The following are some reasons why grace to persevere is promised in the covenant of grace.

1. God’s Better Covenant

God, when he had laid out himself to glorify his mercy and grace in the redemption of poor fallen men, did not see meet that those who are redeemed by Christ should be redeemed so imperfectly, as still to have the work of perseverance left in their own hands.  They had been found already insufficient for this even in their perfect state, and are now ten times more liable than formerly to fall away and not to persevere, if in their fallen broken state, with their imperfect sanctification, the care of the matter be trusted with them.  Man, though redeemed by Christ so as to have the Holy Spirit of God, and spiritual life again restored in a degree, yet is left a poor, piteous creature, because all is dependent [“suspended,” Edwards’ term throughout] on his perseverance as it was at first.  And the care of that affair is left with him as it was then, and he is ten times more likely to fall away than he was then, if we consider only what he was in himself to preserve him from it.  The poor creature sees his own insufficiency to stand, from what has happened in time past.  His own instability has been his undoing already, and now he is vastly more unstable than before.

The great thing wherein the first covenant was deficient was that the fulfillment of the righteousness of the covenant, and man’s perseverance, was entrusted with man himself, with nothing better to secure it than his own strength.  And therefore, God introduces a better, which should be an everlasting covenant, a new and living way, wherein that which was wanting in the first should be supplied, and a remedy should be provided against that, which under the first covenant proved man’s undoing, viz. man’s own weakness and instability, by a Mediator being given, who is the same yesterday, today, and forever: who cannot fail, who should undertake for his people and take care of them.  He is able to save to the uttermost all that come unto God through him, and ever lives to make intercession for them.  God did not see it fit that man should be trusted to stand in his own strength a second time. It is not fit that in a covenant of grace, wherein all is of mere, free, and absolute grace, that the reward of life should be dependent on the perseverance of man, as dependent on the strength and steadfastness of his own will.  It is a covenant of works, and not a covenant of grace that suspends eternal life on what is the fruit of a man’s own strength.

Eternal life was to have been of works in those two respects, viz. as it was to have been for man’s own righteousness, and as it was dependent on the fruit of his own strength.  For though our first parent depended on the grace of God, the influence of his Spirit in his heart, yet that grace was given him already, and dwelt in him constantly, and without interruption, in such a degree as to hold him above any lust or sinful habit or principle.  Eternal life was not merely dependent on that grace that was given him, and dwelt in him, but on his improvement of that grace which he already had.  For in order to [effect] his perseverance, there was nothing further promised beyond his own strength, no extraordinary occasional assistance was promised.  It was not promised but that man should be left to himself as he was.  But the new covenant is of grace, in a manner distinguishing from the old, in both these respects, that the reward of life is dependent neither on his own strength nor worthiness. It provides something above either.  But if eternal life under the new covenant was dependent on man’s own perseverance, or his perseveringly using diligent endeavors to stand without the promise of anything farther to ascertain it than his own strength, it would herein be farther from being worthy to be called a covenant of grace than the first covenant, because man’s strength is exceedingly less than it was then, and he is under far less advantages to persevere.  And if he should obtain eternal life by perseverance in his own strength now, eternal life would, with respect to that, be much more of himself than it would have been by the first covenant, because perseverance now would be a much greater thing than under those circumstances.  And he has but an exceeding small part of that grace dwelling in him, to assist him, than he had then, and that which he has, does not dwell in him in the exercise of it by such a constant law as grace did then, but is put into exercise by the spirit of grace, in a far more arbitrary and sovereign way.

2. Christ’s Finished Work

Again, Christ came into the world to do that in which mere men failed.  He came as a better surety, and that in him those defects might be supplied, which proved to be in our first surety, and that we might have a remedy for the mischief that came by those defects.  But the defect of our first surety was that he did not persevere.  He wanted steadfastness, and therefore God sent us, in the next surety, one that could not fail, but should surely persevere.  But this is no supply of that defect to us, if the reward of life be still dependent on perseverance, which has nothing, as to ourselves, greater to secure it still, than the strength of mere man.  And the perseverance of our second surety is no remedy against the like mischief, which came by failure of our first surety.  But on the contrary, we are much more exposed to the mischief than before.  This perseverance depended indeed on the strength of mere man, but now (on the supposition) it would be dependent on the strength of fallen man.

In that our first surety [Adam] did not persevere, we fell in and with him, for doubtless, if he had stood, we should have stood with him.  And therefore, when God in mercy has given us a better surety to supply the defects of the first, a surety that might stand and persevere, and one that has actually persevered through the greatest imaginable trials, then doubtless we shall stand and persevere in him.  After all this, eternal life will not be dependent on our own poor, feeble, broken strength.

Our first surety, if he had stood, would have been brought to eat of the tree of life, as a seal of a confirmed state of life in persevering and everlasting holiness and happiness, and he would have eaten of this tree of life as a seal of persevering confirmed life, not only for himself, but as our head.  As when he ate of the tree of knowledge of good and evil, he tasted as our head, and so brought death on himself and all his posterity.  So if he had persevered and had eaten of the tree of life, he would have tasted of that as our head, and therein life and confirmed holiness would have been sealed to him and all his posterity.

But Christ, the second Adam, acts the same part for us that the first Adam was to have done, but failed.  He has fulfilled the law, and has been admitted to the seals of confirmed and everlasting life.  God, as a testimony and seal of his acceptance of what he had done as the condition of life, raised him from the dead, and exalted him with his own right hand, received him up into glory, and gave all things into his hands.  Thus the second Adam has persevered, not only for himself, but for us, and has been sealed to confirmed and persevering and eternal life, as our head: so that all those that are his, and who are his spiritual posterity, are sealed in him to persevering life.  Here it will be in vain to object that persons’ persevering in faith and holiness is the condition of their being admitted to the state of Christ’s posterity, or to a right in him, and that none are admitted as such till they have first persevered.  For this is as much as to say that Christ has no church in this world, and that there are none on this side the grave admitted as his children or people, because they have not yet actually persevered to the end of life, which is the condition of their being admitted as his children and people, which is contrary to the whole Scripture.

Christ having finished the work of Adam for us, does more than merely to bring us back to the probationary state of Adam, while Adam had yet his work to finish, knowing his eternal life [was] uncertain, because [it was] dependent on his uncertain perseverance.  That alone is inconsistent with Christ’s being a second Adam.  For if Christ, succeeding in Adam’s room, has done and gone through the work that Adam was to have done, and did this as our representative or surety, he has not only thereby set us in Adam’s probationary, uncertain state, but has [also] carried us, who are in him, and are represented by him, through Adam’s working probationary state, unto that confirmed state that Adam should have arrived at, if he had gone through his own work.

3. The Saints’ Completed Salvation

That the saints shall surely persevere, will necessarily follow from this, that they have already performed the obedience which is the righteousness by which they have justification unto life (or it is already performed for them and imputed to them), for that supposes that it is the same thing in the sight of God as if they had performed it.  Now when the creature has once actually performed and finished the righteousness of the law, he is immediately sealed and confirmed to eternal life.  There is nothing to keep him from the tree of life.  But as soon as ever a believer has Christ’s righteousness imputed to him, he has virtually finished the righteousness of the law.

To suppose that a right to life is dependent on our own perseverance, which is uncertain, and has nothing more sure and steadfast to secure it than our own good-wills and resolutions (which way soever we suppose it to be dependent on the strength of our resolutions and wills, either with assistance, or in the improvement of assistance, or in seeking assistance), is exceedingly dissonant to the nature and design of the gospel scheme.  For if it were so, it would unavoidably deprive the believer of the comfort, hope, and joy of salvation: which would be very contrary to God’s design in the scheme of man’s salvation, which is to make the ground of our peace and joy in all respects strong and sure.  Or else, he must depend much on himself, and the ground of his joy and hope must in a great measure be his own strength, and the steadfastness of his own heart, the unchangeableness of his own resolutions, etc., which would be very different from the gospel scheme.

From Miscellany 695. Headers have been added by the editor.

Reasons Assurance Is Not Attained

J. C. Ryle

I come now to the last thing of which I spoke.  I promised to point out to you some probable causes why an assured hope is so seldom attained. I will do it very shortly.

This is a very serious question, and ought to raise in all great searchings of heart.  Few, certainly, of Christ’s people seem to reach up to this blessed spirit of assurance.  Many comparatively believe, but few are persuaded.  Many comparatively have saving faith, but few that glorious confidence which shines forth in the language of St. Paul.  That such is the case, I think we must all allow.

Now, why is this so? —Why is a thing which two Apostles have strongly enjoined us to seek after, a thing of which few believers have any experimental [knowledge by experience] knowledge?  Why is an assured hope so rare?

I desire to offer a few suggestions on this point, with all humility.  I know that many have never attained assurance, at whose feet I would gladly sit both in earth and heaven.  Perhaps the Lord sees something in the natural temperament of some of His children, which makes assurance not good for them.  Perhaps, in order to be kept in spiritual health, they need to be kept very low.  God only knows.  Still, after every allowance, I fear there are many believers without an assured hope, whose case may too often be explained by causes such as these.

1. One most common cause, I suspect, is a defective view of the doctrine of justification.

I am inclined to think that justification and sanctification are insensibly confused together in the minds of many believers.  They receive the Gospel truth, —that there must be something done IN US, as well as something done FOR US, if we are true members of Christ; and so far they are right.  But, then, without being aware of it, perhaps, they seem to imbibe the idea that their justification is, in some degree, affected by something within themselves.  They do not clearly see that Christ’s work, not their own work,—either in whole or in part, either directly or indirectly,—is the alone ground of our acceptance with God; that justification is a thing entirely without us, for which nothing whatever is needful on our part but simple faith,—and that the weakest believer is as fully and completely justified as the strongest.

Many appear to forget that we are saved and justified as sinners, and only sinners; and that we never can attain to anything higher, if we live to the age of Methuselah.  Redeemed sinners, justified sinners, and renewed sinners doubtless we must be, —but sinners, sinners, sinners, always to the very last.  They do not seem to comprehend that there is a wide difference between our justification and our sanctification.  Our justification is a perfect finished work, and admits of no degrees.  Our sanctification is imperfect and incomplete, and will be to the last hour of our life.  They appear to expect that a believer may at some period of his life be in a measure free from corruption, and attain to a kind of inward perfection.  And not finding this angelic state of things in their own hearts, they at once conclude there must be something very wrong in their state.  And so they go mourning all their days, —oppressed with fears that they have no part or lot in Christ, and refusing to be comforted.

Reader, consider this point well.  If any believing soul desires assurance, and has not got it, let him ask himself, first of all, if he is quite sure he is sound in the faith, if his loins are thoroughly “girt about with truth,” and his eyes thoroughly clear in the matter of justification.  He must know what it is simply to believe before he can expect to feel assured.

Believe me, the old Galatian heresy is the most fertile source of error, both in doctrine and in practice.  Seek clearer views of Christ, and what Christ has done for you.  Happy is the man who really understands justification by faith without the deeds of the law.

2. Another common cause of the absence of assurance is, slothfulness about growth in grace.

I suspect many true believers hold dangerous and unscriptural views on this point: I do not of course mean intentionally, but they do hold them.  Many appear to me to think that once converted, they have little more to attend to, and that a state of salvation is a kind of easy chair, in which they may just sit still, lie back, and be happy.  They seem to fancy that grace is given them that they may enjoy it, and they forget that it is given, like a talent, to be used, employed, and improved.  Such persons lose sight of the many direct injunctions “to increase, —to grow, —to abound more and more, —to add to our faith,” and the like; and in this little-doing condition, this sitting-still state of mind, I never marvel that they miss assurance.

I believe it ought to be our continual aim and desire to go forward; and our watchword at the beginning of every year should be, “More and more” (1 Thess. 4:1): more knowledge, —more faith, —more obedience, —more love.  If we have brought forth thirty-fold, we should seek to bring forth sixty, and if we have brought forth sixty, we should strive to bring forth a hundred.  The will of the Lord is our sanctification, and it ought to be our will too.  (Matt. 13:23; 1 Thess. 4:3)

One thing, at all events, we may depend upon, —there is an inseparable connection between diligence and assurance.  “Give diligence,” says Peter, “to make your calling and election sure.”  (2 Peter 1:10)  “We desire,” says Paul, “that every one of you do show the same diligence to the full assurance of hope unto the end.” (Heb. 6:11)  “The soul of the diligent,” says Solomon, “shall be made fat.” (Prov. 13:4)   There is much truth in the old maxim of the Puritans: “Faith of adherence comes by hearing, but faith of assurance comes not without doing.”

Reader, mark my words.  Are you one of those who desires assurance, but have not got it?  You will never get it without diligence, however much you may desire it.  There are no gains without pains in spiritual things, any more than in temporal.  “The soul of the sluggard desireth and hath nothing.”  (Prov. 13:4)

3. Another common cause of a want of assurance is, an inconsistent walk in life.

With grief and sorrow, I feel constrained to say, I fear nothing in this day more frequently prevents men attaining an assured hope than this.  The stream of professing Christianity is far wider than it formerly was, and I am afraid we must admit, at the same time, it is much less deep.

Inconsistency of life is utterly destructive of peace of conscience.  The two things are incompatible.  They cannot and they will not go together.  If you will have your besetting sins, and cannot make up your minds to give them up; if you will shrink from cutting off the right hand and plucking out the right eye, when occasion requires it, I will engage you will have no assurance.

A vacillating walk, —a backwardness to take a bold and decided line, —a readiness to conform to the world, a hesitating witness for Christ, —a lingering tone of religion,—all these make up a sure receipt for bringing a blight upon the garden of your soul.

It is vain to suppose you will feel assured and persuaded of your own pardon and acceptance with God, unless you count all God’s commandments concerning all things to be right, and hate every sin, whether great or small.  (Psalm 119:128)  One Achan allowed in the camp of your heart will weaken your hands, and lay your consolations low in the dust.  You must be daily sowing to the Spirit, if you are to reap the witness of the Spirit.  You will not find and feel that all the Lord’s ways are ways of pleasantness, unless you labour in all your ways to please the Lord.

I bless God our salvation in no wise depends on our own works.  By grace we are saved, —not by works of righteousness, —through faith, —without the deeds of the law.  But I never would have any believer for a moment forget that our SENSE of salvation depends much on the manner of our living.  Inconsistency will dim your eyes, and bring clouds between you and the sun. The sun is the same behind the clouds, but you will not be able to see its brightness or enjoy its warmth, and your soul will be gloomy and cold.  It is in the path of well doing that the day-spring of assurance will visit you, and shine down upon your heart.

“The secret of the Lord,” says David, “is with them that fear Him, and He will show them His covenant.” (Psalm 25:4)

“To him that ordereth his conversation aright will I show the salvation of God.” (Psalm 50:23)

“Great peace have they which love Thy law, and nothing shall offend them.” (Psalm 119:165)

“If we walk in the light, as He is in the light, we have fellowship one with another.” (1 John 1:7)

“Let us not love in word, neither in tongue; but in deed and in truth.  And hereby we know that we are of the truth, and shall assure our hearts before Him.” (1 John 3:18, 19.)

“Hereby we do know that we know Him, if we keep His commandments.” (1 John ii. 3.)

Paul was a man who exercised himself to have always a conscience void of offence toward God and toward man. (Acts 24:16)  He could say with boldness, “I have fought the good fight, I have kept the faith.”  I do not wonder that the Lord enabled him to add with confidence, “Henceforth there is a crown laid up for me, and the Lord shall give it me at that day.”

Reader, if any believer in the Lord Jesus desires assurance, and has not got it, let him think over this point also.  Let him look at his own heart, look at his own conscience, look at his own life, look at his own ways, look at his own home.  And perhaps when he has done that, he will be able to say, “There is a cause why I have no assured hope.”

I leave the three matters I have just mentioned to your own private consideration.  I am sure they are worth examining.  May you examine them honestly.   And may the Lord give you understanding in all things.

1.  And now, in closing this important inquiry, let me speak first to those readers who have not given themselves to the Lord, who have not yet come out from the world, chosen the good part, and followed Christ.

I ask you, then, to learn from this subject the privileges and comforts of a true Christian.

I would not have you judge of the Lord Jesus Christ by His people.  The best of servants can give you but a faint idea of that glorious Master.  Neither would I have you judge of the privileges of His kingdom by the measure of comfort to which many of His people attain.  Alas, we are most of us poor creatures!  We come short, very short, of the blessedness we might enjoy.  But, depend upon it, there are glorious things in the city of our God, which they who have an assured hope taste, even in their life-time.  There are lengths and breadths of peace and consolation there, which it has not entered into your heart to conceive.  There is bread enough and to spare in our Father’s house, though many of us certainly eat but little of it, and continue weak.  But the fault must not be laid to our Master’s charge: it is all our own.

And, after all, the weakest child of God has a mine of comforts within him, of which you know nothing.  You see the conflicts and tossings of the surface of his heart, but you see not the pearls of great price which are hidden in the depths below.  The feeblest member of Christ would not change conditions with you.  The believer who possesses the least assurance is far better off than you are.  He has a hope, however faint, but you have none at all.  He has a portion that will never be taken from him, a Saviour that will never forsake him, a treasure that fadeth not away, however little he may realize it all at present.  But, as for you, if you die as you are, your expectations will all perish.  Oh, that you were wise!  Oh, that you understood these things!  Oh, that you would consider your latter end!

I feel deeply for you in these latter days of the world, if I ever did.  I feel deeply for those whose treasure is all on earth, and whose hopes are all on this side the grave.  Yes: when I see old kingdoms and dynasties shaking to the very foundation, —when I see, as we all saw a few years ago, kings, and princes, and rich men, and great men fleeing for their lives, and scarce knowing where to hide their heads, —when I see property dependent on public confidence melting like snow in spring, and public stocks and funds losing their value, —when I see these things I feel deeply for those who have no better portion than this world can give them, and no place in that kingdom that cannot be removed.

Take advice of a minister of Christ this very day.  Seek durable riches, —a treasure that cannot be taken from you, —a city which hath lasting foundations.  Do as the Apostle Paul did.  Give yourself to the Lord Jesus Christ, and seek that incorruptible crown He is ready to bestow.  Take His yoke upon you, and learn of Him.  Come away from a world which will never really satisfy you, and from sin which will bite like a serpent if you cling to it, at last.  Come to the Lord Jesus as lowly sinners, and He will receive you, pardon you, give you His renewing Spirit, fill you with peace.  This shall give you more real comfort than the world has ever done.  There is a gulf in your heart which nothing but the peace of Christ can fill.  Enter in and share our privileges.  Come with us, and sit down by our side.

2. Lastly, let me turn to all believers who read these pages, and speak to them a few words of brotherly counsel.

The main thing that I urge upon you is this, —if you have not got an assured hope of your own acceptance in Christ, resolve this day to seek it. Labour for it.  Strive after it.  Pray for it.  Give the Lord no rest till you “know whom you have believed.”

I feel, indeed, that the small amount of assurance in this day, among those who are reckoned God’s children, is a shame and a reproach.  “It is a thing to be heavily bewailed,” says old Traill, “that many Christians have lived twenty or forty years since Christ called them by His grace, yet doubting in their life.”  Let us call to mind the earnest “desire” Paul expresses, that “every one” of the Hebrews should seek after full assurance and let us endeavour, by God’s blessing, to roll this reproach away.  (Heb. 6:11)

Believing reader, do you really mean to say that you have no desire to exchange hope for confidence, trust for persuasion, uncertainty for knowledge?  Because weak faith will save you, will you therefore rest content with it?  Because assurance is not essential to your entrance into heaven, will you therefore be satisfied without it upon earth?  Alas, this is not a healthy state of soul to be in; this is not the mind of the Apostolic day!  Arise at once, and go forward.  Stick not at the foundations of religion: go on to perfection.  Be not content with a day of small things.  Never despise it in others, but never be content with it yourselves.

Believe me, believe me, assurance is worth the seeking.  You forsake your own mercies when you rest content without it.  The things I speak are for your peace.  If it is good to be sure in earthly things, how much better is it to be sure in heavenly things.  Your salvation is a fixed and certain thing.  God knows it.  Why should not you seek to know it too?  There is nothing unscriptural in this.  Paul never saw the book of life, and yet Paul says, “I know, and am persuaded.”

Make it, then, your daily prayer that you may have an increase of faith.  According to your faith will be your peace.  Cultivate that blessed root more, and sooner or later, by God’s blessing, you may hope to have the flower, You may not, perhaps, attain to full assurance all at once.  It is good sometimes to be kept waiting.  We do not value things which we get without trouble.  But though it tarry, wait for it.  Seek on, and expect to find.

There is one thing, however, of which I would not have you ignorant: —You must not be surprised if you have occasional doubts after you have got assurance.  You must not forget you are on earth, and not yet in heaven.  You are still in the body, and have indwelling sin: the flesh will lust against the spirit to the very end.  The leprosy will never be out of the walls of the old house till death takes it down.  And there is a devil, too, and a strong devil: a devil who tempted the Lord Jesus, and gave Peter a fall; and he will take care you know it.  Some doubts there always will be.  He that never doubts has nothing to lose.  He that never fears possesses nothing truly valuable.  He that is never jealous knows little of deep love.  But be not discouraged: you shall be more than conquerors through Him that loved you.

Finally, do not forget that assurance is a thing that may be lost for a season, even by the brightest Christians, unless they take care.

Assurance is a most delicate plant.  It needs daily, hourly watching, watering, tending, cherishing.  So watch and pray the more when you have got it.  As Rutherford says, “Make much of assurance.”  Be always upon your guard.  When Christian slept, in Pilgrim’s Progress, he lost his certificate.  Keep that in mind.

David lost assurance for many months by falling into transgression.  Peter lost it when he denied his Lord.  Each found it again, undoubtedly, but not till after bitter tears.  Spiritual darkness comes on horseback, and goes away on foot.  It is upon us before we know that it is coming.  It leaves us slowly, gradually, and not till after many days.  It is easy to run down hill.  It is hard work to climb up.  So remember my caution, —when you have the joy of the Lord, watch and pray.

Above all, grieve not the Spirit.  Quench not the Spirit.  Vex not the Spirit.  Drive Him not to a distance, by tampering with small bad habits and little sins.  Little jarrings between husbands and wives make unhappy homes, and petty inconsistencies, known and allowed, will bring in a strangeness between you and the Spirit.

Hear the conclusion of the whole matter.

The man who walks with God in Christ most closely will generally be kept in the greatest peace.

The believer who follows the Lord most fully will ordinarily enjoy the most assured hope, and have the clearest persuasion of his own salvation.

The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. Luke 16:16

Subject: It concerns everyone that would obtain the kingdom of God to be pressing into it.

In these words two things may be observed: First, wherein the work and office of John the Baptist consisted, viz. in preaching the kingdom of God, to prepare the way for its introduction to succeed the law and the prophets. By the law and the prophets, in the text, seems to be intended the ancient dispensation under the Old Testament, which was received from Moses and the prophets. These are said to be until John, not that the revelations given by them are out of use since that time, but that the state of the church, founded and regulated under God by them, the dispensation of which they were the ministers, and wherein the church depended mainly on light received from them, fully continued till John. He first began to introduce the New Testament dispensation, or gospel-state of the church, which, with its glorious, spiritual, and eternal privileges and blessings, is often called the kingdom of heaven, or kingdom of God. John the Baptist preached, that the kingdom of God was at hand, “Repent,” says he, “for the kingdom of heaven is at hand:” — “Since that time,” says Christ, “the kingdom of God is preached.” John the Baptist first began to preach it; and then, after him, Christ and his disciples preached the same. Thus Christ preached, Mat. 4:17, “From that time Jesus began to preach, and to say, Repent, for the kingdom of heaven is at hand.” So the disciples were directed to preach, Mat. 10:7, “And, as ye go, preach, saying, The kingdom of heaven is at hand.” It was not John the Baptist, but Christ, that fully brought in, and actually established, this kingdom of God, but he, as Christ’s forerunner to prepare his way before him, did the first thing that was done towards introducing it. The old dispensation was abolished, and the new brought in by degrees, as the night gradually ceases, and gives place to the increasing day which succeeds in its room. First the day star arises, [and] next follows the light of the sun itself, but dimly reflected, in the dawning of the day. But this light increases, and shines more and more, and the stars that serve for light during the foregoing night, gradually go out, and their light ceases, as being now needless, till at length the sun rises, and enlightens the world by his own direct light, which increases as he ascends higher above the horizon, till the day star itself gradually disappears: agreeable to what John says of himself, John 3:30, “He must increase, but I must decrease.” John was the forerunner of Christ, and harbinger of the gospel-day, much as the morning star is the forerunner of the sun. He had the most honorable office of any of the prophets. The other prophets foretold Christ to come, he revealed him as already come, and had the honor to be that servant who should come immediately before him, and actually introduce him, and even to be the instrument concerned in his solemn inauguration, as he was baptizing him. He was the greatest of the prophets that came before Christ, as the morning star is the brightest of all the stars, Mat. 11:11. He came to prepare men’s hearts to receive that kingdom of God which Christ was about more fully to reveal and erect. Luke 1:17, “To make ready a people prepared for the Lord.”

Secondly, we may observe wherein his success appeared, viz. in that since he began his ministry, every man pressed into that kingdom of God which he preached. The greatness of his success appeared in two things:

1. In the generalness of it, with regard to the subject, or the persons in whom the success appeared: every man. Here is a term of universality, but it is not to be taken as universal with regard to individuals, but kinds, as such universal terms are often used in Scripture. When John preached, there was an extraordinary pouring out of the Spirit of God that attended his preaching. An uncommon awakening, and concern for salvation, appeared on the minds of all sorts of persons, and even in the most unlikely persons, and those from whom such a thing might least be expected: as the Pharisees, who were exceeding proud, and self-sufficient, and conceited of their own wisdom and righteousness, and looked on themselves fit to be teachers of others, and used to scorn to be taught: and the Sadducees, who were a kind of infidels, that denied any resurrection, angel, or spirit, or any future state. So that John himself seems to be surprised to see them come to him, under such concern for their salvation, as in Mat. 3:7, “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?” And besides these, the publicans, who were some of the most infamous sort of men, came to him, inquiring what they should do to be saved. And the soldiers, who were doubtless a very profane, loose, and profligate sort of persons, made the same inquiry, Luke 3:12, 14, “Then came also publicans to be baptized, and said unto him, Master, what shall we do? And the soldiers likewise demanded of him, saying, And what shall we do?”

2. His success appeared in the manner in which his hearers sought the kingdom of God: they pressed into it. It is elsewhere set forth by their being violent for the kingdom of heaven, and taking it by force. Mat. 11:12, “From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent take it by force.”

The DOCTRINE that I observe from the words is this. — “It concerns every one that would obtain the kingdom of God, to be pressing into it.” — In discoursing on this subject, I would,

First, show what is that way of seeking salvation that seems to be pointed forth in the expression of pressing into the kingdom of God.

Secondly, give the reasons why it concerns everyone that would obtain the kingdom of God, to seek it in this way. — And then make application.

I. I would show what manner of seeking salvation seems to be denoted by “pressing into the kingdom of God.”

First, this expression denotes strength of desire. Men in general who live under the light of the gospel, and are not atheists, desire the kingdom of God: that is, they desire to go to heaven rather than to hell. Most of them indeed are not much concerned about it, but on the contrary, live a secure and careless life. And some who are many degrees above these, being under some degrees of the awakenings of God’s Spirit, yet are not pressing into the kingdom of God. But they that may be said to be truly so, have strong desires to get out of a natural condition, and to get an interest in Christ. They have such a conviction of the misery of their present state, and of the extreme necessity of obtaining a better, that their minds are as it were possessed with and wrapped up in concern about it. To obtain salvation is desired by them above all things in the world. This concern is so great that it very much shuts out other concerns. They used before to have the stream of their desires after other things, or, it may be, had their concern divided between this and them. But when they come to answer the expression in the text, of pressing into the kingdom of God, this concern prevails above all others. It lays other things low, and does in a manner engross the care of the mind. This seeking eternal life should not only be one concern that our souls are taken up about with other things, but salvation should be sought as the one thing needful, Luke 10:42. And as the one thing that is desired, Psa. 27:4.

Second, pressing into the kingdom of heaven denotes earnestness and firmness of resolution. There should be strength of resolution, accompanying strength of desire, as it was in the psalmist, in the place just now referred to: “one thing have I desired, and that will I seek after.” In order to a thorough engagedness of the mind in this affair, both these must meet together. Besides desiring after salvation, there should be an earnest resolution in persons to pursue this good as much as lies in their power: to do all that in the use of their utmost strength they are able to do, in an attendance on every duty, and resisting and militating against all manner of sin, and to continue in such a pursuit.

There are two things needful in a person, in order to these strong resolutions. There must be a sense of the great importance and necessity of the mercy sought, and there must also be a sense of opportunity to obtain it, or the encouragement there is to seek it. The strength of resolution depends on the sense which God gives to the heart of these things. Persons without such a sense, may seem to themselves to take up resolutions. They may, as it were, force a promise to themselves, and say within themselves, “I will seek as long as I live, I will not give up till I obtain,” when they do but deceive themselves. Their hearts are not in it, neither do they indeed take up any such resolution as they seem to themselves to do. It is the resolution of the mouth more than of the heart. Their hearts are not strongly bent to fulfill what their mouth says. The firmness of resolution lies in the fullness of the disposition of the heart to do what is resolved to be done. Those who are pressing into the kingdom of God, have a disposition of heart to do everything that is required, and that lies in their power to do, and to continue in it. They have not only earnestness, but steadiness of resolution. They do not seek with a wavering unsteady heart, by turns or fits, being off and on, but it is the constant bent of the soul, if possible, to obtain the kingdom of God.

Third, by pressing into the kingdom of God is signified greatness of endeavor. It is expressed in Ecc. 9:10, by doing what our hand finds to do with our might. And this is the natural and necessary consequence of the two aforementioned things. Where there is strength of desire, and firmness of resolution, there will be answerable endeavors. Persons thus engaged in their hearts will “strive to enter in at the strait gate,” and will be violent for heaven. Their practice will be agreeable to the counsel of the wise man, in Pro. 2, at the beginning, “My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God.” Here the earnestness of desire and strength of resolution is signified by inclining the ear to wisdom, and applying the heart to understanding. The greatness of endeavor is denoted by crying after knowledge, and lifting up the voice for understanding: seeking her as silver, and searching for her as for hid treasures. Such desires and resolutions, and such endeavors, go together.

Fourth, pressing into the kingdom of God denotes an engagedness and earnestness, that is directly about that business of getting into the kingdom of God. Persons may be in very great exercise and distress of mind, and that about the condition of their souls. Their thoughts and cares may be greatly engaged and taken up about things of a spiritual nature, and yet not be pressing into the kingdom of God, nor towards it. The exercise of their minds is not directly about the work of seeking salvation, in a diligent attendance on the means that God has appointed in order to it, but something else that is beside their business. It may be about God’s decrees and secret purposes, prying into them, searching for signs whereby they may determine, or at least conjecture, what they are before God makes them known by their accomplishment. They distress their minds with fears that they be not elected, or that they have committed the unpardonable sin, or that their day is past, and that God has given them up to judicial and final hardness, and never intends to show them mercy. Therefore, that it is in vain for them to seek salvation. Or they entangle themselves about the doctrine of original sin, and other mysterious doctrines of religion that are above their comprehension. Many persons that seem to be in great distress about a future eternal state, get much into a way of perplexing themselves with such things as these. When it is so, let them be never so much concerned and engaged in their minds, they cannot be said to be pressing towards the kingdom of God, because their exercise is not in their work, but rather that which tends to hinder them in their work. If they are violent, they are only working violently to entangle themselves, and lay blocks in their own way: their pressure is not forwards. Instead of getting along, they do but lose their time, and worse than merely lose it: instead of fighting with the giants that stand in the way to keep them out of Canaan, they spend away their time and strength in conflicting with shadows that appear by the wayside.

Hence we are not to judge of the hopefulness of the way that persons are in, or of the probability of their success in seeking salvation, only by the greatness of the concern and distress that they are in. For many persons have needless distresses that they had much better be without. It is thus very often with persons overrun with the distemper of melancholy, whence the adversary of souls is wont to take great advantage. But then are persons in the most likely way to obtain the kingdom of heaven, when the intent of their minds, and the engagedness of their spirits, is about their proper work and business, and all the bent of their souls is to attend on God’s means, and to do what he commands and directs them to. The apostle tells us, 1 Cor. 9:26, “that he did not fight as those that beat the air.” Our time is short enough. We had not need to spend it in that which is nothing to the purpose. There are real difficulties and enemies enough for persons to encounter, to employ all their strength. They had not need to waste it in fighting with phantoms.

Fifth, by pressing into the kingdom of God is denoted a breaking through opposition and difficulties. There is in the expression a plain intimation of difficulty. If there were no opposition, but the way was all clear and open, there would be no need of pressing to get along. They therefore that are pressing into the kingdom of God, go on with such engagedness, that they break through the difficulties that are in their way. They are so set for salvation, that those things by which others are discouraged, and stopped, and turned back, do not stop them, but they press through them. Persons ought to be so resolved for heaven, that if by any means they can obtain, they will obtain. Whether those means be difficult or easy, cross or agreeable, if they are requisite means of salvation, they should be complied with. When anything is presented to be done, the question should not be — Is it easy or hard? Is it agreeable to my carnal inclinations or interest, or against them? But is it a required means of my obtaining an interest in Jesus Christ, and eternal salvation? Thus the apostle, Phil. 3:11, “If by any means I might attain unto the resurrection of the dead.” He tells us there in the context what difficulties he broke through, that he suffered the loss of all things, and was willingly made conformable even to Christ’s death, though that was attended with such extreme torment and ignominy.

He that is pressing into the kingdom of God, commonly finds many things in the way that are against the grain, but he is not stopped by the cross that lies before him, but takes it up and carries it. Suppose there be something incumbent on him to do, that is cross to his natural temper, and irksome to him on that account. Suppose something that he cannot do without suffering in his estate, or that he apprehends will look odd and strange in the eyes of others, and expose him to ridicule and reproach, or anything that will offend a neighbor, and get his ill-will, or something that will be very cross to his own carnal appetite — he will press through such difficulties. Everything that is found to be a weight that hinders him in running this race he casts from him, though it be a weight of gold or pearls. Yea, if it be a right hand or foot that offends him, he will cut them off, and will not stick at plucking out a right eye with his own hands. These things are insuperable difficulties to those who are not thoroughly engaged in seeking their salvation. They are stumbling-blocks that they never get over. But it is not so with him that presses into the kingdom of God. Those things (before he was thoroughly roused from his security) about which he was wont to have long parleyings and disputings with his own conscience — employing carnal reason to invent arguments and pleas of excuse — he now sticks at no longer. He has done with this endless disputing and reasoning, and presses violently through all difficulties. Let what will be in the way, heaven is what he must and will obtain, not if he can without difficulty, but if it be possible. He meets with temptation: the devil is often whispering in his ear, setting allurements before him, magnifying the difficulties of the work he is engaged in, telling him that they are insuperable, and that he can never conquer them, and trying all ways in the world to discourage him, but still he presses forward. God has given and maintains such an earnest spirit for heaven, that the devil cannot stop him in his course. He is not at leisure to lend an ear to what he has to say. — I come now,

II. To show why the kingdom of heaven should be sought in this manner. — It should be thus sought,

First, on account of the extreme necessity we are in of getting into the kingdom of heaven. We are in a perishing necessity of it. Without it we are utterly and eternally lost. Out of the kingdom of God is no safety. There is no other hiding-place. This is the only city of refuge, in which we can be secure from the avenger that pursues all the ungodly. The vengeance of God will pursue, overtake, and eternally destroy, them that are not in this kingdom. All that are without this enclosure will be swallowed up in an overflowing fiery deluge of wrath. They may stand at the door and knock, and cry, Lord, Lord, open to us, in vain; they will be thrust back, and God will have no mercy on them. They shall be eternally left of him. His fearful vengeance will seize them, the devils will lay hold of them, and all evil come upon them, and there will be none to pity or help. Their case will be utterly desperate, and infinitely doleful. It will be a gone case with them. All offers of mercy and expressions of divine goodness will be finally withdrawn, and all hope will be lost. God will have no kind of regard to their well-being [and] will take no care of them to save them from any enemy, or any evil, but himself will be their dreadful enemy, and will execute wrath with fury, and will take vengeance in an inexpressibly dreadful manner. Such as shall be in this case will be lost and undone indeed! They will be sunk down into perdition, infinitely below all that we can think. For who knows the power of God’s anger? And who knows the misery of that poor worm, on whom that anger is executed without mercy?

Second, on account of the shortness and uncertainty of the opportunity for getting into this kingdom. When a few days are past, all our opportunity for it will be gone. Our day is limited. God has set our bounds, and we know not where. While persons are out of this kingdom, they are in danger every hour of being overtaken with wrath. We know not how soon we shall get past that line, beyond which there is no work, device, knowledge, nor wisdom; and therefore we should do what we have to do with our might, Ecc. 9:10.

3. On account of the difficulty of getting into the kingdom of God. There are innumerable difficulties in the way, such as few conquer. Most of them that try have not resolution, courage, earnestness, and constancy enough, but they fail, give up, and perish. The difficulties are too many and too great for them that do not violently press forward. They never get along, but stick by the way, are turned aside or turned back, and ruined. Mat. 7:14, “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” Luke 13:24, “Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.”

Fourth, the possibility of obtaining. Though it be attended with so much difficulty, yet it is not a thing impossible. Acts 8:22, “If perhaps the thought of thine heart may be forgiven thee.” 2 Tim. 2:25, “If peradventure God will give them repentance to the acknowledging of the truth.” However sinful a person is, and whatever his circumstances are, there is, notwithstanding a possibility of his salvation. He himself is capable of it, and God is able to accomplish it, and has mercy sufficient for it. There is sufficient provision made through Christ, that God may do it consistent with the honor of his majesty, justice, and truth. So that there is no want either of sufficiency in God, or capacity in the sinner, in order to this. The greatest and vilest, most blind, dead, hard-hearted sinner living, is a subject capable of saving light and grace. Seeing therefore there is such necessity of obtaining the kingdom of God, and so short a time, and such difficulty, and yet such a possibility, it may well induce us to press into it. Jon. 3:8, 9.

Fifth, it is meet that the kingdom of heaven should be thus sought, because of the great excellency of it. We are willing to seek earthly things, of trifling value, with great diligence, and through much difficulty. It therefore certainly becomes us to seek that with great earnestness which is of infinitely greater worth and excellence. And how well may God expect and require it of us, that we should seek it in such a manner, in order to our obtaining it!

Sixth, such a manner of seeking is needful to prepare persons for the kingdom of God. Such earnestness and thoroughness of endeavors, is the ordinary means that God makes use of to bring persons to an acquaintance with themselves, to a sight of their own hearts, to a sense of their own helplessness, and to a despair in their own strength and righteousness. And such engagedness and constancy in seeking the kingdom of heaven, prepare the soul to receive it the more joyfully and thankfully, and the more highly to prize and value it when obtained. So that it is in mercy to us, as well as for the glory of his own name, that God has appointed such earnest seeking, to be the way in which he will bestow the kingdom of heaven.

APPLICATION

The use I would make of this doctrine, is of exhortation to all Christless persons to press into the kingdom of God. Some of you are inquiring what you shall do? You seem to desire to know what is the way wherein salvation is to be sought, and how you may be likely to obtain it. You have now heard the way that the holy word directs to. Some are seeking, but it cannot be said of them that they are pressing into the kingdom of heaven. There are many that in time past have sought salvation, but not in this manner, and so they never obtained, but are now gone to hell. Some of them sought it year after year, but failed of it, and perished at last. They were overtaken with divine wrath, and are now suffering the fearful misery of damnation, and have no rest day or night, having no more opportunity to seek, but must suffer and be miserable throughout the never-ending ages of eternity. Be exhorted, therefore, not to seek salvation as they did, but let the kingdom of heaven suffer violence from you.

Here I would first answer an objection or two, and then proceed to give some directions how to press into the kingdom of God.

Object. 1. Some may be ready to say, “We cannot do this of ourselves” — that strength of desire, and firmness of resolution, that have been spoken of, are out of our reach. If I endeavor to resolve and to seek with engagedness of spirit, I find I fail. My thoughts are presently off from the business, and I feel myself dull, and my engagedness relaxed, in spite of all I can do.

Ans. 1. Though earnestness of mind be not immediately in your power, yet the consideration of what has been now said of the need of it, may be a means of stirring you up to it. It is true, persons never will be thoroughly engaged in this business, unless it be by God’s influence, but God influences persons by means. Persons are not stirred up to a thorough earnestness without some considerations that move them to it. And if persons can but be made sensible of the necessity of salvation, and also duly consider the exceeding difficulty of it, and the greatness of the opposition, and how short and uncertain the time is, but yet are sensible that they have an opportunity, and that there is a possibility of their obtaining, they will need no more in order to their being thoroughly engaged and resolved in this matter. If we see persons slack and unresolved, and unsteady, it is because they do not enough consider these things.

2. Though strong desires and resolutions of mind be not in your power, yet painfulness of endeavors is in your power. It is in your power to take pains in the use of means, yea very great pains. You can be very painful and diligent in watching your own heart, and striving against sin. Though there is all manner of corruption in the heart continually ready to work, yet you can very laboriously watch and strive against these corruptions, and it is in your power, with great diligence, to attend the matter of your duty towards God and towards your neighbor. It is in your power to attend all ordinances, and all public and private duties of religion, and to do it with your might. It would be a contradiction to suppose that a man cannot do these things with all the might he has, though he cannot do them with more might than he has. The dullness and deadness of the heart, and slothfulness of disposition, do not hinder men being able to take pains, though it hinders their being willing. That is one thing wherein your laboriousness may appear, even striving against your own dullness. That men have a dead and sluggish heart, does not argue that they be not able to take pains. It is so far from that, that it gives occasion for pains. It is one of the difficulties in the way of duty, that persons have to strive with, and that gives occasion for struggling and labor. If there were no difficulties attended seeking salvation, there would be no occasion for striving. A man would have nothing to strive about. There is indeed a great deal of difficulty attending all duties required of those that would obtain heaven. It is an exceeding difficult thing for them to keep their thoughts. It is a difficult thing seriously, or to any good purpose, to consider matters of the greatest importance, [and] it is a difficult thing to hear, or read, or pray attentively. But it does not argue that a man cannot strive in these things because they are difficult. Nay, he could not strive therein if there were not difficulty in them. For what is there excepting difficulties that any can have to strive or struggle with in any affair or business? Earnestness of mind, and diligence of endeavor, tend to promote each other. He that has a heart earnestly engaged, will take pains. He that is diligent and painful in all duty, probably will not be so long before he finds the sensibility of his heart and earnestness of his spirit greatly increased.

Object. 2. Some may object, that if they are earnest, and take a great deal of pains, they shall be in danger of trusting to what they do. They are afraid of doing their duty for fear of making a righteousness of it.

Ans. There is ordinarily no kind of seekers that trust so much to what they do, as slack and dull seekers. Though all seeking salvation, that have never been the subjects of a thorough humiliation, do trust in their own righteousness, yet some do it much more fully than others. Some though they trust in their own righteousness yet are not quiet in it. And those who are most disturbed in their self-confidence (and therefore in the likeliest way to be wholly brought off from it), are not such as go on in a remiss way of seeking, but such as are most earnest and thoroughly engaged: partly because in such a way conscience is kept more sensible. A more awakened conscience will not rest so quietly in moral and religious duties, as one that is less awakened. A dull seeker’s conscience will be in a great measure satisfied and quieted with his own works and performances, but one that is thoroughly awakened cannot be stilled or pacified with such things as these. In this way persons gain much more knowledge of themselves, and acquaintance with their own hearts, than in a negligent, slight way of seeking. For they have a great deal more experience of themselves. It is experience of ourselves, and finding what we are, that God commonly makes use of as the means of bringing us off from all dependence on ourselves. But men never get acquaintance with themselves so fast, as in the most earnest way of seeking. They that are in this way have more to engage them to think of their sins, and strictly to observe themselves, and have much more to do with their own hearts, than others. Such a one has much more experience of his own weakness, than another that does not put forth and try his strength, and will therefore sooner see himself dead in sin. Such a one, though he has a disposition continually to be flying to his own righteousness, yet finds rest in nothing. He wanders about from one thing to another, seeking something to ease his disquieted conscience. He is driven from one refuge to another, goes from mountain to hill, seeking rest and finding none, and therefore will the sooner prove that there is no rest to be found, nor trust to be put, in any creature whatsoever.

It is therefore quite a wrong notion that some entertain, that the more they do, the more they shall depend on it. Whereas the reverse is true: the more they do, or the more thorough they are in seeking, the less will they be likely to rest in their doings, and the sooner will they see the vanity of all that they do. So that persons will exceedingly miss it, if ever they neglect to do any duty either to God or man, whether it be any duty of religion, justice, or charity, under a notion of its exposing them to trust in their own righteousness. It is very true, that it is a common thing for persons, when they earnestly seek salvation, to trust in the pains that they take: but yet commonly those that go on in a more slight way, trust a great deal more securely to their dull services, than he that is pressing into the kingdom of God does to his earnestness. Men’s slackness in religion, and their trust in their own righteousness, strengthen and establish one another. Their trust in what they have done, and what they now do, settles them in a slothful rest and ease, and hinders their being sensible of their need of rousing up themselves and pressing forward. And on the other hand, their negligence tends so to benumb them, and keep them in such ignorance of themselves, that the most miserable refuges are stupidly rested in as sufficient. Therefore we see, that when persons have been going on for a long time in such a way, and God afterwards comes more thoroughly to awaken them, and to stir them up to be in good earnest, he shakes all their old foundations, and rouses them out of their old resting-places, so that they cannot quiet themselves with those things that formerly kept them secure.

I would now proceed to give some directions how you should press into the kingdom of God.

1. Be directed to sacrifice everything to your soul’s eternal interest. Let seeking this be so much your bent, and what you are so resolved in, that you will make everything give place to it. Let nothing stand before your resolution of seeking the kingdom of God. Whatever it be that you used to look upon as a convenience, or comfort, or ease, or thing desirable on any account, if it stands in the way of this great concern, let it be dismissed without hesitation. If it be of that nature that it is likely always to be a hindrance, then wholly have done with it, and never entertain any expectation from it more. If in time past you have, for the sake of worldly gain, involved yourself in more care and business than you find to be consistent with your being so thorough in the business of religion as you ought to be, then get into some other way, though you suffer in your worldly interest by it. Or if you have heretofore been conversant with company that you have reason to think have been and will be a snare to you, and a hindrance to this great design in any wise, break off from their society, however it may expose you to reproach from your old companions, or let what will be the effect of it. Whatever it be that stands in the way of your most advantageously seeking salvation — whether it be some dear sinful pleasure, or strong carnal appetite, or credit and honor, or the goodwill of some persons whose friendship you desire, and whose esteem and liking you have highly valued — and though there be danger, if you do as you ought, that you shall be looked upon by them as odd and ridiculous, and become contemptible in their eyes — or if it be your ease and indolence, and aversion to continual labor, or your outward convenience in any respect, whereby you might avoid difficulties of one kind or other — let all go. Offer up all such things together, as it were, in one sacrifice, to the interest of your soul. Let nothing stand in competition with this, but make everything to fall before it. If the flesh must be crossed, then cross it, spare it not, crucify it, and do not be afraid of being too cruel to it. Gal. 5:24, “They that are Christ’s, have crucified the flesh, with the affections and lusts.” Have no dependence on any worldly enjoyment whatsoever. Let salvation be the one thing with you. This is what is certainly required of you, and this is what many stick at. This giving up other things for salvation, is a stumbling-block that few get over. While others pressed into the kingdom of God at the preaching of John the Baptist, Herod was pretty much stirred up by his preaching. It is said, he heard him, and observed him, and did many things; but when he came to tell him that he must part with his beloved Herodias, here he stuck; this he never would yield to, Mark 6:18-20. The rich young man was considerably concerned for salvation, and accordingly was a very strict liver in many things. But when Christ came to direct him to go and sell all that he had, and give to the poor, and come and follow him, he could not find in his heart to comply with it, but went away sorrowful. He had great possessions, and set his heart much on his estate, and could not bear to part with it. It may be, if Christ had directed him only to give away a considerable part of his estate, he would have done it. Yea, perhaps, if he had bid him part with half of it, he would have complied with it, but when he directed him to throw up all, he could not grapple with such a proposal. Herein the straitness of the gate very much consists, and it is on this account that so many seek to enter in, and are not able. There are many that have a great mind to salvation, and spend part of their time in wishing that they had it, but they will not comply with the necessary means.

2. Be directed to forget the things that are behind. That is, not to keep thinking and making much of what you have done, but let your mind be wholly intent on what you have to do. In some sense you ought to look back: you should look back on your sins. Jer. 2:23, “See thy way in the valley, know what thou hast done.” You should look back on the wretchedness of your religious performances, and consider how you have fallen short in them: how exceedingly polluted all your duties have been, and how justly God might reject and loathe them, and you for them. But you ought not to spend your time in looking back, as many persons do, thinking how much they have done for their salvation: what great pains they have taken, how that they have done what they can, and do not see how they can do more; how long a time they have been seeking, and how much more they have done than others, and even than such and such who have obtained mercy. They think with themselves how hardly God deals with them, that he does not extend mercy to them, but turns a deaf ear to their cries, and hence discourage themselves, and complain of God. Do not thus spend your time in looking on what is past, but look forward, and consider what is before you. Consider what it is that you can do, and what it is necessary that you should do, and what God calls you still to do, in order to your own salvation. The apostle, in the 3rd chapter to the Philippians (Phil. 3:4-14), tells us what things he did while a Jew, how much he had to boast of, if any could boast. But he tells us, that he forgot those things, and all others that were behind, and reached forth towards the things that were before, pressing forwards towards the mark for the prize of the high calling of God in Christ Jesus.

3. Labor to get your heart thoroughly disposed to go on and hold out to the end. Many that seem to be earnest have not a heart thus disposed. It is a common thing for persons to appear greatly affected for a little while, but all is soon past away, and there is no more to be seen of it. Labor therefore to obtain a thorough willingness and preparation of spirit, to continue seeking, in the use of your utmost endeavors, without limitation; and do not think your whole life too long. And in order to this, be advised to two things.

(1.) Remember that if ever God bestows a mercy upon you, he will use his sovereign pleasure about the time when. He will bestow it on some in a little time, and on others not till they have sought it long. If other persons are soon enlightened and comforted, while you remain long in darkness, there is no other way but for you to wait. God will act arbitrarily in this matter, and you cannot help it. You must even be content to wait, in a way of laborious and earnest striving, till his time comes. If you refuse, you will but undo yourself; and when you shall hereafter find yourself undone, and see that your case is past remedy, how will you condemn yourself for foregoing a great probability of salvation, only because you had not patience to hold out, and were not willing to be at the trouble of a persevering labor! And what will it avail before God or your own conscience to say that you could not bear to be obliged to seek salvation so long, when God bestowed it on others that sought it but for a very short time? Though God may have bestowed the testimonies of his favor on others in a few days or hours after they have begun earnestly to seek it, how does that alter the case as to you, if there proves to be a necessity of your laboriously seeking many years before you obtain them? Is salvation less worth taking a great deal of pains for, because, through the sovereign pleasure of God, others have obtained it with comparatively little pains? If there are two persons, the one of which has obtained converting grace with comparative ease, and another that has obtained it after continuing for many years in the greatest of most earnest labors after it, how little difference does it make at last, when once salvation is obtained! Put all the labor and pains, the long-continued difficulties and strugglings, of the one in the scale against salvation, and how little does it subtract. Put the ease with which the other has obtained in the scale with salvation, and how little does it add! What is either added or subtracted is lighter than vanity, and a thing worthy of no consideration, when compared with that infinite benefit that is obtained. Indeed if you were ten thousand years, and all that time should strive and press forward with as great earnestness as ever a person did for one day, all this would bear no proportion to the importance of the benefit. It will doubtless appear little to you, when once you come to be in actual possession of eternal glory, and to see what that eternal misery is which you have escaped. You must not think much of your pains, and of the length of time. You must press towards the kingdom of God, and do your utmost to hold out to the end, and learn to make no account of it when you have done. You must undertake the business of seeking salvation upon these terms, and with no other expectations than this, that if ever God bestows mercy it will be in his own time, and not only so, but also that when you have done all, God will not hold himself obliged to show you mercy at last.

(2.) Endeavor now thoroughly to weigh in your mind the difficulty, and to count the cost of perseverance in seeking salvation. You that are now setting out in this business (as there are many here who have very lately set about it — Praised be the name of God that he has stirred you up to it!) be exhorted to attend this direction. Do not undertake in this affair with any other thought but of giving yourself wholly to it for the remaining part of your life, and going through many and great difficulties in it. Take heed that you do not engage secretly upon this condition, that you shall obtain in a little time, promising, yourself that it shall be within this present season of the pouring out of God’s Spirit, or with any other limitation of time whatsoever. Many, when they begin (seeming to set out very earnestly), do not expect that they shall need to seek very long, and so do not prepare themselves for it. And therefore, when they come to find it otherwise, and meet with unexpected difficulty, they are found unguarded, and easily overthrown. But let me advise you all who are now seeking salvation, not to entertain any self-flattering thoughts, but weigh the utmost difficulties of perseverance, and be provided for them, having your mind fixed in it to go through them, let them be what they will. Consider now beforehand, how tedious it would be, with utmost earnestness and labor, to strive after salvation for many years, in the mean time receiving no joyful or comfortable evidence of your having obtained. Consider what a great temptation to discouragement there probably would be in it; how apt you would be to yield the case; how ready to think that it is in vain for you to seek any longer, and that God never intends to show you mercy, in that he has not yet done it; how apt you would be to think with yourself, “What an uncomfortable life do I live! how much more unpleasantly do I spend my time than others that do not perplex their minds about the things of another world, but are at ease, and take the comfort of their worldly enjoyments!” Consider what a temptation there would probably be in it, if you saw others brought in that began to seek the kingdom of heaven long after you, rejoicing in a hope and sense of God’s favor, after but little pains and a short time of awakening. While you, from day to day, and from year to year, seemed to labor in vain. Prepare for such temptations now. Lay in beforehand for such trials and difficulties, that you may not think any strange thing has happened when they come.

I hope that those who have given attention to what has been said, have by this time conceived, in some measure, what is signified by the expression in the text, and after what manner they ought to press into the kingdom of God. Here is this to induce you to a compliance with what you have been directed to. If you sit still, you die. If you go backward, behold you shall surely die. If you go forward, you may live. And though God has not bound himself to anything that a person does while destitute of faith, and out of Christ, yet there is great probability that in a way of hearkening to this counsel you will live; and that by pressing onward, and persevering, you will at last, as it were by violence, take the kingdom of heaven. Those of you who have not only heard the directions given, but shall through God’s merciful assistance, practice according to them, are those that probably will overcome. These we may well hope at last to see standing with the Lamb on mount Zion, clothed in white robes, with palms in their hands: when all your labor and toil will be abundantly compensated, and you will not repent that you have taken so much pains, and denied yourself so much, and waited so long. This self-denial, this waiting, will then look little, and vanish into nothing in your eyes, being all swallowed up in the first minute’s enjoyment of that glory that you will then possess, and will uninterruptedly possess and enjoy to all eternity.

4th direction. Improve the present season of the pouring out of the Spirit of God on this town. Prudence in any affair whatsoever consists very much in minding and improving our opportunities. If you would have spiritual prosperity, you must exercise prudence in the concerns of your souls, as well as in outward concerns when you seek outward prosperity. The prudent husbandman will observe his opportunities. He will improve seed-time and harvest. He will make his advantage of the showers and shines of heaven. The prudent merchant will discern his opportunities; he will not be idle on a market-day. He is careful not to let slip his seasons for enriching himself: So will those who prudently seek the fruits of righteousness, and the merchandise of wisdom, improve their opportunities for their eternal wealth and happiness.

God is pleased at this time, in a very remarkable manner, to pour out his Spirit amongst us (glory be to his name!). You that have a mind to obtain converting grace, and to go to heaven when you die, now is your season! Now, if you have any sort of prudence for your own salvation, and have not a mind to go to hell, improve this season! Now is the accepted time! Now is the day of salvation! You that in time past have been called upon, and have turned a deaf ear to God’s voice, and long stood out and resisted his commands and counsels, hear God’s voice today, while it is called today! Do not harden your hearts at such a day as this! Now you have a special and remarkable price put into your hands to get wisdom, if you have but a heart to improve it.

God has his certain days or appointed seasons of exercising both mercy and judgment. There are some remarkable times of wrath, laid out by God for his awful visitation, and the executions of his anger, which times are called days of vengeance, Pro. 6:34. Wherein God will visit for sin, Exo. 32:34. And so, on the contrary, God has laid out in his sovereign counsels seasons of remarkable mercy, wherein he will manifest himself in the exercises of his grace and loving-kindness, more than at other times. Such times in Scripture are called by way of eminency, accepted times, and days of salvation, and also days of God’s visitation, because they are days wherein God will visit in a way of mercy, as Luke 19:44, “And shall lay thee even with the ground, and thy children with thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” It is such a time now in this town; it is with us a day of God’s gracious visitation. It is indeed a day of grace with us as long as we live in this world, in the enjoyment of the means of grace. But such a time as this is especially, and in a distinguishing manner, a day of grace. There is a door of mercy always standing open for sinners, but at such a day as this, God opens an extraordinary door.

We are directed to seek the Lord while he may be found, and to call upon him while he is near, Isa. 55:6. If you that are hitherto Christless, be not strangely besotted and infatuated, you will by all means improve such an opportunity as this to get heaven, when heaven is brought so near, when the fountain is opened in the midst of us in so extraordinary a manner. Now is the time to obtain a supply of the necessities of your poor perishing souls! This is the way for sinners that have a mind to be converted before they die, when God is dealing forth so liberally and bountifully amongst us, [and] when conversion and salvation work is going on amongst us from sabbath to sabbath, and many are pressing into the kingdom of God! Now do not stay behind, but press in amongst the rest! Others have been stirred up to be in good earnest, and have taken heaven by violence. Be entreated to follow their example, if you would have a part of the inheritance with them, and would not be left at the great day, when they are taken!

How should it move you to consider that you have this opportunity now in your hands! You are in the actual possession of it! If it were past, it would not be in your power to recover it, or in the power of any creature to bring it back for you. But it is not past, it is now, at this day. Now is the accepted time, even while it is called today! Will you sit still at such a time? Will you sleep in such a harvest? Will you deal with a slack hand, and stay behind out of mere sloth, or love to some lust, or lothness to grapple with some small difficulty, or to put yourself a little out of your way, when so many are flowing to the goodness of the Lord? You are behind still, and so you will be in danger of being left behind, when the whole number is completed that are to enter in, if you do not earnestly bestir yourself! To be left behind at the close of such a season as this, will be awful — next to being left behind on that day when God’s saints shall mount up as with wings to meet the Lord in the air — and will be what will appear very threatening of it.

God is now calling you in an extraordinary manner, and it is agreeable to the will and Word of Christ, that I should now, in his name, call you, as one set over you, and sent to you to that end. So it is his will that you should hearken to what I say, as his voice. I therefore beseech you in Christ’s stead now to press into the kingdom of God! Whoever you are, whether young or old, small or great. If you are a great sinner, if you have been a backslider, if you have quenched the Spirit, be who you will, do not stand making objections, but arise, apply yourself to your work! Do what you have to do with your might. Christ is calling you before, and holding forth his grace, and everlasting benefits, and wrath is pursuing you behind. Wherefore fly for your life, and look not behind you!

But here I would particularly direct myself to several sorts of persons.

I. To those sinners who are in a measure awakened, and are concerned for their salvation. You have reason to be glad that you have such an opportunity, and to prize it above gold. To induce you to prize and improve it, consider several things.

1. God has doubtless a design now to deal forth saving blessings to a number. God has done it to some already, and it is not probable that he has yet finished his work amongst us. We may well hope still to see others brought out of darkness into marvelous light. And therefore,

2. God comes this day, and knocks at many persons’ doors, and at your door among the rest. God seems to be come in a very unusual manner amongst us, upon a gracious and merciful design: a design of saving a number of poor miserable souls out of a lost and perishing condition, and of bringing them into a happy state and eternal glory! This is offered to you, not only as it has always been in the Word and ordinances, but by the particular influences of the Spirit of Christ awakening you! This special offer is made to many amongst us, and you are not passed over. Christ has not forgot you, but has come to your door, and there as it were stands waiting for you to open to him. If you have wisdom and discretion to discern your own advantage, you will know that now is your opportunity.

3. How much more easily converting grace is obtained at such a time, than at other times! The work is equally easy with God at all times, but there is far less difficulty in the way as to men at such a time, than at other times. It is, as I said before, a day of God’s gracious visitation, a day that he has as it were set apart for the more liberally and bountifully dispensing of his grace, [and] a day wherein God’s hand is opened wide. Experience shows it. God seems to be more ready to help, to give proper convictions, to help against temptations, and let in divine light. He seems to carry on his work with a more glorious discovery of his power, and Satan is more chained up than at other times. Those difficulties and temptations that persons before stuck at, from year to year, they are soon helped over. The work of God is carried on with greater speed and swiftness, and there are often instances of sudden conversion at such a time. So it was in the apostles’ days, when there was a time of the most extraordinary pouring out of the Spirit that ever was. How quick and sudden were conversions in those days! Such instances as that of the jailer abounded then, in fulfillment of that prophecy, Isa. 66:7, 8, “Before she travailed, she brought forth: before her pain came, she was delivered of a man-child. Who hath heard such a thing? Who hath seen such things? For as soon as Zion travailed, she brought forth her children.” So it is in some degree, whenever there is an extraordinary pouring out of the Spirit of God, more or less so, in proportion to the greatness of that effusion. There is seldom such quick work made of it at other times. Persons are not so soon delivered from their various temptations and entanglements, but are much longer wandering in a wilderness, and groping in darkness. And yet,

4. There are probably some here present that are now concerned about their salvation, that never will obtain. It is not to be supposed that all that are now moved and awakened will ever be savingly converted. Doubtless there are many now seeking that will not be able to enter. When has it been so in times past, when there has been times of great outpourings of God’s Spirit, but that many who for a while have inquired with others what they should do to be saved, have failed, and afterwards grown hard and secure? All of you that are now awakened have a mind to obtain salvation, and probably hope to get a title to heaven, in the time of this present moving of God’s Spirit: but yet (though it be awful to be spoken, and awful to be thought), we have no reason to think any other, than that some of you will burn in hell to all eternity. You all are afraid of hell, and seem at present disposed to take pains to be delivered from it. Yet it would be unreasonable to think any other, than that some of you will have your portion in the lake that burns with fire and brimstone. Though there are so many that seem to obtain so easily, having been but a little while under convictions, yet, for all that, some never will obtain. Some will soon lose the sense of things they now have. Though their awakenings seem to be very considerable for the present, they will not hold. They have not hearts disposed to hold on through very many difficulties. Some that have set out for heaven, and hope as much as others to obtain, are indeed but slighty and slack, even now, in the midst of such a time as this. And others, who for the present seem to be more in earnest, will probably, before long, decline and fail, and gradually return to be as they were before. The convictions of some seem to be great, while that which is the occasion of their convictions is new, which, when that begins to grow old, will gradually decay and wear off. Thus, it may be, the occasion of your awakening has been the hearing of the conversion of some person, or seeing so extraordinary a dispensation of Providence as this in which God now appears amongst us. But by and by the newness and freshness of these things will be gone, and so will not affect your mind as now they do, and it may be your convictions will go away with it.

Though this be a time wherein God does more liberally bestow his grace, and so a time of greater advantage for obtaining it, yet there seems to be, upon some accounts, greater danger of backsliding, than when persons are awakened at other times. For commonly such extraordinary times do not last long, and then when they cease, there are multitudes that lose their convictions as it were together.

We speak of it as a happy thing, that God is pleased to cause such a time amongst us, and so it is indeed. But there are some to whom it will be no benefit. It will be an occasion of their greater misery, [and] they will wish they had never seen this time. It will be more tolerable for those that never saw it, or anything like it, in the day of judgment, than for them. It is an awful consideration, that there are probably those here, whom the great Judge will hereafter call to a strict account about this very thing, why they no better improved this opportunity, when he set open the fountain of his grace, and so loudly called upon them, and came and strove with them in particular, by the awakening influences of his Spirit. They will have no good account to give to the Judge, but their mouths will be stopped, and they will stand speechless before him.

You had need therefore to be earnest, and very resolved in this affair, that you may not be one of those who shall thus fail, that you may so fight, as not uncertainly, and so run, as that you may win the prize.

5. Consider in what sad circumstances times of extraordinary effusion of God’s Spirit commonly leave persons, when they leave them unconverted. They find them in a doleful, because in a natural, condition; but commonly leave them in a much more doleful condition. They are left dreadfully hardened, and with a great increase of guilt, and their souls under a more strong dominion and possession of Satan. And frequently seasons of extraordinary advantage for salvation, when they pass over persons, and they do not improve them, nor receive any good in them, seal their damnation. As such seasons leave them, God forever leaves them, and gives them up to judicial hardness. Luke 19:41, 42, “And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, the things which belong unto thy peace! but now they are hid from thine eyes.”

6. Consider, that it is very uncertain whether you will ever see such another time as this. If there should be such another time, it is very uncertain whether you will live to see it. Many that are now concerned for their salvation amongst us, will probably be in their graves, and it may be in hell, before that time. If you should miss this opportunity, it may be so with you. And what good will that do you, to have the Spirit of God poured out upon earth, in the place where you once lived, while you are tormented in hell? What will it avail you, that others are crying, “What shall I do to be saved?” — while you are shut up forever in the bottomless pit, and are wailing and gnashing your teeth in everlasting burnings?

Wherefore improve this opportunity, while God is pouring out his Spirit, and you are on earth, and while you dwell in that place where the Spirit of God is thus poured out, and you yourself have the awakening influences of it, that you may never wail and gnash your teeth in hell, but may sing in heaven forever, with others that are redeemed from amongst men, and redeemed amongst us.

7. If you should see another such time, it will be under far greater disadvantages than now. You will probably then be much older, and will have more hardened your heart; and so will be under less probability of receiving good. Some persons are so hardened in sin, and so left of God, that they can live through such a time as this, and not be much awakened or affected by it They can stand their ground, and be but little moved. And so it may be with you, by another such time, if there should be another amongst us, and you should live to see it. The case in all probability will be greatly altered with you by that time. If you should continue Christless and graceless till then, you will be much further from the kingdom of God, and much deeper involved in snares and misery, and the devil will probably have a vastly greater advantage against you, to tempt and confound you.

8. We do not know but that God is now gathering in his elect, before some great and sore judgment. It has been God’s manner before he casts off a visible people, or brings some great and destroying judgments upon them, first to gather in his elect, that they may be secure. So it was before the casting off the Jews from being God’s people. There was first a very remarkable pouring out of the Spirit and gathering in of the elect, by the preaching of the apostles and evangelists, as we read in the beginning of the Acts. But after this harvest and its gleanings were over, the rest were blinded, and hardened; the gospel had little success amongst them, and the nation was given up, and cast off from being God’s people, and their city and land was destroyed by the Romans in a terrible manner; and they have been cast off by God now for a great many ages, and still remain a hardened and rejected people. So we read in the beginning of the 7th chapter of the Revelations, that God, when about to bring destroying judgments on the earth, first sealed his servants in the forehead. He set his seal upon the hearts of the elect, gave them the saving influences and indwelling of his Spirit, by which they were sealed to the day of redemption. Rev. 7:1-3, “And after these things, I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.”

And this may be the case now, that God is about, in a great measure, to forsake this land, and give up this people, and to bring most awful and overwhelming judgments upon it, and that he is now gathering in his elect, to secure them from the calamity. The state of the nation, and of this land, never looked so threatening of such a thing as at this day. The present aspect of things exceedingly threatens vital religion, and even those truths that are especially the foundation of it, out of this land. If it should be so, how awful will the case be with those that shall be left, and not brought in, while God continues the influences of his Spirit, to gather in those that are to be redeemed from amongst us?

9. If you neglect the present opportunity, and be finally unbelieving, those that are converted in this time of the pouring out of God’s Spirit will rise up in judgment against you. Your neighbors, your relations, acquaintance, or companions that are converted, will that day appear against you. They will not only be taken while you are left, mounting up with joy to meet the Lord in the air — at his right hand with glorious saints and angels, while you are at the left with devils — but how they will rise up in judgment against you. However friendly you have been together, and have taken pleasure in one another’s company, and have often familiarly conversed together, they will then surely appear against you. They will rise up as witnesses, and will declare what a precious opportunity you had, and did not improve; how you continued unbelieving, and rejected the offers of a Savior, when those offers were made in so extraordinary a manner, and when so many others were prevailed upon to accept of Christ; how you was negligent and slack, and did not know the things that belonged to your peace, in that your day. And not only so, but they shall be your judges, as assessors with the great Judge; and as such will appear against you. They will be with the Judge in passing sentence upon you. 1 Cor. 6:2, “Know ye not that the saints shall judge the world?” Christ will admit them to the honor of judging the world with him: “They shall sit with Christ in his throne,” Rev. 3:21. They shall sit with Christ in his throne of government, and they shall sit with him in his throne of judgment, and shall be judges with him when you are judged, and as such shall condemn you.

10. And lastly, you do not know that you shall live through the present time of the pouring out of God’s Spirit. You may be taken away in the midst of it, or you may be taken away in the beginning of it, as God in his providence is putting you in mind, by the late instance of death in a young person in the town. God has of late been very awful in his dealings with us, in the repeated deaths of young persons amongst us. This should stir everyone up to be in the more haste to press into the kingdom of God, that so you may be safe whenever death comes. This is a blessed season and opportunity, but you do not know how little of it you may have. You may have much less of it than others. [You] may by death be suddenly snatched away from all advantages that are here enjoyed for the good of souls. Therefore make haste, and escape for thy life. One moment’s delay is dangerous; for wrath is pursuing, and divine vengeance hanging over every uncovered person.

Let these considerations move everyone to be improving this opportunity, that while others receive saving good, and are made heirs of eternal glory, you may not be left behind, in the same miserable doleful circumstances in which you came into the world, a poor captive to sin and Satan, a lost sheep, a perishing, undone creature, sinking down into everlasting perdition; that you may not be one of them spoken of, Jer. 17:6, “That shall be like the heath in the desert, and shall not see when good comes.” If you do not improve this opportunity, remember I have told you, you will hereafter lament it, and if you do not lament it in this world, then I will leave it with you to remember it throughout a miserable eternity.

II. I would address myself to such as yet remain unawakened. It is an awful thing that there should be any one person remaining secure amongst us at such a time as this, but yet it is to be feared that there are some of this sort. I would here a little expostulate with such persons.

1. When do you expect that it will be more likely that you should be awakened and wrought upon than now? You are in a Christless condition, and yet without doubt intend to go to heaven, and therefore intend to be converted some time before you die. But this is not to be expected till you are first awakened, and deeply concerned about the welfare of your soul, and brought earnestly to seek God’s converting grace. And when do you intend that this shall be? How do you lay things out in your own mind, or what projection have you about this matter? Is it ever so likely that a person will be awakened, as at such a time as this? How do we see many, who before were secure, now roused out of their sleep, and crying, “What shall I do to be saved?” But you are yet secure! Do you flatter yourself that it will be more likely you should be awakened when it is a dull and dead time? Do you lay matters out thus in your own mind, that though you are senseless when others are generally awakened, that yet you shall be awakened when others are generally senseless? Or do you hope to see another such time of the pouring out of God’s Spirit hereafter? And do you think it will be more likely that you should be wrought upon then, than now? And why do you think so? Is it because then you shall be so much older than you are now, and so that your heart will be grown softer and more tender with age? or because you will then have stood out so much longer against the calls of the gospel, and all means of grace? Do you think it more likely that God will give you the needed influences of his Spirit then, than now, because then you will have provoked him so much more, and your sin and guilt will be so much greater? And do you think it will be any benefit to you, to stand it out through the present season of grace, as proof against the extraordinary means of awakening there are? Do you think that this will be a good preparation for a saving work of the Spirit hereafter?

2. What means do you expect to be awakened by? As to the awakening awful things of the Word of God, you have had those set before you times without number, in the most moving manner that the dispensers of the Word have been capable of. As to particular solemn warnings, directed to those that are in your circumstances, you have had them frequently, and have them now from time to time. Do you expect to be awakened by awful providences? Those also you have lately had, of the most awakening nature, one after another. Do you expect to be moved by the deaths of others? We have lately had repeated instances of these. There have been deaths of old and young: the year has been remarkable for the deaths of young persons in the bloom of life, and some of them very sudden deaths. Will the conversion of others move you? There is indeed scarce anything that is found to have so great a tendency to stir persons up as this, and this you have been tried with of late in frequent instances, but are hitherto proof against it. Will a general pouring out of the Spirit, and seeing a concern about salvation amongst all sorts of people, do it? This means you now have, but without effect. Yea, you have all these things together. You have the solemn warnings of God’s Word, and awful instances of death, and the conversion of others, and see a general concern about salvation. But all together do not move you to any great concern about your own precious, immortal, and miserable soul. Therefore consider by what means it is that you expect ever to be awakened.

You have heard that it is probable some who are now awakened, will never obtain salvation. How dark then does it look upon you that remain stupidly unawakened! Those who are not moved at such a time as this, come to adult age, have reason to fear whether they are not given up to judicial hardness. I do not say they have reason to conclude it, but they have reason to fear it. How dark does it look upon you, that God comes and knocks at so many persons’ doors, and misses yours! That God is giving the strivings of his Spirit so generally amongst us, while you are left senseless!

3. Do you expect to obtain salvation without ever seeking it? If you are sensible that there is a necessity of your seeking in order to obtaining, and ever intend to seek, one would think you could not avoid it at such a time as this. Inquire therefore, whether you intend to go to heaven, living all your days a secure, negligent, careless life. — Or,

4. Do you think you can bear the damnation of hell? Do you imagine that you can tolerably endure the devouring fire, and everlasting burnings? Do you hope that you shall be able to grapple with the vengeance of God Almighty, when he girds himself with strength, and clothes himself with wrath? Do you think to strengthen yourself against God, and to be able to make your part good with him? 1 Cor. 10:22, “Do we provoke the Lord to jealousy? Are we stronger than he?” Do you flatter yourself that you shall find out ways for your ease and support, and to make it out tolerably well, to bear up your spirit in those everlasting burnings that are prepared for the devil and his angels? Eze. 22:14, “Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee?” — It is a difficult thing to conceive what such Christless persons think, that are unconcerned at such a time.

III. I would direct myself to them who are grown considerably into years, and are yet in a natural condition. I would now take occasion earnestly to exhort you to improve this extraordinary opportunity, and press into the kingdom of God. You have lost many advantages that once you had, and now have not the same advantages that others have. The case is very different with you from what it is with many of your neighbors. You, above all, had need to improve such an opportunity. Now is the time for you to bestir yourself, and take the kingdom of heaven! — Consider,

1. Now there seems to be a door opened for old sinners. Now God is dealing forth freely to all sorts: his hand is opened wide, and he does not pass by old ones so much as he used to do. You are not under such advantages as others who are younger, but yet, so wonderfully has God ordered it, that now you are not destitute of great advantage. Though old in sin, God has put a new and extraordinary advantage into your hands. O! improve this price you have to get wisdom! You that have been long seeking to enter in at the strait gate and yet remain without, now take your opportunity and press in! You that have been long in the wilderness, fighting with various temptations, laboring under discouragements, ready to give up the case, and have been often tempted to despair, now, behold the door that God opens for you! Do not give way to discouragements now. This is not a time for it. Do not spend time in thinking that you have done what you can already, and that you are not elected, and in giving way to other perplexing, weakening, disheartening temptations. Do not waste away this precious opportunity in such a manner. You have no time to spare for such things as these. God calls you now to something else. Improve this time in seeking and striving for salvation, and not in that which tends to hinder it. — It is no time now for you to stand talking with the devil, but hearken to God, and apply yourself to that which he does now so loudly call you to.

Some of you have often lamented the loss of past opportunities, particularly the loss of the time of youth, and have been wishing that you had so good an opportunity again, and have been ready to say, “O! if I was young again, how would I improve such an advantage!” That opportunity which you have had in time past is irrecoverable. You can never have it again. But God can give you other advantages of another sort, that are very great, and he is so doing at this day. He is now putting a new opportunity into your hands, though not of the same kind with that which you once had, and have lost, yet in some respects as great of another kind. If you lament your folly in neglecting and losing past opportunities, then do not be guilty of the folly of neglecting the opportunity which God now gives you. This opportunity you could not have purchased, if you would have given all that you had in the world for it. But God is putting it into your hands himself, of his own free and sovereign mercy, without your purchasing it. Therefore when you have it, do not neglect it.

2. It is a great deal more likely with respect to such persons than others, that this is their last time. There will be a last time of special offer of salvation to impenitent sinners. — “God’s Spirit shall not always strive with man,” Gen. 6:3. God sometimes continues long knocking at the doors of wicked men’s hearts, but there are the last knocks, and the last calls that ever they shall have. And sometimes God’s last calls are the loudest, and then if sinners do not hearken, he finally leaves them. How long has God been knocking at many of your doors that are old in sin! It is a great deal more likely that these are his last knocks. You have resisted God’s Spirit in times past, and have hardened your heart once and again. But God will not be thus dealt with always. There is danger, that if now, after so long a time, you will not hearken, he will utterly desert you, and leave you to walk in your own counsels.

It seems by God’s providence, as though God had yet an elect number amongst old sinners in this place, that perhaps he is now about to bring in. It looks as though there were some that long lived under Mr. Stoddard’s ministry, that God has not utterly cast off, though they stood it out under such great means as they then enjoyed. It is to be hoped that God will now bring in a remnant from among them. But it is the more likely that God is now about finishing with them, one way or other, for their having been so long the subjects of such extraordinary means. You have seen former times of the pouring out of God’s Spirit upon the town, when others were taken and you left, others were called out of darkness into marvelous light, and were brought into a glorious and happy state, and you saw not good when good came. How dark will your circumstances appear, if you shall also stand it out through this opportunity, and still be left behind! Take heed that you be not of those spoken of, Heb. 6:7, 8. that are like the “earth that has rain coming oft upon it, and only bears briers and thorns.” As we see there are some pieces of ground, the more showers of rain fall upon them, the more fruitful seasons there are, the more do the briers, and other useless and hurtful plants, that are rooted in them, grow and flourish. Of such ground the apostle says, “It is rejected, and is nigh unto cursing, whose end is to be burned.” The way that the husbandman takes with such ground, is to set fire to it, to burn up the growth of it. — If you miss this opportunity, there is danger that you will be utterly rejected, and that your end will be to be burned. And if this is to be, it is to be feared, that you are not far from, but nigh unto, cursing.

Those of you that are already grown old in sin, and are now under awakenings, when you feel your convictions begin to go off, if ever that should be, then remember what you have now been told; it may well then strike you to the heart!

IV. I would direct the advice to those that are young, and now under their first special convictions. I would earnestly urge such to improve this opportunity, and press into the kingdom of God. — Consider two things,

1. You have all manner of advantages now centering upon you. It is a time of great advantage for all, but your advantages are above others. There is no other sort of persons that have now so great and happy an opportunity as you have. — You have the great advantage that is common to all who live in this place, viz. That now it is a time of the extraordinary pouring out of the Spirit of God. And have you not that great advantage, the awakening influences of the Spirit of God on you in particular? and besides, you have this peculiar advantage, that you are now in your youth. And added to this, you have another unspeakable advantage, that you are now under your first convictions. Happy is he that never has hardened his heart, and blocked up his own way to heaven by backsliding, and has now the awakening influences of God’s Spirit, if God does but enable him thoroughly to improve them! Such above all in the world bid fair for the kingdom of God. God is wont on such, above any kind of persons, as it were easily and readily to bestow the saving grace and comforts of his Spirit. Instances of speedy and sudden conversion are most commonly found among such. Happy are they that have the Spirit of God with them, and never have quenched it, if they did but know the price they have in their hands!

If you have a sense of your necessity of salvation, and the great worth and value of it, you will be willing to take the surest way to it, or that which has the greatest probability of success, and that certainly is, thoroughly to improve your first convictions. If you do so, it is not likely that you will fail. There is the greatest probability that you will succeed. — What is it not worth, to have such an advantage in one’s hands for obtaining eternal life? The present season of the pouring out of God’s Spirit, is the first that many of you who are now under awakenings have ever seen, since you came to years of understanding. On which account, it is the greatest opportunity that ever you have had, and probably by far the greatest that ever you will have. There are many here present who wish they had such an opportunity, but they never can obtain it. They cannot buy it for money, but you have it in your possession, and can improve it if you will. But yet,

2. There is on some accounts greater danger that such as are in your circumstances will fail of thoroughly improving their convictions, with respect to stedfastness and perseverance, than others. Those that are young are more unstable than elder persons. They who never had convictions before, have less experience of the difficulty of the work they have engaged in. They are more ready to think that they shall obtain salvation easily, and are more easily discouraged by disappointments, and young persons have less reason and consideration to fortify them against temptations to backsliding. You should therefore labor now the more to guard against such temptations. By all means make but one work of seeking salvation! Make thorough work of it the first time! There are vast disadvantages that they bring themselves under, who have several turns of seeking with great intermissions. By such a course, persons exceedingly wound their own souls, and entangle themselves in many snares. Who are those that commonly meet with so many difficulties, and are so long laboring in darkness and perplexity, but those who have had several turns at seeking salvation: [those] who have one while had convictions, and then have quenched them, and then have set about the work again, and have backslidden again, and have gone on after that manner? The children of Israel would not have been forty years in the wilderness, if they had held their courage, and had gone on as they set out. But they were of an unstable mind, and were for going back again into Egypt. — Otherwise, if they had gone right forward without discouragement, as God would have led them, they would have soon entered and taken possession of Canaan. They had got to the very borders of it when they turned back, but were thirty-eight years after that, before they got through the wilderness. Therefore, as you regard the interest of your soul, do not run yourself into a like difficulty, by unsteadiness, intermission, and backsliding. But press right forward, from henceforth, and make but one work of seeking, converting, and pardoning grace, however great, and difficult, and long a work that may be.

Dated February 1735. Preached at Northampton during the Awakenings of 1734-1735.

O thou that hearest prayer – Psalm 65:2

This psalm seems to be written, either as a psalm of praise to God for some remarkable answer of prayer, in the bestowment of some public mercy; or else on occasion of some special faith and confidence which David had that his prayer would be answered.  It is probable that this mercy bestowed, or expected to be bestowed, was some great public mercy, for which David had been very earnest and importunate, and had annexed a vow to his prayer; and that he had vowed to God, that if he would grant him his request he would render him praise and glory. — This seems to be the reason why he expresses himself as he does in the first verse of the psalm: “Praise waiteth for thee, O God, in Sion, and unto thee shall the vow be performed,” i.e. that praise which I have vowed to give thee on the answer of my prayer, waiteth for thee, to be given thee as soon as thou shalt have answered my prayer; and the vow which I made to thee shall be performed.  In the verse of the text, there is a prophecy of the glorious times of the gospel, when “all flesh shall come” to the true God, as to the God who heareth prayer, which is here mentioned as what distinguishes the true God from the gods to whom the nations prayed and sought, those gods, who cannot hear, and cannot answer their prayer.  The time was coming when all flesh should come to that God who doth hear prayer. — Hence we gather this doctrine that it is the character of the Most High, that he is a God who hears prayers.  I shall handle this point in the following method:

1. Show that the Most High is a God that hears prayer.

2. That he is emintently such a God.

3. That herein he is distingished from all false gods.

4. Give the reasons of the doctrine.

I. The Most High is a God that hears prayer.

Though he is infinitely above all, and stands in no need of creatures, yet he is graciously pleased to take a merciful notice of poor worms of the dust.  He manifests and presents himself as the object of prayer, appears as sitting on a mercy-seat, that men may come to him by prayer.  When they stand in need of any thing, he allows them to come, and ask it of him; and he is wont to hear their prayers.  God in his word hath given many promises that he will hear their prayers; the Scripture is full of such examples; and in his dispensations towards his church, manifests himself to be a God that hears prayer.

Here it may be inquired, What is meant by God’s hearing prayer?  There are two things implied in it.

1. His accepting the supplications of those who pray to him.  Their address to him is well taken; he is well pleased with it.  He approves of their asking such mercies as they request of him, and approves of their manner of doing it.  He accepts of their prayers as an offering to him: he accepts the honor they do him in prayer.

2. He acts agreeably to his acceptance.  He sometimes manifests his acceptance of their prayers, by special discoveries of his mercy and sufficiency, which he makes to them in prayer, or immediately after.  While they are praying, he gives them sweet views of his glorious grace, purity, sufficiency, and sovereignty, and enables them with great quietness, to rest in him, to leave themselves and their prayers with him, submitting to his will, and trusting in his grace and faithfulness.  Such a manifestation God seems to have made of himself in prayer to Hannah, which quieted and composed her mind, and tool; away her sadness. We read (in 1 Samuel 1) how earnest she was, and how exercised in her mind, and that she was I woman of a sorrowful spirit.  First, she came and poured out her soul before God, and spake out of the abundance of her complaint and grief, then we read, that she went away, and did eat, and her countenance was no more sad (verse 13) which seems to have been from some refreshing discoveries which God had made of himself to her, to enable her quietly to submit to his will, and trust in his mercy whereby God manifested his acceptance of her. — Not that I conclude persons can hence argue, that the particular thing which they ask will certainly be given them, or that they can particularly foretell from it what God will do in answer to their prayers, any further than he has promised in his word; yet God may, and doubtless does, thus testify his acceptance of their prayers, and from hence they may confidently rest in his providence, in his merciful ordering and disposing, with respect to the thing which they ask. — Again, God manifests his acceptance of their prayers, by doing for them agreeably to their needs and supplications.  He not only inwardly and spiritually discovers his mercy to their, souls by his Spirit, but outwardly by dealing mercifully with them in his providence, in consequence of their prayers, and by causing an agreeableness between his providence and their prayers.

II. To show that the Most High is eminently a God that hears prayer.

This appears in several things.

1. In his giving such free access to him by prayer.

God in his word manifests himself ready at all times to allow us this privilege.  He sits on a throne of grace, and there is no veil to hide this throne, and keep us from it.  The veil is rent from the top to the bottom; the way is open at all times, and we may go to God as often as we please.  Although God be infinitely above us, yet we may come with boldness: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:14, 16).  How wonderful is it that such worms as we should be allowed to come boldly at all times to so great a God! — Thus God indulges all kinds of persons, of all nations.  “Unto all that in every place call on the name of Jesus Christ our Lord, both theirs and ours; grace he unto you” (1 Corinthians 1:2,3).  Yea, God allows the most vile and unworthy; the greatest sinners are allowed to come through Christ.

And he not only allows, but encourages, and frequently invites them; yea, manifests himself as delighting in being sought to by prayer: “The prayer of the upright is his delight” (Proverbs 15:8).  And in the Song of Solomon, we have Christ saying to the spouse, “O my dove, let me hear thy voice; for so sweet is thy voice.”  The voice of the saints in prayer is sweet unto Christ; he delights to hear it.  He allows them to be earnest and importunate; yea, to the degree as to take no denial, and as it were to give him no rest, and even encouraging them so to do: “Ye that make mention of the Lord, keep not silence, and give him no rest” (Isaiah 62:6, 7).  Thus Christ encourages us, in the parable of the importunate widow and the unjust judge (Luke 18).  Also, in the parable of the man who went to his friend at midnight (Luke 11:5).

Thus God allowed Jacob to wrestle with him, yea, to be resolute in it; “I will not let thee go, except thou bless me.”  It is noticed with approbation, when men are violent for the kingdom of heaven, and take it by force.  Thus Christ suffered the blind man to be most importunate and unceasing in his cries to him (Luke 18:38, 39).  He continued crying, “Jesus, thou Son of David, have mercy on me.”  Others who were present rebuked him, that he should hold his peace, looking upon it as too great a boldness, and an indecent behavior towards Christ, thus to cry after him as he passed by.  But Christ did not rebuke him, but stood, and commanded him to be brought unto him, saying, “What wilt thou that I should do to thee?”  And when the blind man had told him, Christ graciously granted his request.

The freedom of access that God gives, appears also in allowing us to come to him by prayer for every thing we need, both temporal and spiritual; whatever evil we need to be delivered from, or good eye would obtain: “Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your requests be made known to God” (Philippians 4:6).

2. That God is eminently of this character, appears in his hearing prayer so readily.

He often manifests his readiness to hear prayer, by giving an answer so speedily, sometimes while they are yet speaking, and sometimes before they pray, when they only have a design of praying.  So ready is God to hear prayer, that he takes notice of the first purpose of praying, and sometimes bestows mercy thereupon: “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear” (Isaiah 65:24).  We read, that when Daniel was making humble and earnest supplication, God sent an angel to comfort him, and to assure him of an answer (Daniel 9:20-24).  When God defers for the present to answer the prayer of faith, it is not from any backwardness to answer, but for the good of his people sometimes, that they may be better prepared for the mercy before they receive it, or because another time would be the best and fittest on some other account: and even then, when God seems to delay an answer, the answer is indeed hastened, as in Luke 18:7, 8: “And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily.”  Sometimes, when the blessing seems to tarry, God is even then at work to bring it about in the best time and the best manner: “Though it tarry, wait for it; it will come, it will not tarry” (Habakkuk 2:3).

3. That the Most High is eminently one that hears prayer, appears by his giving so liberally in answer to prayer; James 1:5, 6: “If any of you lack wisdom, let him ask of God, who giveth to all liberally, and upbraideth not.”  Men often show their backwardness to give, both by the scantiness of their gifts, and by upbraiding those who ask of them.  They will be sure to put them in mind of some faults, when they give them any thing, but, on the contrary, God both gives liberally, and upbraids us not with our undeservings.  He is plenteous and rich in his communications to those who call upon him: “For thou art good and ready to forgive, and plenteous hi mercy unto all that call upon thee” (Psalm 86:5) and “For there is no difference between the few and the Greek; for the same Lord over all is rich unto all that call upon him” (Romans 10:12).

Sometimes, God not only gives the thing asked, but he gives them more than is asked.  So he did to Solomon: “Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart, so that there was none like thee before thee, neither after thee shall any arise like unto thee.  And I have also given thee that which thou hast not asked, both riches and honor, so that there shall not be and among the kings like unto thee, all the days” (1 Kings 3:12,13).  Yea, God will give more to his people than they can either ask or think, as is implied in Ephesians 3:20: “Now unto him that is able to do exceeding abundantly above all that we ask or think.”

4. That God is eminently of this character, appears by the greatness, of the things which he hath often done in answer to prayer. Thus, when Esau was coming out against his bother Jacob, with four hundred men, without doubt fully resolved to cut him off, Jacob prayed and God turned the heart of Esau, so that he met Jacob in a very friendly manner (Genesis 32).  So in Egypt, at the prayer of Moses, God brought those dreadful plagues, and at his prayer removed them again.  When Samson was ready to perish with thirst, he prayed to God and he brought water out of a dry jaw-bone, for his supply (Judges 15:18,19). And when he prayed, after his strength was departed from him, God strengthened him, so as to pull down the temple of Dagon on the Philistines: so that those whom he slew at his death were more than all those whom he slew in his life.  Joshua prayed to God, and said, “Sun, stand thou still upon Gibeon, and thou, Moon, in the valley of Ajalon;” and God heard his prayer, and caused the sun and moon to stand still accordingly.  The prophet “Elijah was a man of like passion” with us; “and he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months.  And he prayed again, and the heaven gave rain, and the earth brought forth her fruit;” as the apostle James observes (James 5:17, 18).  So God confounded the army of Zerah, the Ethiopian, of a thousand thousand, in answer to the prayer of Asa (2 Chronicles 14:9).  And God sent an angel, and slew in one night an hundred and eighty-five thousand men of Sennacherib’s army, in answer to Hezekiah’s prayer (2 Kings 19:14-19, 35).

5. This truth appears, in that God is, as it were, overcome by prayer. When God is displeased by sin, he manifests his displeasure, comes out against us in his providence, and seems to oppose and resist us; in such cases, God is, speaking after the manner of men, overcome by humble and fervent prayer.  “The effectual fervent prayer of a righteous man availeth much” (James 5:16).  It has a great power in it; such a prayer-hearing God is the Most High, that he graciously manifests himself as conquered by it.  Thus God appeared to oppose Jacob in what he sought of him, yet Jacob was resolute, and overcame.  Therefore God changed his name from Jacob to Israel; for, says he, “as a prince thou hast power with God and with men, and hast prevailed” (Genesis 32:28).  A mighty prince indeed!   “Yea, he had power over the angel and prevailed: he wept and made supplication unto him” (Hosea 12:4).  When his anger was provoked against Israel, and he appeared to be ready to consume them in his hot displeasure, Moses stood in the gap, and by his humble and earnest prayer and supplication averted the stroke of divine vengeance (Exodus 32:9; Numbers 14:11).

III. Herein the most high God is distinguished from false gods.

The true God is the only one of this character; there is no other of whom it may be said, that he heareth prayer.   Many of those things that are worshipped, as gods are idols made by their worshippers, mere stocks and stones that know nothing.  They are indeed made with ears; but they hear not the prayers of them that cry to them.  They have eyes; but they see not (Psalm 115:5, 6).  Others, though not the work of men’s hands, yet are things without life.  Thus, many worship the sun, moon, and stars, which, though glorious creatures, yet are not capable of knowing any thing of the wants and desires of those who pray to them.  Some worship certain kinds of animals, as the Egyptians were wont to worship bulls, which, though not without life, yet are destitute of that reason whereby they would be capable of knowing the requests of their worshippers.  Others worship devils instead of the true God: “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils” (1 Corinthians 10:20).

These though beings of great powers, have not knowledge necessary to capacitate them fully to understand the state, circumstances, necessities, and desires of those who pray to them.  But the true God perfectly knows the circumstances of every one that prays to him throughout the world.  Though millions pray to him at once, in different parts of the world, it is no more difficult for him who is infinite in knowledge, to take notice of all than of one alone.  God is so perfect in knowledge, that he doth not need to be informed by us, in order to a knowledge of our wants, for he knows what things we need before we ask him.  The worshippers of false gods were wont to lift their voices and cry aloud, lest their gods should fail of hearing them, as Elijah tauntingly bid the worshippers of Baal do (1 Kings 18:27).  But the true God hears the silent petitions of his people.  He needs not that we should cry aloud; yea, he knows and perfectly understands when we only pray in our hearts, as Hannah did (1 Samuel 1:13).

Idols are but vanities and lies, in them is no help.  As to power or knowledge, they are nothing; as the apostle says, “An idol is nothing in the world” (1 Corinthians 8:4).  As to images, they are so far from having power to answer prayer, that they are not able to act, “They have hands, and handle not; feet have they, but they walk not; neither speak they through their throat.”  They, therefore, that make them and pray to them, are senseless and sottish, and make themselves, as it were, stocks and stones, like unto them: Psalm 115:7-8 and Jeremiah 10:5: “They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go.  Be not afraid of them for they cannot do evil; neither also is it in them to do good.”

As to the hosts of heaven, the sun, moon, and stars, although mankind receives benefit by them, yet they act only by necessity of nature; therefore they have no power to do any thing in answer to prayers.  And devils though worshipped as gods, are not able, if they had disposition, to make those happy who worship them, and can do nothing at all but by divine permission, and as subject to the disposal of Divine Providence.  When the children of Israel departed from the true God to idols, and yet cried to him in their distress, he reproved them for their folly, by bidding them cry to the gods whom they had served, for deliverance in the time of their tribulation (Joshua 10:14). So God challenges those gods themselves: “Show the things that are to come hereafter, that we may know that ye are gods, yea, do good or do evil, that we may be dismayed and behold it together.  Behold, ye are of nothing, and your work of nought, an abomination is he that chooseth you” (Isaiah 12:23, 24).  These false gods, instead of helping those who pray to them cannot help themselves.  The devils are miserable tormented spirits, they are bound in chains of darkness for their rebellion against the true God, and cannot deliver themselves.  Nor have they any more disposition to help mankind, than a parcel of hungry wolves or lions would have to protect and help a flock of lambs.  And those that worship and pray to them get not their good-will by serving them: all the reward that Satan will give them for the service which they do him, is to devour them.

IV. To give the reasons of the doctrine, which I would do in answer to these two inquiries: first, Why God requires prayer in order to the bestowment of mercies, and secondly, Why God is so ready to hear the prayers of men?

Inquiry 1. Why doth God require prayer in order to the bestowment of mercies?

It is not in order that God may be informed of our wants or desires.  He is omniscient, and with respect to his knowledge unchangeable.  God never gains any knowledge by information. He knows what we want, a thousand times more perfectly than we do ourselves before we ask him.  For though, speaking after the manner of men, God is sometimes represented as if he were moved and persuaded by the prayers of his people; yet it is not to be thought that God is properly moved or made willing prayers; for it is no more possible that there should be any new inclination or will in God, than new knowledge.  The mercy of God is not moved or drawn by anything in the creature; but the spring of God’s beneficence is within himself only; he is self-moved; and whatsoever mercy he bestows, the reason and ground of it is not to be sought for in the creature, but in God’s own good pleasure.

It is the will of God to bestow mercy in this way, viz. in answer to prayer, when he designs beforehand to bestow mercy, yea, when he has promised it; as Ezekiel 36:36, 37: “I the Lord have spoken it, and will do it.  Thus saith the Lord, I will yet for this be inquired of by the house of Israel, to do it for them.”  God has been pleased to constitute prayer to be antecedent to the bestowment of mercy, and he is pleased to bestow mercy in consequence of prayer, as though he were prevailed on by prayer.  When the people of God are stirred up to prayer, it is the effect of his intention to show mercy; therefore he pours out the spirit of grace and supplication.

There may be two reasons given why God requires prayer in order to the bestowment of mercy, one especially respects God, and the other respects ourselves.

1. With respect to God, prayer is but a sensible acknowledgment of our dependence on him to his glory. As he hath made all things for his own glory, so he will be glorified and acknowledged by his creatures; and it is fit that he should require this of those who would be the subjects of his mercy.  That we, when we desire to receive any mercy from him, should humbly supplicate the Divine Being for the bestowment of that mercy, is but a suitable acknowledgment of our dependence on the power and mercy of God for that which we need, and but a suitable honor paid to the great Author and Fountain of all good.

2. With respect to ourselves, God requires prayer of us in order to the bestowment of mercy, because it tends to prepare us for its reception. Fervent prayer many ways tends to prepare the heart.  Hereby is excited a sense of our need, and of the value of the mercy which we seek and at the same time earnest desires for it, whereby the mind is more prepared to prize it, to rejoice in it when bestowed, and to be thankful for it.  Prayer, with suitable confession, may excite a sense of our unworthiness of the mercy we seek; and the placing of ourselves in the immediate presence of God, may make us sensible of his majesty, and in a sense fit to receive mercy of him.  Our prayer to God may excite in us a suitable sense and consideration of our dependence on God for the mercy we ask, and a suitable exercise of faith in God’s sufficiency them so we may be prepared to glorify his name when the mercy is received.

Inquiry 2. Why is God so ready to hear the prayers of men.

1. Because he is a God of infinite grace and mercy. It is indeed a very wonderful thing, that so great a God should be so ready to hear our prayers, though we are so despicable and unworthy: that he should give free access at all times to every one: should allow us to be importunate without esteeming it an indecent boldness, should be so rich in mercy to them that call upon him, that worms of the dust should have such power with God by prayer; that he should do such great things in answer to their prayers, and should show himself, as it were, overcome by them.  This is very wonderful, when we consider the distance between God and us, and how we have provoked him by our sins, and how unworthy we are of the least gracious notice.  It cannot be from any need that God stands in of us; for our goodness extendeth not to him.  Neither can it he from any thing in us to incline the heart of God to us; it cannot be from any worthiness in our prayers, which are in themselves polluted things.  But it is because God delights in mercy and condescension.  He is herein infinitely distinguished from all other gods: he is the great fountain of all good, from whom goodness flows as light from the sun.

2. [Because] we have a glorious Mediator, who has prepared the way, that our prayers may he heard consistently with the honor of God’s justice and majesty. Not only has God in himself mercy sufficient for this, but the Mediator has provided that this mercy may be exercised consistently with the divine honor.  Through him, we may come to God for mercy, he is the way, the truth, and the life; no man can come to the Father but by him.  This Mediator hath done three things to make way for the hearing of our prayers.

(1) He hath by his blood made atonement for sin; so that our guilt need not stand in the way, as a separating wall between God and us, and that our sins might not be a cloud through which our prayers cannot pass.  By his atonement, he hath made the way to the throne of grace open.  God would have been infinitely gracious if there had been no Mediator; but the way to the mercy-seat would have been blocked up.  But Christ hath removed whatever stood in the way.  The veil which was before the mercy seat “is rent from the top to the bottom,” by the death of Christ.  If it had not been for this, our guilt would have remained as a wall of brass to hinder our approach.  But all is removed by his blood (Hebrews 10:17).

(2) Christ, by his obedience, has purchased this privilege, viz. that the prayers of those who believe in him should be heard.  He has not only removed the obstacles to our prayers, but has merited a hearing of them.  His merits are the incense that is offered with the prayers of the saints, which renders them a sweet savor to God, and acceptable in his sight.  Hence the prayers of the saints have such power with God; hence at the prayer of a poor worm of the dust God stopped the sun in his course for about the space of a whole day; hence Jacob as a prince had power with God, and prevailed.  Our prayers would be of no account, and of no avail with God, were it not for the merits of Christ.

(3) Christ enforces the prayers of his people, by his intercession at the right hand of God in heaven.  He hath entered for us into the holy of holies, with the incense which he hath provided, and there he makes continual intercession for all that come to God in his name; so that their prayers come to God the Father through his hands, if I may so say; which is represented in Revelation 8:3, 4: “And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all the saints upon the golden altar, which is before the throne.  And the smoke of the incense which came with the prayers of the saints, ascended up before God, out of the angel’s hand.”  This was typified of old by the priest’s offering incense in the temple, at the time when the people were offering up their prayers to God; as Luke 1:10: “And the whole multitude of the people were praying without at the time of incense.”

Application

Hence we may learn how highly we are privileged, in that we have the Most High revealed to us, who is a God that heareth prayer.  The greater part of mankind are destitute of this privilege.  Whatever their necessities are, whatever their calamities or sorrows, they have no prayer-hearing God to whom they may go.  If they go to the gods whom they worship, arid cry to them ever so earnestly, it will be in vain.  They worship either, lifeless things, that can neither help them; nor know that they need help or wicked cruel spirits, who are their enemies, and wish nothing but their misery; and who, instead of helping them, are from day to day working their ruin, and watching over them as a hungry lion watches over his prey.

How are we distinguished from them, in that we have the true God made known to us; a God of infinite grace and mercy a God full of compassion to the miserable, who is ready to pity us under all our troubles and sorrows, to hear our cries, and to give us all the relief which we need, a God who delights in mercy, and is rich unto all that call upon him!  How highly privileged are we, in that ye have the holy word of this same God, to direct us how to seek for mercy! And whatever difficulties or distress we are in, we may so to him with confidence and great encouragement.

What a comfort may this be to us!  And what reason have we to rejoice in our privileges, to prize them so highly, and to bless God that he hath been so merciful to us, as to give us his word, and reveal himself to us; and that he hath not left us to cry for help to stocks and stones, and devils, as he has left many thousands of others.

Objection

I have often prayed to God for certain mercies, and he has not heard my prayers. — To this I answer,

1. It is no argument, that God is not a prayer-hearing God, if he gives not to men what they ask of him to consume upon their lusts. Oftentimes when men pray for temporal good things, they desire them for no good end, but only to gratify their pride or sensuality.  If they pray for worldly good things chiefly from a worldly spirit; and make an idol of the world; It is no wonder that God doth not hear their prayers: “Ye ask, and receive not, because ye ask amiss, to consume it upon your lusts” (James 4:3).  If you request him to give you something of which you will make an idol, and set up in opposition to him — or will use as weapons of warfare against him, or as instruments to serve his enemies — no wonder that God will not hear you.  If God should hear such prayers, he would act as  his own enemy, inasmuch as he would bestow them to serve his enemies.

2. It is no argument that God is not a prayer-hearing God, that he heareth not insincere and unbelieving prayers. How can we expect that he should have any respect to that which has no sincerity in it!  God looketh not at words, but at the heart, and it is fit that he should do so.  If men pray only in words, and not in heart, what are their prayers good for?  And why should that God who searches the heart, and tries the reins, have any respect to them?

Sometimes men do nothing but dissemble in their prayers, and when they do so, it is no argument that God is the less a prayer-hearing God, that he doth not hear such prayers, for it is no argument of want of mercy.  Sometimes they pray for that in words which they really desire not in their hearts, as that he would purge them from sin, when at the same time they show by their practice, that they do not desire to be purged from sin, while they love and choose it, and are utterly averse to parting with it.  In like manner, they often dissemble in the presence and show, which they make in their prayers, of dependence on God for mercies, and of a sense of his sufficiency to supply them.  In our coming to God, and praying to him for such and such things, there is a show that we are sensible we are dependent on him for them, and that he is sufficient to give them to us.  But men sometimes seem to pray, while not sensible of their dependence on God, nor do they think him sufficient to supply them; for all the while they trust in themselves, and have no confidence in God.

They show in words as though they were beggars; but in heart they come as creditors, and look on God as their debtor.  In words they seem to ask for things as the fruit of free grace; but in heart they account it would be hard, unjust, and cruel, if God should deny them.  In words they seem humble and submissive, but in heart they are proud and contentious; there is no prayer but in their words.

It doth not render God at all the less a prayer-hearing God, that he distinguishes, as an all-seeing God, between real prayers and pretended ones.  Such prayers as those which I have just now been mentioning, are not worthy of the name in the eyes of him who searches the heart, and sees things as they are.  That prayer which is not of faith, is insincere; for prayer is a show or manifestation of dependence on God, and trust in his sufficiency and mercy.  Therefore, where this trust or faith is wanting, there is no prayer in the sight of God.  And however God is sometimes pleased to grant the requests of those who have no faith, yet he has not obliged himself so to do, nor is it an argument of his not being a prayer-hearing God, when he hears them not.

3. It is no argument that he is not a prayer-hearing God that he exercises his own wisdom as to the time and manner of answering prayer. Some of God’s people are sometimes ready to think, that he doth not hear their prayers, because he doth answer them at the times when they expected, when indeed God doth hear them, and will answer them, in the time and way to which his own wisdom directs.  The business of prayer is not to direct God, who is infinitely wise, and needs not any of our directions; who knows what is best for us ten thousand times better than we, and knows what time and what way are best.  It is fit that he should answer prayer’s and, as an infinitely wise God, in the exercise of his own wisdom, and not ours.  God will deal as a father with us, in answering our requests.  But a child is not to expect that the father’s wisdom be subject to his nor ought he to desire it, but should esteem it a privilege, that the parent will provide for him according to his own wisdom.

As to particular temporal blessings for which we pray, it is no argument that he is not a prayer-hearing God, because he bestows them not upon us; for it may be that God sees the things for which we pray, not to be best for us.  If so, it would be no mercy in him to bestow them upon us, but a judgment.  Such things, therefore, ought to always to be asked with submission to the divine will.  God can answer prayer, though he bestow not the very thing for which we pray.  He can sometimes better answer the lawful desires and good end we have in prayer another way.  If our end be our own good and happiness, God can perhaps better answer that end in bestowing something else than in the bestowment of that very thing which we ask.  And if the main good we aim at in our prayer be attained, our prayer is answered, though not in the bestowment of the individual thing which we sought.  And so that may still be true which was before asserted, that God always hears the prayer OF FAITH.  God never once failed of hearing a sincere and believing prayer; and those promises forever hold good, “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened to you: for every one that asketh, receiveth and he that seeketh, findeth; and to him that knocketh, it shall be opened.”

Another use of this doctrine may be, of reproof to those that neglect the duty of prayer.  If we enjoy so great a privilege as to have the prayer hearing God revealed to us, how great will be our folly and inexcusableness if we neglect the privilege, or make no use of it, and deprive ourselves of the advantage by not seeking this God by prayer.  They are hereby reproved who neglect the great duty of secret prayer, which is more expressly required in the word of God than any other kind.  What account can those persons give of themselves, who neglect so known a duty?  It is impossible that any among us should be ignorant of this command of God.  How daring, therefore, is their wickedness who live in the neglect of this duty and what can they answer to their Judge, when he shall call them to an account for it?

Here I shall briefly say something to an EXCUSE which some may be ready to make for themselves.  Some may be ready to say, If I do pray, my prayer will not be the prayer of faith, because I am in a natural condition, and have no faith.

This excuses not from obedience to a plain command of God.  The command is to all to whom the command shall come.  God not only directs godly persons to pray, but others also.  In the beginning of the second chapter of Proverbs, God directs all persons to cry after wisdom, and to lift up their voices for understanding, in order to their obtaining the fear and knowledge of God; and in James 1:5, the apostle says, “If any man lack wisdom, let him ask of God.”   Also Peter directed Simon Magus to repent, and pray to God, if perhaps the thought of his heart might be forgiven him (Acts 8:22).  Therefore when God says, do thus or thus, it is not for us to make excuses, but we must do the thing required.  Besides, God is pleased sometimes to answer the prayers of unbelievers.  Indeed he hears not their prayers for their goodness or acceptableness, or because of any true respect to him manifested in them, for there is none; nor has he obliged himself to answer such prayers; yet he is pleased sometimes, of his sovereign mercy, to pity wicked men, and hear their cries.  Thus he heard the cries of the Ninevites, (Jonah 3) and the prayer of Ahab, 1 Kings 21:27, 28.  Though there be no regard to God in their prayers, yet he, of his infinite grace, is pleased to have respect to their desires of their own happiness, and to grant their requests.  He may, and sometimes does, hear the cries of wicked men as he hears the hungry ravens, when they cry (Psalm 147:9) and as he opens his bountiful hand, and satisfies the desires of every living thing (Psalm 145:16).  Besides the prayers of sinners, though they have no goodness in them, yet are made a means of a preparation for mercy.

Finally, seeing we have such a prayer-hearing God as we have heard, let us be much employed in the duty of prayer: let us pray with all prayer and supplication: let us live prayerful lives, continuing instant in prayer, watching thereunto with all perseverance; praying always, without ceasing, earnestly, and not fainting.

1. Faith is a belief of a testimony (2 Thess. 1:10). “When he shall come to be glorified in his saints and to be admired in all them that believe (because our testimony among you was believed) in that day.” It is an assent to truth as appears by the 11th of Hebrews. And it is saving faith that is there spoken of, as appears by the last verses of the foregoing chapter: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they, without us, should not be made perfect.” “Saying, The time is fulfilled, and the kingdom of God is at hand: Repent ye and believe the gospel” (Mark 1:15). “But these are written, that ye might believe that Jesus is the Christ the Son of God, and that, believing, we might have life through his name” (John 21:31). “But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth” (2 Thess. 2:13).

11. It is something more than merely the assent of the understanding, because it is called an obeying the gospel. For Esaias saith, “Lord, who has believed our report?” “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Pet. 4:17).

It is obeying the doctrine from the heart. “But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness.” etc. (Rom. 6:17, 18).

12. This expression of obeying the gospel, seems to denote the heart’s yielding to the gospel in what it proposes to us in its calls: it is something more than merely what may be called a believing the truth of the gospel. “Nevertheless, among the chief rulers also, many believed on him; but, because of the Pharisees, they did not confess him, lest they should be put out of the synagogue”(John 12:42). And Philip asked the eunuch, whether he believed with all his heart? It is a fully believing, or a being fully persuaded: this passage evidences that it is so much at least.

13. There are different sorts of faith that are not true and saving, as is evident by what the apostle James says, “Show me thy faith without thy works, and I will show thee my faith by my works:” where it is supposed that there may be a faith without works, which is not the right faith. When he says, “I will show thee my faith by my works,” nothing else can be meant, than that I will show thee that my faith is right.

14. It is a trusting in Christ. “Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him” (Psa. 2:12). “That we should be to the praise of his glory, who first trusted in Christ: in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise” (Eph. 1:12, 13). “For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12).

Many places in the Old Testament speak of trusting in God as the condition of his favor and salvation; especially Psalm 75:21, 22: “Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel: because they believed not in God, and trusted not in his salvation.” It implies submission. “And again, Esaias saith, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust” (Rom. 15:12). “For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those that believe” (1 Tim. 4:10). “For which cause I also suffer these things; nevertheless I am not ashamed: for I know whom 1 have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). “Why are ye fearful. 0 ye of little faith?” (Mat. 5:26). “Which Jesus, when he perceived, he said unto them. 0 ye of little faith, why reason ye among yourselves, because ye have brought no bread?”(Matt 16:8). “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life; and that ye may believe on the name of the Son of God. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us” (I John 5:13,14). Believing in Christ in one verse is called confidence, in the text.

15. It is a committing ourselves to Christ; “For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). This is a scripture sense of the word believe, as is evident by “Jesus did not commit himself to them” (John 2:24).

16. It is a gladly receiving the gospel. “Then they that gladly received his word, were baptized; and the same day there were added unto them about three thousand souls” (Acts 2:41). It is approving the gospel. “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. But wisdom is justified of all her children” (Luke 7:30, 35). It is obeying the doctrine. “But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom. 6:17). It is what may be well understood by those expressions of coming to Christ, of looking to him, of opening the door to let him in. This is very evident by Scripture. It is a coming and taking the waters of life, eating and drinking Christ’s flesh and blood, hearing Christ’s voice and following him. “But ye believe not: because ye are not of my sheep, as I said unto you. ‘My sheep hear my voice, and I know them, and they follow me’” (John 10:26, 27). “Then spake Jesus again unto them, saying, I am the light of the world; he that followeth me, shall not walk in darkness, but shall have the light of life” (John 8:12). “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isaiah 45:22).

17. Faith consists in two things, viz. in being persuaded of, and in embracing, the promises: “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb. 11:13). “Charity believeth all things, hopeth all things” (1 Cor. 13:7). If that faith, hope, and charity, spoken of in this verse, be the same with those that are compared together in the last verse, then faith arises from a charitable disposition of heart, or from a principle of divine love. “But I know you, that ye have not the love of God in you,” with the context (John 5:42). “Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord you God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul” (Lev. 13:3). “Whosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat loveth him also that is begotten of him” (1 John 5:1).

23. It is submitting to the righteousness of God. “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom. 10:3). It is what may be well represented by flying far refuge, by the type of flying to the city of refuge. “That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us” (Heb. 6:18). It is a sense of the sufficiency and the reality of Christ’s righteousness, and of his power and grace to save. “He shall convince the world of sin of righteousness, and of judgment” (John 16:8). It is a receiving the truth with a love to it. It is receiving the love of the truth. “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. That they all might he damned who believed not the truth, but had pleasure in unrighteousness” (2Thess. 2:10,12). The heart must close with the new covenant by dependence upon it and by love and desire. “Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure. This is all my salvation and all my desire, although he make it not grow” (2 Sam. 23:5).

24. Upon the whole, the best, and clearest, and most perfect definition of justifying faith, and most according to the Scripture, that I can think of is this, faith is the soul’s entirely embracing the revelation of Jesus Christ as our Savior. The word “embrace” is a metaphorical expression: but I think it much clearer than any proper expression whatsoever. It is called believing, because believing is the first act of the soul in embracing a narration or revelation: and embracing, when conversant about a revelation or thing declared, is more properly called believing, than loving or choosing. If it were conversant about a person only, it would be more properly called loving. If it were only conversant about a gift, an inheritance, or reward, it would more properly be called receiving or accepting, etc.

The definition might have been expressed in these words: faith is the soul’s entirely adhering and acquiescing in the revelation of Jesus Christ as our Savior-or thus: faith is the soul’s embracing that truth of God, that reveals Jesus Christ as our Savior-or thus: faith is the soul’s entirely acquiescing in, and depending upon, the truth of God, revealing Christ as our Savior.

It is the whole soul according and assenting to the truth, and embracing of it. There is an entire yielding of the mind and heart to the revelation, and a closing with it, and adhering to it, with the belief, and with the inclination and affection. It is admitting and receiving it with entire credit and respect. The soul receives it as true, as worthy, and excellent. It may be more perfectly described than defined by a short definition, by reason of the penury of words; a great many words express it better than one or two. I here use the same metaphorical expressions; but it is because they are much clearer than any proper expressions that I know of.

It is the soul’s entirely acquiescing in this revelation from a sense of the sufficiency, dignity, glory, and excellency of the author of the revelation.

Faith is the whole soul’s active agreeing, according and symphonizing with this truth; all opposition in judgment and inclination so far as he believes being taken away. It is called believing because fully believing this revelation, is the first and principal exercise and manifestation of this accordance and agreement of soul.

25. The adhering to the truth, and acquiescing in it with judgment is a sense of the glory of the revealer, and the sufficiency and excellency of the performer of the facts. The adhering to it and acquiescing in it with the inclination and affection, is from the goodness and excellency of the thing revealed, and of the performer. If a person be pursued by an enemy and commit himself to a king or a captain, to defend him, it implied his quitting other endeavors, and applying to him for defense and putting himself under him, and hoping that he will defend him.

If we consider it as a mere act of the mind, a transaction between spiritual beings, considered as abstracted from any external action, then it is the mind’s quitting all other endeavors and seeking and applying itself to the Savior for salvation, fully choosing salvation by him, and delivering itself to him, or a being willing to be his with a hope that he will save him. Therefore, for a person to commit himself to Christ as a Savior, is quitting all other endeavors and hopes and heartily applying himself to Christ for salvation, fully choosing salvation by him, and acquiescing in his way of salvation, and a hearty consent of the soul to be his entirely, hoping in his sufficiency and willingness to save.

Excerpted and edited from The Works of Jonathan Edwards. This volume contains many more thoughts by Edwards on the nature of saving faith than those we have listed here.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission.

For then for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.  Hebrews 5:12

These words are a complaint, which the apostle makes against the Christian Hebrews, for their lack of proficiency in the knowledge of the doctrines and mysteries of religion, as might have been expected of them.  The apostle complains that they had not made that progress in their acquaintance with the things taught in the oracles of God, which they ought to have made.  And he means to reprove them, not merely for their deficiency in spiritual and experimental knowledge of divine things, but for their deficiency in a doctrinal acquaintance with the principles of religion, and the truths of Christian divinity; as is evident by the manner in which the apostle introduces this reproof.

The occasion of his introducing it is this: In the next text but one preceding, he mentions Christ as being “Called of God a high priest after the order of Melchizedek.”  In the Old Testament, the oracles of God, Melchizedek was held forth as an eminent type of Christ; and the account we there have of him contains many gospel mysteries.  These mysteries the apostle was willing to point out to the Christian Hebrews; but he apprehended, that through their weakness in knowledge, they would not understand him; and therefore breaks off for the present from saying any thing about Melchizedek, thus (ver. 11): “Of whom we have many things to say, and hard to be uttered; seeing ye are all dull of hearing;” i.e. there are many things concerning Melchizedek which contain wonderful gospel-mysteries, and which I would take notice of to you, were it not that I am afraid, that through your dullness, and backwardness in understanding these things, you would only be puzzled and confounded by my discourse, and so receive no benefit; and that it would be too hard for you, as meat that is too strong.

Then come in the words of the text: “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.”  As much as to say, indeed it might have been expected of you that you should have known enough of the Holy Scriptures to be able to understand and digest such mysteries, but it is not so with you.  The apostle speaks of their proficiency in such knowledge as is conveyed by human teaching: as appears by that expression, “When for the time ye ought to be teachers;” which includes not only a practical and experimental, but also a doctrinal, knowledge of the truths and mysteries of religion.

Again, the apostle speaks of such knowledge, whereby Christians are enabled to understand those things in divinity which are more abstruse and difficult to be understood and which require great skill in things of this nature.  This is more fully expressed in the two next verses: “For every one that useth milk is unskillful in the word of righteousness; for he is a babe.  But strong meat belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil.”  It is such knowledge, that proficiency in it shall carry persons beyond the first principles of religion.  As here: “Ye have need that one teach you again which be the first principles of the oracles of God.”  Therefore the apostle, in the beginning of the next chapter, advises them “to leave the first principles of the doctrine of Christ, and to go on unto perfection.”

We may observe that the fault of this defect appears in that they had not made proficiency according to their time.  For the time, they ought to have been teachers.  As they were Christians, their business was to learn and gain Christian knowledge.  They were scholars in the school of Christ; and, if they had improved their time in learning as they ought to have done, they might, by the time when the apostle wrote, have been fit to be teachers in this school.  To whatever business any one is devoted, it may be expected that his perfection in it shall be answerable to the time he has had to learn and perfect himself.  Christians should not always remain babes, but should grow in Christian knowledge; and leaving the food of babes, they should learn to digest strong meat.

DOCTRINE

Every Christian should make a business of endeavoring to grow in knowledge in divinity.  This is indeed esteemed the business of divines and ministers: it is commonly thought to be their work, by the study of the Scriptures, and other instructive books, to gain knowledge; and most seem to think that it may be left to them, as what belongeth not to others.  But if the apostle had entertained this notion, he would never have blamed the Christian Hebrews for not having acquired knowledge enough to be teachers.  Or if he had thought, that this concerned Christians in general only as a thing by the by, and that their time should not in a considerable measure be taken up with this business; he never would have so much blamed them, that their proficiency in knowledge had not been answerable to the time which they had had to learn.

In handling this subject, I shall show what is intended by divinity; what kind of knowledge in divinity is intended; and why knowledge in divinity is necessary. And why all Christians should make a business of endeavoring to grow in this knowledge.

SECTION I: What is intended by divinity, as the object of Christian knowledge

Various definitions have been given of this subject by those who have treated on it.  I shall not now stand to inquire which, according to the rules of art, is the most accurate definition; but shall so define or describe it as I think has the greatest tendency to convey a proper notion of it.  It is that science or doctrine which comprehends all those truths and rules which concern the great business of religion.

There are various kinds of arts and sciences taught and learned in the schools which are conversant about various objects; about the works of nature in general, as philosophy; or the visible heavens, as astronomy; or the sea, as navigation; or the earth, as geography; or the body of man, as physic and anatomy; or the soul of man with regard to its natural powers and qualities, as logic and pneumatology; or about human government, as politics and jurisprudence.  But one science, or kind of knowledge and doctrine, is above all the rest; as it treats concerning God and the great business of religion.  Divinity is not learned, as other sciences, merely by the improvement of man’s natural reason, but is taught by God himself in a book full of instruction, which he hath given us for that end.  This is the rule which God hath given to the world to be their guide in searching after this kind of knowledge and is a summary of all things of this nature needful for us to know.  Upon this account, divinity is called a doctrine, rather than an art or science.

Indeed there is what is called natural religion. There are many truths concerning God, and our duty to him, which are evident by the light of nature.  But Christian divinity, properly so called, is not evident by the light of nature; it depends on revelation.  Such are our circumstances now in our fallen state that nothing which it is needful for us to know concerning God is manifest by the light of nature, in the manner in which it is necessary for us to know it.  For the knowledge of no truth in divinity is of significance to us, any otherwise than as it some way or other belongs to the gospel-scheme, or as it relates to a Mediator.  But the light of nature teaches us no truth in this matter.  Therefore it cannot be said, that we come to the knowledge of any part of Christian truth by the light of nature.  It is only the word of God, contained in the Old and New Testament, which teaches us Christian divinity.

This comprehends all that is taught in the Scriptures, and so all that we need know, or is to be known, concerning God and Jesus Christ, concerning our duty to God, and our happiness in God.  Divinity is commonly defined, the doctrine of living to God; and by some who seem to be more accurate, the doctrine of living to God by Christ. It comprehends all Christian doctrines as they are in Jesus, and all Christian rules directing us in living to God by Christ.  There is no one doctrine, no promise, no rule, but what some way or other relates to the Christian and divine life, or our living to God by Christ.  They all relate to this, in two respects, viz. as they tend to promote our living to God here in this world, in a life of faith and holiness, and also as they tend to bring us to a life of perfect holiness and happiness, in the full enjoyment of God hereafter.

SECTION II: What kind of knowledge in divinity, is intended in the doctrine

There are two kinds of knowledge of divine truth, viz. speculative and practical, or in other terms, natural and spiritual. The former remains only in the head.  No other faculty but the understanding is concerned in it.  It consists in having a natural or rational knowledge of the things of religion, or such a knowledge as is to be obtained by the natural exercise of our own faculties, without any special illumination of the Spirit of God.  The latter rests not entirely in the head, or in the speculative ideas of things; but the heart is concerned in it: it principally consists in the sense of the heart.  The mere intellect, without the will or the inclination, is not the seat of it.  And it may not only be called seeing, but feeling or tasting.  Thus there is a difference between having a right speculative notion of the doctrines contained in the word of God, and having a due sense of them in the heart.  In the former, consists the speculative or natural knowledge; in the latter consists the spiritual or practical knowledge of them.

Neither of these is intended in the doctrine exclusively of the other; but it is intended that we should seek the former in order to [know] the latter.  The latter, or the spiritual and practical, is of the greatest importance for a speculative without a spiritual knowledge [serves] no purpose but to make our condemnation the greater.  Yet a speculative knowledge is also of infinite importance in this respect, that without it we can have no spiritual or practical knowledge.

I have already shown that the apostle speaks not only of a spiritual knowledge, but of such as can be acquired and communicated from one to another.  Yet it is not to be thought that he means this exclusively of the other.  But he would have the Christian Hebrews seek the one, in order to [have] the other. Therefore the former is first and most directly intended; it is intended that Christians should, by reading and other proper means, seek a good rational knowledge of the things of divinity: while the latter is more indirectly intended, since it is to be sought by the other.  But I proceed to

SECTION III: The usefulness and necessity of the knowledge of divine truths

There is no other way by which any means of grace whatsoever can be of any benefit but by knowledge.  All teaching is in vain without learning.  Therefore the preaching of the gospel would be wholly to no purpose if it conveyed no knowledge to the mind.  There is an order of men which Christ has appointed on purpose to be teachers in his church.  But they teach in vain if no knowledge in these things is gained by their teaching.  It is impossible that their teaching and preaching should be a mean of grace, or of any good in the hearts of their hearers, any otherwise than by knowledge imparted to the understanding.  Otherwise it would be of as much benefit to the auditory, if the minister should preach in some unknown tongue.  All the difference is that preaching in a known tongue conveys something to the understanding, which preaching in an unknown tongue doth not.  On this account, such preaching [would] be unprofitable.  In such things, men receive nothing when they understand nothing and are not at all edified unless some knowledge be conveyed; agreeable to the apostle’s arguing (1 Cor. 14:2­6).

No speech can be a means of grace but by conveying knowledge.  Otherwise the speech is as much lost as if there had been no man there, and if he that spoke had spoken only into the air; as it follows in the passage just quoted (vv. 6­10).  God deals with man as with a rational creature; and when faith is in exercise, it is not about something he knows not.  Therefore hearing is absolutely necessary to faith; because hearing is necessary to understanding (Rom. 10:14): “How shall they believe in him of whom they have not heard?”  In like manner, there can be no love without knowledge.  It is not according to the nature of the human soul to love an object which is entirely unknown.  The heart cannot be set upon an object of which there is no idea in the understanding.  The reasons which induce the soul to love must first be understood before they can have a reasonable influence on the heart.

God hath given us the Bible which is a book of instructions.  But this book can be of no profit to us [unless] it conveys some knowledge to the mind: it can profit us no more than if it were written in the Chinese or Tartarian language, of which we know not one word.  So the sacraments of the gospel can have a proper effect no other way than by conveying some knowledge.  They represent certain things by visible signs.  And what is the end of signs, but to convey some knowledge of the things signified?  Such is the nature of man that no object can come at the heart but through the door of the understanding: and there can be no spiritual knowledge of that of which there is not first a rational knowledge.  It is impossible that anyone [can] see the truth or excellency of any doctrine of the gospel who knows not what that doctrine is.  A man cannot see the wonderful excellency and love of Christ in doing such and such things for sinners, unless his understanding be first informed how those things were done.  He cannot have a taste of the sweetness and excellency of divine truth unless he first has a notion that there is such a thing. Without knowledge in divinity, none would differ from the most ignorant and barbarous heathens.  The heathens remain in gross darkness because they are not instructed and have not obtained the knowledge of divine truths.

If men have no knowledge of these things, the faculty of reason in them will be wholly in vain.  The faculty of reason and understanding was given for actual understanding and knowledge.  If a man has no actual knowledge, the faculty or capacity of knowing is of no use to him.  And if he have actual knowledge, yet if he be destitute of the knowledge of those things which are the last end of his being and for the sake of the knowledge of which he had more understanding given him than the beasts, then still his faculty of reason is in vain; he might as well have been a beast as a man.  But divine subjects are the things to know for which we have the faculty of reason given us.  They are the things which appertain to the end of our being and to the great business for which we are made.  Therefore a man cannot have his faculty of understanding to any good purpose further than he hath knowledge of divine truth.

So that this kind of knowledge is absolutely necessary.  Other kinds of knowledge may be very useful.  Some other sciences, such as astronomy, natural philosophy, and geography, may be very excellent in their kind.  But the knowledge of this divine science is infinitely more useful and important than that of all other sciences whatever.

SECTION IV: Why all Christians should make a business of endeavoring to grow in the knowledge of divinity

Christians ought not to content themselves with such degrees of knowledge of divinity as they have already obtained.  It should not satisfy them as they know as much as is absolutely necessary to salvation, but should seek to make progress.

This endeavor to make progress in such knowledge ought not to be attended to as a thing by the bye, but all Christians should make a business of it.  They should look upon it as a part of their daily business, and no small part of it neither.  It should be attended to as a considerable part of the work of their high calling.  For …

1. Our business should doubtless much consist in employing those faculties. The reason why we have faculties superior to those of the beasts given us is that we are indeed designed for a superior employment.  That which the Creator intended should be our main employment is something above what he intended the beast for, and therefore hath given us superior powers.  Therefore, without doubt, it should be a considerable part of our business to improve those superior faculties.  But the faculty by which we are chiefly distinguished from the brutes is the faculty of understanding.  It follows then that we should make it our chief business to improve this faculty and should by no means prosecute it as a business by the bye.  For us to make the improvement of this faculty a business by the bye is in effect for us to make the faculty of understanding itself a by­faculty, if I may so speak, a faculty of less importance than others: whereas indeed it is the highest faculty we have.

But we cannot make a business of the improvement of our intellectual faculty, any otherwise than by making a business of improving ourselves in actual knowledge.  So that those who make not this very much their business; but instead of improving their understanding to acquire knowledge are chiefly devoted to their inferior power—to please their senses, and gratify their animal appetites—not only behave themselves in a manner not becoming Christians, but also act as if they had forgotten that they are men and that God hath set them above the brutes by giving them understanding.

God hath given to man some things in common with the brutes, as his outward senses, his bodily appetites, a capacity of bodily pleasure and pain, and other animal faculties: and some things he hath given him superior to the brutes, the chief of which is a faculty of understanding and reason.  Now God never gave man these faculties to be subject to those which he hath in common with the brutes.  This would be great confusion and equivalent to making man to be a servant of the beasts.  On the contrary, he has given those inferior powers to be employed in subserviency to man’s understanding; and therefore it must be a great part of man’s principal business to improve his understanding by acquiring knowledge.  If so, then it will follow, that it should be a main part of his business to improve his understanding in acquiring divine knowledge, or the knowledge of the things of divinity: for the knowledge of these things is the principal end of this faculty.  God gave man the faculty of understanding, chiefly, that he might understand divine things.

The wiser heathens were sensible that the main business of man was the improvement and exercise of his understanding.  But they knew not the object about which the understanding should chiefly be employed.  That science which many of them thought should chiefly employ the understanding was philosophy; and accordingly they made it their chief business to study it.  But we who enjoy the light of the gospel are more happy; we are not left, as to this particular, in the dark.  God hath told us about what things we should chiefly employ our understandings, having given us a book full of divine instructions, holding forth many glorious objects about which all rational creatures should chiefly employ their understandings.  These instructions are accommodated to persons of all capacities and conditions and proper to be studied, not only by men of reaming, but by persons of every character, learned and unlearned, young and old, men and women.  Therefore the acquisition of knowledge in these things should be a main business of all those who have the advantage of enjoying the Holy Scriptures.

2. The truths of divinity are of superlative excellency and are worthy that all should make a business of endeavoring to grow in the knowledge of them. They are as much above those things which are treated of in other sciences, as heaven is above the earth.  God himself, the eternal Three in one, is the chief object of this science; and next Jesus Christ, as God­man and Mediator, and the glorious work of redemption, the most glorious work that ever was wrought: then the great things of the heavenly world, the glorious and eternal inheritance purchased by Christ, and promised in the gospel; the work of the Holy Spirit of God on the hearts of men; our duty to God, and the way in which we ourselves may become like angels, and like God himself in our measure.  All these are objects of this science.

Such things as these have been the main subject of the study of the holy patriarchs, prophets, and apostles, and the most excellent men that ever existed; and they are also the subject of study to the angels in heaven (1 Pet. 1:10­12).  They are so excellent and worthy to be known, that the knowledge of them will richly pay for all the pains and labor of an earnest seeking of it.  If there were a great treasure of gold and pearls accidentally found and opened with such circumstances that all might have as much as they could gather; would not every one think it worth his while to make a business of gathering while it should last?  But that treasure of divine knowledge, which is contained in the Scriptures, and is provided for every one to gather to himself as much of it as he can is far more rich than any one of gold and pearls.  How busy are all sorts of men all over the world in getting riches!  But this knowledge is a far better kind of riches than that after which they so diligently and laboriously pursue.

3. Divine truths not only concern ministers, but are of infinite importance to all Christians.  It is not with the doctrine of divinity as it is with the doctrines of philosophy and other sciences.  These last are generally speculative points which are of little concern in human life; and it very little alters the case as to our temporal or spiritual interests whether we know them or not.  Philosophers differ about them, some being of one opinion, and others of another.  And while they are engaged in warm disputes about them, others may well leave them to dispute among themselves without troubling their heads much about them; it being of little concern to them, whether the one or the other be in the right.  But it is not thus in matters of divinity.  The doctrines of this nearly concern everyone.  They are about those things which relate to every man’s eternal salvation and happiness.  The common people cannot say, Let us leave these matters to ministers and divines; let them dispute them out among themselves as they can; they concern not us: for they are of infinite importance to every man.  Those doctrines which relate to the essence, attributes, and subsistencies of God, concern all; as it is of infinite importance to common people, as well as to ministers, to know what kind of being God is.  For he is a Being who hath made us all, “in whom we live, and move, and have our being;” who is the Lord of all; the Being to whom we are all accountable; who is the last end of our being and the only fountain of our happiness.

The doctrines also which relate to Jesus Christ and his mediation, his incarnation, his life and death, his resurrection and ascension, his sitting at the right hand of the Father, his satisfaction and intercession, infinitely concern common people as well as divines.  They stand in as much need of this Savior and of an interest in his person and offices and the things which he hath done and suffered as ministers and divines.  The same may be said of the doctrines which relate to the manner of a sinner’s justification, or the way in which he becomes interested in the mediation of Christ.  They equally concern all; for all stand in equal necessity of justification before God.  That eternal condemnation, to which we are all naturally exposed, is equally dreadful.  So with respect to those doctrines which relate to the work of the Spirit of God on the heart in the application of redemption in our effectual calling and sanctification, all are equally concerned in them.  There is no doctrine of divinity whatever which doth not, in some way or other, concern the eternal interest of every Christian.

4. We may argue in favor of the same position from the great things which God hath done in order to give us instruction in these things. As to other sciences, he hath left us to ourselves, to the light of our own reason.  But divine things being of infinitely greater importance to us, he hath not left us to an uncertain guide; but hath himself given us a revelation of the truth in these matters and hath done very great things to convey and confirm it to us; raising up many prophets in different ages, immediately inspiring them with his Holy Spirit, and confirming their doctrine with innumerable miracles or wonderful works out of the established course of nature.  Yea, he raised up a succession of prophets which was upheld for several ages.

It was very much for this end that God separated the people of Israel in so wonderful a manner from all other people and kept them separate; that to them he might commit the oracles of God and that from them they might be communicated to the world.  He hath also often sent angels to bring divine instructions to men; and hath often himself appeared in miraculous symbols or representations of his presence: and now in these last days hath sent his own Son into the world, to be his great prophet, to teach us divine truth (Heb. 1:1, etc.).  God hath given us a book of divine instructions which contains the sum of divinity.  Now, these things hath God done, not only for the instruction of ministers and men of learning; but for the instruction of all men, of all sorts, learned and unlearned, men, women, and children.  And certainly if God cloth such great things to teach us, we ought to do something to learn.

God giving instructions to men in these things is not a business by the by; but what he hath undertaken and prosecuted in a course of great and wonderful dispensations, as an affair in which his heart hath been greatly engaged; which is sometimes in Scripture signified by the expression of God’s rising early to teach us, and to send us prophets and teachers, Jer. 7:25, “ Since that day that your fathers came forth out of the land of Egypt, unto this day, I have even sent unto you all my servants the prophets, daily rising up early, and sending them.”  And in verse 13, “ I spake unto you; rising up early, and speaking.”  This is a figurative speech signifying that God hath done this as a business of great importance, in which he took great care, and had his heart much engaged; because persons are wont to rise early to prosecute such business as they are earnestly engaged in.  If God hath been so engaged in teaching, certainly we should not be negligent in learning; but should make growing in knowledge a great part of the business of our lives.

5. It may be argued from the abundance of the instructions which God hath given us, from the largeness of that book which God hath given to teach us divinity, and from the great variety that is therein contained.  Much was taught by Moses of old which we have transmitted down to us; after that, other books were from time to time added; much is taught us by David and Solomon; and many and excellent are the instructions communicated by the prophets: yet God did not think all this enough, but after this sent Christ and his apostles, by whom there is added a great and excellent treasure to that holy book, which is to be our rule in the study of this important subject.

This book was written for the use of all; all are directed to search the Scriptures, John 5:39, “Search the Scriptures, for in them ye think ye have eternal life; and they are they that testify of me;” and Isa. 34:16, “Seek ye out of the book of the Lord, and read.”  They that read and understand are pronounced blessed, Rev. 1:3, “Blessed is he that readeth, and they that understand the words of this prophecy.”  If this be true of that particular book of the Revelation, much more is it true of the Bible in general.  Nor is it to be believed that God would have given instructions in such abundance, if he had intended that receiving instruction should be only a bye concern with us.

It is to be considered that all those abundant instructions which are contained in the Scriptures were written that they might be understood: otherwise they are not instructions.  That which is not given that the learner may understand it, is not given for the learner’s instruction; unless we endeavor to grow in the knowledge of divinity, a very great part of those instructions will to us be in vain; for we can receive benefit by no more of the Scriptures than we understand.  We have reason to bless God that he hath given us such various and plentiful instruction in his word; but we shall be hypocritical in so doing, if we after all content ourselves with but little of this instruction.

When God hath opened a very large treasure before us for the supply of our wants, and we thank him that he hath given us so much; if at the same time we be willing to remain destitute of the greatest pare of it, because we are too lazy to gather it, this will not show the sincerity of our thankfulness.  We are now under much greater advantages to acquire knowledge in divinity than the people of God were of old because since that time the canon of Scripture is much increased.  But if we be negligent of our advantages, we may be never the better for them and may remain with as little knowledge as they.

6. However diligent we apply ourselves, there is room enough to increase our knowledge in divine truth. None have this excuse to make for not diligently applying themselves to gain knowledge in divinity that they already know all; nor can they make this excuse that they have no need diligently to apply themselves in order to know all that is to be known.  None can excuse themselves for want of business in which to employ themselves.  There is room enough to employ ourselves forever in this divine science with the utmost application.  Those who have applied themselves most closely, have studied the longest, and have made the greatest attainments in this knowledge, know but little of what is to be known.  The subject is inexhaustible.  That divine Being, who is the main subject of this science, is infinite, and there is no end to the glory of his perfections.  His works at the same time are wonderful and cannot be found out to perfection; especially the work of redemption, about which the science of divinity is chiefly conversant, is full of unsearchable wonders.

The word of God, which is given for our instruction in divinity, contains enough in it to employ us to the end of our lives, and then we shall leave enough uninvestigated to employ the heads of the ablest divines to the end of the world.  The psalmist found an end to the things that are human; but he could never find an end to what is contained in the word of God: Psalm 119:96, “I have seen an end to all perfection; but thy command is exceeding broad.”  There is enough in this divine science to employ the understandings of saints and angels to all eternity.

7. It doubtless concerns every one to endeavor to excel in the knowledge of things which pertain to his profession, or principal calling. If it concerns men to excel in anything or in any wisdom or knowledge at all, it certainly concerns them to excel in the affairs of their main profession and work.  But the calling and work of every Christian is to live to God.  This is said to be his high calling, Phil. 3:14.  This is the business, and, if I may so speak, the trade of a Christian, his main work, and indeed should be his only work.  No business should be done by a Christian, but as it is some way or other a part of this.  Therefore certainly the Christian should endeavor to be well acquainted with those things which belong to this work, that he may fulfill it, and be thoroughly furnished to it.

It becomes one who is called to be a soldier to excel in the art of war.  It becomes a mariner to excel in the art of navigation.  It becomes a physician to excel in the knowledge of those things which pertain to the art of physic.  So it becomes all such as profess to be Christians, and to devote themselves to the practice of Christianity to endeavor to excel in the knowledge of divinity.

8. It may be argued hence, that God hath appointed an order of men for this end, to assist persons in gaining knowledge in these things.  He hath appointed them to be teachers, 1 Cor. 12:28, and God hath set some in the church; first apostles, secondarily prophets, thirdly teachers: Eph. 4:11-12, “He gave some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.”  If God hath set them to be teachers, making that their business, then he hath made it their business to impart knowledge.  But what kind of knowledge?  Not the knowledge of philosophy, or of human laws, or of mechanical arts, but of divinity.

If God have made it the business of some to be teachers, it will follow, that he hath made it the business of others to be learners; for teachers and learners are correlates, one of which was never intended to be without the other.  God hath never made it the duty of some to take pains to teach those who are not obliged to take pains to learn.  He hath not commanded ministers to spend themselves, in order to impart knowledge to those who are not obliged to apply themselves to receive it.

The name by which Christians are commonly called in the New Testament is disciples, the signification of which word is scholars or learners. All Christians are put into the school of Christ, where their business is to learn, or receive knowledge from Christ, their common master and teacher, and from those inferior teachers appointed by him to instruct in his name.

9. God hath in the Scriptures plainly revealed it to be his will that all Christians should diligently endeavor to excel in the knowledge of divine things.  It is the revealed will of God that Christians should not only have some knowledge of things of this nature, but that they should be enriched with all knowledge: 1 Cor. 1:1-5, “I thank my God always on your behalf, for the grace of God that is given you by Jesus Christ, that in everything ye are enriched by him, in all utterance, and in all knowledge.” So the apostle earnestly prayed, that the Christian Philippians might abound more and more, not only in love, but in Christian knowledge; Phil. 1:9, “And this I pray, that your love may abound yet more and more in knowledge, and in all judgment.” So the apostle Peter advises to “give all diligence to add to faith virtue, and to virtue knowledge,” 2 Pet. 1:5, and the apostle Paul, in the next chapter to that wherein is the text, counsels the Christian Hebrews, leaving the first principles of the doctrine of Christ, to go on to perfection.  He would by no means have them always to rest only in those fundamental doctrines of repentance, and faith, and the resurrection from the dead, and the eternal judgment, in which they were instructed when baptized, at their first initiation in Christianity (See Heb. 6 etc.).

SECTION V: An exhortation that all may diligently endeavor to gain Christian knowledge

Consider yourselves as scholars or disciples put into the school of Christ and therefore be diligent to make proficiency in Christian knowledge.  Content not yourselves with this, that you have been taught your catechism in your childhood, and that you know as much of the principles of religion as is necessary to salvation or else you will be guilty of what the apostle warns against, viz. going no further than laying the foundation of repentance from dead works, etc.

You are all called to be Christians, and this is your profession.  Endeavor, therefore, to acquire knowledge in things which pertain to your profession.  Let not your teachers have cause to complain that while they spend and are spent to impart knowledge to you, you take little pains to learn.  It is a great encouragement to an instructor to have such to teach as make a business of learning, bending their minds to it.  This makes teaching a pleasure, when otherwise it will be a very heavy and burdensome task.

You all have by you a large treasure of divine knowledge in that you have the Bible in your hands; therefore be not contented in possessing but little of this treasure.  God hath spoken much to you in the Scriptures; labor to understand as much of what he saith as you can.  God hath made you all reasonable creatures; therefore let not the noble faculty of reason or understanding lie neglected.  Content not yourselves with having so much knowledge as is thrown in your way, and receive in some sense unavoidably by the frequent inculcation of divine truth in the preaching of the word, of which you are obliged to be hearers, or accidentally gain in conversation; but let it be very much your business to search for it, and that with the same diligence and labor with which men are wont to dig in mines of silver and gold.

Especially I would advise those who are young to employ themselves in this way.  Men are never too old to learn; but the time of youth is especially the time for learning; it is peculiarly proper for gaining and storing up knowledge.  Further, to stir up all, both old and young, to this duty, let me entreat you to consider,

1. If you apply yourselves diligently to this work, you will not lack [uselfulness], when you are at leisure from your common secular business. In this way, you may find something in which you may profitably employ yourselves.  You will find something else to do, besides going about from house to house, spending one hour after another in unprofitable conversation, or, at best, to no other purpose but to amuse yourselves, to fill up and wear away your time.  And it is to be feared that very much of the time spent in evening visits is spent to a much worse purpose than that which I have now mentioned.  Solomon tells us, Prov. 10:19, “That in the multitude of words, there lacketh not sin.”  And is not this verified in those who find little else to do but to go to one another’s houses and spend the time in such talk as comes next, or such as anyone’s present disposition happens to suggest?

Some diversion is doubtless lawful; but for Christians to spend so much of their time, so many long evenings, in no other conversation than that which tends to divert and amuse, if nothing worse, is a sinful way of spending time, and tends to poverty of soul at least, if not to outward poverty: Prov. 14:23, “In all labor there is profit; but the talk of the lips tendeth only to penury.”  Besides, when persons for so much of their time have nothing else to do, but to sit, and talk, and chat, there is great danger of falling into foolish and sinful conversation, venting their corrupt dispositions, in talking against others, expressing their jealousies and evil surmises concerning their neighbors; not considering what Christ hath said, Matt. 12:36, “Of every idle word that men shall speak, shall they give account in the day of judgment.”

If you would comply with what you have heard from this doctrine, you would find something else to employ your time besides contention, or talking about those public affairs which tend to contention.  Young people might find something else to do besides spending their time in vain company; something that would be much more profitable to themselves, as it would really turn to some good account; something, in doing which they would both be more out of the way of temptation and be more in the way of duty and of a divine blessing.  And even aged people would have something to employ themselves in after they are become incapable of bodily labor.  Their time, as is now often the case, would not lie heavy upon their hands, as they would with both profit and pleasure be engaged in searching the Scriptures and in comparing and meditating upon the various truths which they should find there.

2. This would be a noble way of spending your time. The Holy Spirit gives the Bereans this epithet, because they diligently employed themselves in this business: Acts 17:11, “These were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.”  Similar to this is very much the employment of heaven.  The inhabitants of that world spend much of their time in searching into the great things of divinity and endeavoring to acquire knowledge in them, as we are told of the angels, 1 Pet. 1:12, “ Which things the angels desire to look into.”  This will be very agreeable to what you hope will be your business to all eternity, as you doubtless hope to join in the same employment with the angels of light.  Solomon says, Prov. 25:2, “It is the honor of kings to search out a matter;” and certainly, above all others, to search out divine matters.  Now, if this be the honor even of kings, is it not much more your honor?

3. This is a pleasant way of improving time. Knowledge is pleasant and delightful to intelligent creatures, and above all, the knowledge of divine things; for in them are the most excellent truths and the most beautiful and amiable objects held forth to view.  However tedious the labor necessarily attending this business may be, yet the knowledge once obtained will richly requite the pains taken to obtain it.  “When wisdom entereth the heart, knowledge is pleasant to the soul,” Prov. 2:10.

4. This knowledge is exceedingly useful in Christian practice.  Such as have much knowledge in divinity have great means and advantages for spiritual and saving knowledge; for no means of grace have a saving effect, otherwise than by the knowledge they impart.  The more you have of a rational knowledge of divine things, the more opportunity will there be, when the Spirit shall be breathed into your heart, to see the excellency of these things, and to taste the sweetness of them.  The heathens, who have no rational knowledge of the things of the gospel, have no opportunity to see the excellency of them; and therefore the more rational knowledge of these things you have, the more opportunity and advantage you have to see the divine excellency and glory of them.

Again, the more knowledge you have of divine things, the better will you know your duty; your knowledge will be of great use to direct you as to your duty in particular cases.  You will also be the better furnished against the temptations of the devil.  For the devil often takes advantage of persons’ ignorance to ply them with temptations which otherwise would have no hold of them.  By having much knowledge, you will be under greater advantages to conduct yourselves with prudence and discretion in your Christian course and so to live much more to the honor of God and religion.  Many who mean well, and are full of a good spirit, yet for want of prudence, conduct themselves so as to wound religion.  Many have a zeal of God which doth more hurt than good because it is not according to knowledge, Rom. 10:2.  The reason why many good men behave no better in many instances is not so much that they lack grace as that they lack knowledge.  Besides, an increase of knowledge would be a great help to profitable conversation.  It would supply you with matter for conversation when you come together or when you visit your neighbors: and so you would have less temptation to spend the time in such conversation as tends to your own and others’ hurt.

5. Consider the advantages you are under to grow in the knowledge of divinity. We are under far greater advantages to gain much of this knowledge now than God’s people under the Old Testament, both because the canon of Scripture is so much enlarged since that time and also because evangelical truths are now so much more plainly revealed.  So that common men are now in some respects under advantages to know more than the greatest prophets were then.  Thus that saying of Christ is in a sense applicable to us, Luke 10:23-24, “Blessed are the eyes which see the things which ye see.  For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.”  We are in some respects under far greater advantages for gaining knowledge now in these latter ages of the church than Christians were formerly; especially by reason of the art of printing of which God hath given us the benefit, whereby Bibles and other books of divinity are exceedingly multiplied and persons may now be furnished with helps for the obtaining of Christian knowledge at a much easier and cheaper rate than they formerly could.

6. We know not what opposition we may meet with in the religious principles which we hold. We know that there are many adversaries to the gospel and its truths.  If therefore we embrace those truths, we must expect to be attacked by the said adversaries; and unless we be well informed concerning divine things, how shall we be able to defend ourselves?  Beside, the apostle Paul enjoins it upon us, always to be ready to give an answer to every man who asketh us a reason of the hope that is in us.  But this we cannot expect to do without considerable knowledge in divine things.

SECTION VI: Directions for the acquisition of Christian knowledge

1. Be assiduous in reading the Holy Scriptures.  This is the fountain whence all knowledge in divinity must be derived.  Therefore let not this treasure lie by you neglected.  Every man of common understanding who can read, may, if he please, become well acquainted with the Scriptures.  And what an excellent attainment would this be!

2. Content not yourselves with only a cursory reading without regarding the sense. This is an ill way of reading, to which, however, many accustom themselves all their days.  When you read, observe what you read.  Observe how things come in.  Take notice of the drift of the discourse and compare one scripture with another.  For the Scripture, by the harmony of its different; parts, casts great light upon itself.  We are expressly directed by Christ, to search the Scriptures, which evidently intends something more than a mere cursory reading.  And use means to find out the meaning of the Scripture.  When you have it explained in the preaching of the word, take notice of it; and if at any time a scripture that you did not understand be cleared up to your satisfaction, mark it, lay it up, and if possible remember it.

3. Procure, and diligently use, other books which may help you to grow in this knowledge.  There are many excellent books which might greatly forward you in this knowledge and afford you a very profitable and pleasant entertainment in your leisure hours.

4. Improve conversation with others to this end.  How much might persons promote each other’s knowledge in divine things if they would improve conversation as they might; if men that are ignorant were not ashamed to show their ignorance and were willing to learn of others; if those that have knowledge would communicate it without pride and ostentation; and if all were more disposed to enter on such conversation as would be for their mutual edification and instruction.

5. Seek not to grow in knowledge chiefly for the sake of applause and to enable you to dispute with others; but seek it for the benefit of your souls, and in order to practice. If applause be your end, you will not be so likely to be led to the knowledge of the truth, but may justly, as often is the case of those who are proud of their knowledge, be led into error to your own perdition.  This being your end, if you should obtain much rational knowledge, it would not be likely to be of any benefit to you, but would puff you up with pride: 1 Cor. 8:1, “Knowledge puffeth up.”

6. Seek God that he would direct you and bless you in this pursuit after knowledge. This is the apostle’s direction, James 1:5, “If any man lack wisdom, let him ask it of God, who giveth to all liberally, and upbraideth not.”  God is the fountain of all divine knowledge: Prov. 2:6, “The Lord giveth wisdom: out of his mouth cometh knowledge and understanding.”  Labor to be sensible of your own blindness and ignorance and your need of the help of God, lest you be led into error, instead of true knowledge: 1 Cor. 3:18, “If any man would be wise, let him become a fool, that he may be wise.”

7. Practice according to what knowledge you have. This will be the way to know more.  The psalmist warmly recommends this way of seeking knowledge in divine truth, from his own experience: Psalm. 119:100, “I understand more than the ancients, because I keep thy precepts.”  Christ also recommends the same: John 7:17, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.”