all your pretenses, and what you seem to hold forth by your attendance on them, do you not all the while live in known wickedness against God? For all your pretenses of respect to God, of humiliation for sin, and desires to avoid it, have you not come directly from the allowed practice of known sin to God's ordinances, and did not at all repent of what you had done, nor at all sorry for it at the very time when you stood before God, making these pretenses, and even had no design of reformation, but intended to return to the same practice again after your departure from the presence of God? — I say, has not this, on many occasions, been your manner of coming and attending on the ordinances of divine worship? Not only so, but is it not still your manner, your common way of attending upon these ordinances, even to this very day? Do you not lie to God with your tongues, when you pretend, that he is a great God, and that you are poor, guilty, unworthy creatures, deserving his wrath by the sins of which you have been guilty? And when you pretend that you earnestly desire he would keep you from the like for time to come? Are you not guilty of horrid mockery of God in it, when at the same time you design no such thing, but the contrary?

Do you not even the same day that you come into God's house, and to his ordinances, allow yourselves in known sins? Do you not with consent and approbation think of the sinful practices, in which you allow yourselves, and in which you have been exercising yourselves in the week past? Do you not the very day in which you attend ordinances, allowedly please and gratify a wicked imagination? And are you not then perpetrating wickedness in your thoughts, and contriving the further fulfillment of your wickedness? Yea, are you not guilty of these things sometimes even in the very time of your attendance on ordinances, when you are in the immediate presence of God? And while others have immediate intercourse with God, and you likewise pretend to the same? Do you not, even in these circumstances, allow yourselves in wicked thoughts and imaginations, voluntarily wallowing in known wickedness?

Are not some of you guilty of allowedly breaking God's holy Sabbath, in maintaining no government of your thoughts, thinking indifferently about anything that comes next to mind; and not only thinking, but talking too about common, worldly affairs? And sometimes talking in such a manner, as is not suitable even on other days, talking profanely, or in an unclean manner, sporting and diverting yourselves in such conversation on God's holy day? Yea, it is well if some have not been thus guilty in the very time of attendance on the ordinances of worship.

Examine yourselves, how it has been with you. You all attend many of the ordinances of divine worship. You come to the house of God, attend public prayers, singing, and preaching of the word. And many of you come to the Lord's supper, that holy ordinance, instituted for the special commemoration of the greatest and most wonderful of all divine acts towards mankind, for the special and visible representation of the most glorious and wonderful things of our religion, for the most solemn profession and renewal of your engagement to God, and for special communion with Jesus Christ. Let such examine themselves whether they do not allow themselves in known sin, to the horrid profanation and pollution of his most sacred ordinance.

Examine and see whether you do not allow yourselves in some way of dealing with your fellow-men, which you have sufficient light to know to be evil; or whether you do not allow yourselves in a known evil behavior towards some person or persons of the families to which you respectively belong, as towards your husbands, your wives, your children, or servants; or your neighbors, in your spirit and behavior towards them, or in your talk of them.

Examine whether you do not some way willingly indulge an unclean appetite, in less or grosser acts of uncleanness, or in you discourse, or in you imagination. Or do you not give way to a lust after strong drink, or indulge yourselves in some vicious excess in gratifying some sensual appetite in meat or drink, or otherwise? Are you not willingly guilty of vanity, and extravagance in your conversation?

Do you not, for all your attendance on ordinances, continue in the allowed neglect of your precious souls, neglecting secret prayer or some known duty of private religion? Or do you not allow yourselves in Sabbath-breaking? — In all these ways are the ordinances of God's sacred worship polluted and profaned.

Men are apt to act very treacherously and perversely in the matter of self-examination. When they are put upon examining themselves, they very often decline it, and will not enter into any serious examination of themselves at all. They hear uses of examination insisted on, but put them off to others, and never seriously apply them to themselves. — And if they do examine themselves, when they are put upon it, they are exceedingly partial to themselves. They spare themselves. They do not search, and look, and pass a judgment according to truth, but so as unreasonably to favor and justify themselves — If they can be brought to examine themselves at all, whether they do not allow themselves in known wickedness, although they attend on divine ordinances, they will not do it impartially. Their endeavor will not be indeed to know the truth of their case, and to give a true answer to their consciences, but to blind themselves, to persuade and flatter themselves that they do not allow themselves in known sin, whether it be true or not. There are two things especially wherein persons often act very perversely and falsely in this matter.

I. Persons very often deal very perversely in pretending that the sins in which they live are not known sins. Nothing is more common surely, than for persons to flatter themselves with this concerning the wickedness in which they live. Let that wickedness be almost what it may, they will plead to their consciences, and endeavor to still them, that there is no evil in it. Men's own consciences can best tell how they are wont to do in this matter. — There is hardly any kind of wickedness that men commit, but they will plead thus in excuse for it. They will plead thus about their cheating and injustice, about their hatred of their neighbors, about their evil speaking, about their revengeful spirit, about their excessive drinking, about their lying, their neglect of secret prayer, their lasciviousness, their unclean dalliances. Yea, they will plead excuses for very gross acts of uncleanness, as fornication, adultery, and what not. They have their vain excuses and carnal reasonings in favor of all their evil actions. They will say, What harm, what evil is there in such and such an action? And if there be a plain rule against it, yet they will plead that their circumstances are peculiar, and that they are excepted from the general rule, that their temptation is so great, that they are excusable. Or something will they find to plead.

If it be some thing upon which their lusts are much set, and about which they feel remorse of conscience, they will never leave studying and contriving with all the art and subtlety of which they are masters, till they shall have found out some reason, some excuse, with which they shall be able in some measure to quiet their consciences. And whether after all they shall have made it out to blind conscience or not, yet they will plead that their argument is good, and it is no sin. Or if it be a sin, it is only a sin of ignorance. — So men will plead for the wickedness which they do in the dark. So without doubt some very gross sinners plead to their consciences, as would appear, if we could but look into their hearts. When indeed the strongest argument they have, that in such a thing there is no evil, is the strongest lust they have to it, the inordinate desire they have to commit it.

It was the saying of one, Licitis perimus omnes; that is, We all perish by lawful things; which is as much as to say, man commonly live wickedly and go to hell, in those ways which they flatter themselves, that they are sins of ignorance, they do not know them to be unlawful. — Thus, I make no doubt some will be apt to do, in applying to themselves this use of examination, if they can be persuaded to apply it to themselves at all. Whether these things be true of you, let your own consciences speak, you that neglect secret prayer; you that indulge an inordinate appetite for strong drink; you that defraud or oppress others; you that indulge a spirit of revenge and hatred toward your neighbor. — Here I desire you to consider two or three things.

First, not all sins, which one knows not with a certain knowledge to be sinful, are justly called sins of ignorance. Men often will excuse themselves for venturing upon a sinful action or practice, with this, that they know not that it is sinful, which is at most true no otherwise, than as they do not know it to be sinful with a certain knowledge, or with the evidence of absolute demonstration; although at the same time it is a sin against their light, and against great light. They have been so taught, that they have had light enough to make them sensible that it is displeasing to God, and not warranted or allowed by him. And they do in their consciences think it to be sinful. They are secretly convinced of it, however they may pretend the contrary, and labor to deceive themselves, and to persuade themselves that they do not think there is any evil in it.

Those sins which are contrary to sufficient information and instruction, and contrary to the real dictates of their own consciences, or to the judgment of their own minds, whether there be certain or demonstrative knowledge or no, these are what I would be understood to mean, when I speak of known sins. Such light as this, whether there be absolutely certain knowledge or no, is sufficient to render the action utterly inexcusable, and to render it, when allowed, a horrible profanation and pollution of the holy ordinances of God.

Second, it is vain for persons to pretend that those are sins of ignorance, which they have often and clearly heard testified against from the Word of God. It will be found to be so at last. It will be found to be a vain thing for persons who have lived under the light of the gospel, and where all manner of iniquity is testified against, if they live in immoral and vicious practices, to pretend that they are sins of ignorance, unless the case be very peculiar and extraordinary.

Third, it is in vain for you to pretend that those are sins of ignorance, of which you would not dare to proceed in the practice, if you knew that your soul was to be required of you this night. Persons do many things, for which they plead, and pretend they think there is no evil in them, who yet would as soon eat fire, as do the same, if they knew that they were to stand before the judgment seat of Christ within four and twenty hours. This shows that persons do but prevaricate, when they pretend that their sins are sins of ignorance.

II. Another way wherein men deal falsely and perversely in this matter is in pretending that they do not allow themselves in those sins which they practice. They either pretend that they know them not to be sins, or if they cannot but own that, then they will say, they do not allow themselves in them. And so they hope God is not very much provoked by them. They pretend this, though they make a trade of them. They go on repeating one act after another, without ever seriously repenting of past, or resolving against future acts. But take heed that you do not deceive yourselves in this matter. For such pretenses, however they do something towards stilling your consciences now, will do nothing when you come to stand before your righteous and holy Judge.

SECTION IV

Address to such as attend ordinances, and yet allow themselves in known sin.

Consider how holy and sacred the ordinances of God are. What mockery you are guilty of in making such a show, and such pretenses in attending ordinances, and yet voluntarily acting the reverse of what you pretend. Consider that there is no sort of sinners with whom God is so provoked, and who stand so guilty before him, as the profaners of his ordinances. The fire of God's wrath id kindled by none so much as by the polluters of holy things. They are represented as those who are especially guilty before God, in the third commandment: "The Lord will not hold him guiltless that taketh his name in vain." Why is this annexed to this command, rather than to any other of the ten, but because the breach of it especially renders a man guilty in the sight of God?

The taking of God's name in vain includes the profanation and pollution of ordinances and holy things. They do in a very dreadful manner take God's name in vain, who attend on his ordinances, and yet live in known sin. For, as we have shown, they manifest the greatest irreverence for him, and contempt of divine things. They manifest a contempt of his authority, a contempt of the business and design of his ordinances, and a most careless and irreverent spirit in things wherein they have immediate converse with God. Ordinances, as we have shown, are attended in the name of God. And therefore, by such an attendance on them, the name of God is greatly profaned. You that attend ordinances in such a manner, take the name of God so much in vain, that you use it only in mockery, and so as to expose it to contempt. Such a way of attending ordinances is a trampling of all that is sacred under foot.

We have in Scripture scarce any such awful instances of the immediate and miraculous vengeance of God, as on the profaners of holy things. How did God consume Nadab and Abihu, for offering strange fire before him! How did he break forth upon Uzza, for handling the ark with too much irreverence! 2 Sam. 6:6, 7. And how did he break forth on the children of Israel at Bethshemesh, for profaning the ark! "He smote of the people fifty thousand threescore and ten men," as in 1 Sam. 6:19.

And God has threatened in the New Testament, that if any man "defile the temple of God, him shall God destroy: for the temple of God is holy," 1 Cor. 3:17. There is an emphasis in the expression. God will destroy all sinners, let it be what sin it will which they commit, and in which they continue; and yet it is said, "If any man defile the temple of God, him shall God destroy," as if it had been said, there is something peculiar in the case, and God is especially provoked to destroy such, and consume them in the fire of his wrath. And he will indeed destroy them with a destruction especially dreadful.

So God has declared, Gal. 6:7, "That he will not be mocked;" i.e. if any presume to mock him, they will find him by experience, to be no contemptible being. God will vindicate his holy majesty from the contempt of those who dare to mock him, and he will do it effectually. They shall fully find how dreadful a being he is, whose name they have daringly profaned and polluted. Defilers and profaners of ordinances, by known and allowed wickedness, provoke

God more than the heathen, who have no ordinances. Thus the wickedness of Judah and Jerusalem is said to be far worse than that of Sodom, though the inhabitants of Sodom were, as we have reason to think, some of the worst of the heathens. See Eze. 16:46, 47, etc. The sin of Sodom is here spoken of as a light thing in comparison with the sins of Judah. And what should be the reason, but that Judah enjoyed holy things which they profaned and polluted, which Sodom had no opportunity to do? For it is not to be supposed, that Judah otherwise arrived to the same pass that Sodom had.

Consider therefore, ye who allow yourselves in known wickedness, and live in it, who yet come to the house of God, and to his ordinances from time to time, without any serious design of forsaking your sins, but, on the contrary, with an intention of continuing in them, and who frequently go from the house of God to your wicked practices, consider how guilty you have made yourselves in the sight of God, and how dreadfully God is provoked by you. It is a wonder of God's patience, that he does not break forth upon you, and strike you dead in a moment. For you profane holy things in a more dreadful manner than Uzza did, when yet God struck him dead for his error. And whereas he was struck dead for only one offense. You are guilty of the same sin from week to week, and from day to day.

It is a wonder that God suffers you to live upon earth, that he has not, with thunderbolt of his wrath, struck you down to the bottomless pit long ago. You that are allowedly and voluntarily living in sin, who have gone on hitherto in sin, are still going on, and do not design any other than to go on yet. It is a wonder that the Almighty's thunder lies still, and suffers you to sit in his house, or to live upon earth. It is a wonder that the earth will bear you, and that hell does not swallow you up. It is a wonder that fire does not come down from heaven, or come up from hell, and devour you, that hell-flames do not enlarge themselves to reach you, and that the bottomless pit has not swallowed you up.

However, that you are as yet born with, is no argument that your damnation slumbers. The anger of God is not like the passions of men, that it should be in haste. There is a day of vengeance and recompense appointed for the vessels of wrath. And when the day shall have come, and the iniquity shall be full, none shall deliver out of God's hand. Then will he recompense, even recompense into your bosoms.

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