 Section 32 of Select Sermons of Jonathan Edwards. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Ben Wilford. Select Sermons of Jonathan Edwards. Section 32, the manner in which the salvation of the soul is to be sought. Part 2. 3. Men should be willing to engage in and go through this business. However great and difficult it may seem to them. Seeing it is for their own salvation, because, one, a deluge of wrath will surely come. The inhabitants of the old world would not believe that there would come such a flood of waters upon the earth as that of which Noah told them, though he told them often. Neither would they take any care to avoid the destruction, yet such a deluge did come. Nothing of all these things of which Noah had forewarned them failed. So there will surely come a more dreadful deluge of divine wrath on this wicked world. We are often forewarned of it in the scriptures, and the world, as then, does not believe any such thing. Yet the threatening will has certainly be accomplished as the threatening denounced against the old world. A day of wrath is coming. It will come at its appointed season. It will not tarry. It shall not be delayed one moment beyond its appointed time. 2. All such as do not seasonably undertake and go through the great work mentioned will surely be swallowed up in this deluge. When the floods of wrath shall come, they will universally overwhelm the wicked world. All such as shall not have taken care to prepare an ark will surely be swallowed up in it. They will find no other way of escape. In vain shall salvation be expected from the hills and from the multitude of mountains, for the floods shall be above the tops of all the mountains. Or if they shall hide themselves in the caves and dens of the mountains, there the waters of the flood will find them out, and there shall they miserably perish. As those of the old world who were not in the ark perished. Genesis chapter 7 verses 21 23. So all who shall not have secured to themselves a place in the spiritual ark of the gospel shall perish much more miserably than the old world. Doubtless the inhabitants of the old world had many contravences to save themselves. Some, we may suppose, ascended to the tops of the houses, being driven out of the one story to another, till at last they perished. Others climbed to the tops of high towers, who yet were washed dense by the boisterous waves of the rising flood. Some climbed to the top of trees, others to the top of mountains, and especially of the highest mountains, but all was in vain. The floods sooner or later swallowed them all up. Only Noah and his family, who had taken care to prepare an ark, remained alive. So it would doubtless be at the end of the world, when Christ shall come to judge the world in righteousness. Some, when they shall look up and see him coming in the clouds of heaven, shall hide themselves in the closets, in secret places in their houses. Others flying to the caves and dens of the earth shall attempt to hide themselves there. Others shall call upon the rocks and mountains to follow them, and cover them from the face of them that sitteth on the throne, and from the wrath of the lamb. So it will be, after the synest is pronounced, and wicked man see the terrible fire coming, which is to burn this world forever, and which will be a deluge of fire, and will burn the earth even to the bottoms of the mountains and to its very center. Deuteronomy 32 verse 22, For a fire is kindled in my anger, and shall burn to the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I say, when the wicked shall, after the synest, see this great fire beginning to kindle, and to take hold of this earth, there will be many contravences devised by them to escape. Some flying to caves and holes in the earth, some hiding themselves in one place, some in another. But let them hide themselves where they will, or let them do what they will, it will be utterly in vain. Every cave shall burn as an oven, and the rocks and mountains shall melt with fervent heat. And if they could creep down to the very center of the earth, still the heat would follow them, and rage with as much venomous there as on the very surface. So when wicked men, who neglect their great work in their life then, who are not willing to go through the difficulty and labor of this work, draw near to death, they sometimes do many things to escape death, and put forth many endeavors to lengthen out their lives at least a little longer. For this end they sin for the physicians, and perhaps many are consulted, and their prescriptions are punctually observed. And they also use many endeavors to save their souls from hell. They cry to God. They confess their past sins, they promise future reformation, and oh, what would they not give for some small addition to their lives, or some hope of future happiness. But all proves in vain. God has numbered their days and finished them, and as they have sinned away the day of grace, they must even bear the consequence, and forever lie down in sorrow. 3. The destruction, when it shall come, will be infinitely terrible. The destruction of the old world by the flood was terrible. With that eternal destruction, which is coming on the wicked, is infinitely more so. That flood of waters was an image of this awful flood of divine vengeance. When the waters pour down, more like spouts or cataracts, or the fall of a great river, than like rain, but an awful appearance was there of the wrath of God. This, however, but an image of that terrible outpouring of the wrath of God, which shall be forever, yea, forever, and ever, on wicked men. 4. And when the fountains of the great deep were broken up, and the waters birthed forth out of the ground, though they had issued out of the womb, Job 38 verse 8. This was an image of the mighty breaking forth of God's wrath, which shall be, when the floodgates of wrath shall be drawn up. How may we suppose that the wicked of the old world repented that they had not hearkened to the warning which Noah had given them, when they saw these dreadful things, and saw that they must perish? How much more will ye repent, your refusing to hearken to the gracious warnings of the gospel, when ye shall see the fire of God's wrath against ye, pouring down from heaven, and bursting on all sides out of the bells of the earth? 4. Though the work which is necessary in order to man's salvation be a great work, yet it is not impossible, what was required of Noah, doubtless appeared a very great and difficult undertaking, yet he undertook it with resolution, and he was carried through it. So if we undertake this work, with the same good will and resolution, we shall undoubtedly be successful. However difficult it be, yet multitudes have gone through it, and have obtained salvation by the means. It is not a work beyond the faculties of our nature, nor beyond the opportunities which God gives us. If men will but take warning, and hearken to counsel, if they will but be sincere, and in good earnest be seasonable in their work, take their opportunities, use their advantages, be steadfast, and not wavering, they shall not fail. Application The use I would make of this doctrine is to exhort all to undertake, and to go through this great work, which they have to do in order to their salvation, and this let the work seem ever so great and difficult. If your nature be adverse to it, and there seems to be very frightful things in the way, so that your heart is ready to fail at the prospect, yet seriously consider what has been said and act a wise part. Seeing it is for yourselves, for your own salvation, seeing it is for so great a salvation, for your deliverance from eternal destruction, and seeing it is such absolute necessity in order to your salvation, that the deluge of divine wrath will come, and there will be no escaping it without preparing an ark. It is not best for you to undertake the work, engage in it with your might, and go through it, though this cannot be done without great labor, care, difficulty, and expense. I would by no means fighter your concerning this work, or go about to make you believe that you shall find an easy, light business of it. No, I would not have you expect any such thing. I would have you sit down and count the cost, and if you cannot find it in your heart to engage in a great, hard, laborious, and expensive undertaking, and to persevere in it to the end of life, pretend not to be religious. Indulge yourself in your ease, follow your pleasures, eat, drink, and be merry, even conclude to go to hell in that way, and never make any more pretenses of seeking your salvation, here consider several things in particular. 1. How often you have been warned of the approaching flood of God's wrath? How frequently you have been told of hell? Heard the threatenings of the word of God set before you, and been warned to flee from the wrath to come? It is with you as it was with the inhabitants of the old world, Noah warned them abundantly of the approaching flood, and counseled them to take care of their safety. 1 Peter chapter 3 verses 19 and 20. Noah warned them in words, and he preached to them. He warned them also in his actions, his building the ark, which took him so long a time, and in which he implored so many hands was a standing warning to them. All the blows of the hammer and axe, during the progress of that building, were so many calls and warnings to the old world, to take care for their preservation from their approaching destruction. Every knock of the workman was a knock of Jesus Christ at the door of their hearts, but they would not hearken. All these warnings, though repeated every day, and continued for so long a time, availed nothing. Now, it is not much so with you as it was with them. How often have you been warned? How have you heard them warning knocks of the gospel, Sabbath after Sabbath, for these many years? Yet how have some of you no more regarded them than the inhabitants of the old world regarded the noise of the workman's tools and Noah's art? Objection! But here possibly it may be ejected by some, that though it be true they have often been told of hell, yet they never saw anything of it, and therefore they cannot realize it that there is any such place. They have often heard of hell, and are told that wicked men, when they die, go to the most dreadful place of torment, that hereafter there will be a day of judgment, and that the world will be consumed by fire. But how do they know that it is really so? How do they know what becomes of those wicked men that die? None of them came back to tell them, they have nothing to depend on but the word which they hear. And how do they know that all is not a cunningly devised fable? Answer! The sinners of the old world had the very same objection against what Noah told them of a flood about to drown the world, yet the very word of God proved to be sufficient evidence that such a thing was coming. What was the reason that none of the many millions in upon earth believed what Noah said, but this, that it was a strange thing, that no such thing had ever before been known, and what a strange story must that of Noah have appeared to them, wherein he told them of a deluge of waters above the tops of the mountain. Therefore it is said, in Hebrews chapter 11 verse 7, that Noah was warned of God of things not seen as yet. It is probable none can conceive how it could be that the whole world should be drowned in a flood of waters, and all were ready to ask where there was water enough for it, and by what means it should be brought upon the earth? No one did not tell them how it should be brought to pass, he only told them that God had said that it should be, and that proved to be enough. The events showed their folly in not depending on the mere word of God, who was able, who knew how to bring it to pass, and who could not lie. In like manner the word of God will prove true, in threatening a flood of eternal wrath to overwhelm all the wicked, you will believe it when the event shall prove it, when it shall be too late to profit by the belief. The word of God will never fail, nothing is so sure as that. Heaven and earth shall pass away, but the word of God shall not pass away. It is firmer than mountains of brass, at the end the vision will speak and not lie. The decree shall bring forth, and all wicked men shall know that God is the Lord, that he is a God of truth, and that there are fools who will not depend on his word. The wicked of the old world counted Noah a fool for depending so much on the word of God, as to put himself to all the fatigue and expense of building the ark, but the event showed that they themselves were the fools, and that he was wise. 2. Consider that the spirit of God will not always thrive with you, nor will his longsuffering always wait upon you. So God said concerning the inhabitants of the old world in Genesis chapter 4 verses 3, My spirit shall not always thrive with man, for that he also is flesh, yet his days shall be a hundred and twenty years, all this while God was striving with them. It was a day of grace with them, and God's longsuffering all this while waited upon them. 1 Peter chapter 3 verse 20, which sometimes were disobedient when once the longsuffering of God waited in the days of Noah, while the ark was preparing. All this while they had an opportunity to escape, if they would but hearken and believe God, even after the ark was finished, which seemed to have been but little before the flood came, still there was an opportunity. The door of the ark stood open for some time. There was some time during which Noah was employed in laying of stores in the ark, even then it was not too late. The door of the ark yet stood open, about a week before the flood came. Noah was commanded to begin together in the beast and birds. During this last week still the door of the ark stood open, but on the very day that the flood began to come, while the rain was yet withheld, Noah and his wife, his three sons, and their wives went into the ark, and we are told in Genesis chapter 7 verse 16 that, God shut him in, then the day of God's patience was passed, the door of the ark was shut. God himself, who shuts and no man opens, shut the door. Then all hope of their escaping the flood was passed. It was too late to repent that they had not hearken to Noah's warning, and had not entered into the ark, while the door stood open. After Noah and his family had entered the ark, and God had shut them in, after the windows of heaven were open, and they saw how the waters were poured down out of heaven, we may suppose that many of those who were near came running to the door of the ark, knocking and crying most prettestly for entrance, but it was too late. God himself had shut the door, and Noah had no license, and probably no power to open it. We may suppose that they stood knocking and calling, open to us, open to us, oh let us in. We beg that we may be let in, and probably some of them pleaded old acquaintance with Noah, that they had always been his neighbor, and it even helped him to build the ark, but all was in vain. There they stood to the waters of the flood game, and without mercy swept them away from the door of the ark. So it will be with you if you continue to refuse to hearken to the warnings which are given you. Now God is striving with you. Now he is warning you of the approaching flood, and calling upon you Sabbath after Sabbath. Now the door of the ark stands open, but God's spirit will not always strive with you. His long-suffering will not always wait upon you. There is an appointed day of God's patience, which is as certainly limited as it was to the old world. God has set your bounds which you cannot pass. Though now warnings are continued in plenty, yet there will be last knocks and last calls, the last that ever you shall hear. When the appointed time shall be elapsed, God will shut the door, and you shall never see it open again, for God shutteth, and no man openeth. If you improve not your opportunity before that time, you will cry and vade, Lord, Lord, open to us. Matthew chapter 25 verse 11, and Luke chapter 23 verse 25, etc. Why you shall stand at the door with your previous cries, the flood of God's wrath will come upon you, overwhelm you, and you shall not escape. The tempest shall carry you away without mercy, and you shall be forever swallowed up and lost. 3. Consider how mightily the billows of divine wrath will be when they shall come. The waters of Noah's floods were very great. The deluge was vast. It was very deep. The billows reached fifteen cubics above the highest mountain, and it was an ocean which had no shore, signifying the greatness of that wrath which is coming on wicked men in another world, which will be like a mighty flood of waters, overwhelming them, and rising vastly high over their heads, with billows reaching to the very heavens. Those billows will be higher and heavier than mountains on their poor souls. The wrath of God will be an ocean without shores, as Noah's flood was. It will be misery that will have no end. The misery of the damned in hell can be better represented by nothing than by a deluge of misery, a mighty deluge of wrath, which will be ten thousand times worth in a deluge of waters, for it will be a deluge of liquid fire. As in the scriptures, it is called a lake of fire and brimstone. At the end of the world, all the wicked shall be swallowed up in a vast deluge of fire, which shall be as great and as mighty as Noah's deluge of water. See 2nd Peter, chapter 3, verses 5, 6, and 7. After that, the wicked will have mighty billows of fire and brimstone eternally rolling over their poor souls and their miserable tormented bodies. Those billows may be called vast liquid mountains of fire and brimstone, and when one billow shall have gone over their heads, another shall follow, without intermission, giving them no rest day nor night to all eternity. 4. This flood of wrath will probably come upon you suddenly when you all think little of it, and it shall seem far from you, so the flood came upon the old world. See Matthew, chapter 24, verse 36, etc. Probably many of them were surprised in the night by the waters bursting suddenly in at their doors or under the foundations of their houses, coming in upon them in their beds. For when the fountains of the great deep were broken up, the waters, as deserved before, burst forth in mighty torrents. To such a sudden surprise of the wicked of the old world in the night, probably that will lose in, Job, chapter 27, verse 20, tears take hold on him as waters, a tempest stealeth him away in the night. So destruction is want to come on wicked men who hear many warnings of approaching destruction and yet will not be influenced by them. 4. He that is often reproved and hardened his neck shall suddenly be destroyed, and that without remedy. Proverbs 29, verse 1, And when they shall say, peace and safety, then sudden destruction come upon them, as travail upon a woman with child, and they shall not escape. 1 Thessalonians chapter 5, verse 3, 5 If you will not hearken to the many warnings which are given you of approaching destruction, you will be guilty of more than brutish madness. The ox knoweth his owner, and the ass is master's crib. They know up on whom they are dependent, and whom they must obey and act a courteling. But you, so long as you neglect your own salvation, act as if you knew not God, your creator and proprietor, nor your dependent upon him. The very beast, when they see signs of an approaching storm, will be take themselves to their dens for shelter, yet you, when abundantly warm to the approaching storm of divine vengeance, will not fly to the hiding place from the storm and covert from the tempest. The sparrow, the swallow, and other birds, when they are forewarned of approaching winter, will be take themselves to a safer climate. Yet you who have been often forewarned of the piercing blast of divine wrath, will not, in order to escape them, enter into the new Jerusalem of most mild and celebrous error. Though the gate stands wide open to receive you, the very ants will be diligent in summer to lay up for winter, yet you will do nothing to lay up in store a good foundation against the time to come. Balaam's ass would not run upon a drawn sword, though his master, for the sake of gain, would expose himself to the sword of God's wrath, and so God made the dumb ass, both in words and actions, to rebuke the madness of the prophet. 1 Peter chapter 2 verse 16, in like manner, you, although you have been oft warned that the sword of God's wrath is drawn against you, and will certainly be thrust through you if you proceed in your present course, still proceed, regardless of the consequence. So God made the very beast and birds of the old world to rebuke the madness of the men of that day, for they, even all sorts of them, fled to the ark while the door was yet open, which the men of the day refused to do. God, hereby, thus signifying that their folly was greater than that of the very brute creatures such folly and madness are you guilty of, who refuse to hearken to the warnings that are given you of the approaching flood of the wrath of God. You have been once more warned today, while the door of the ark yet stands open. You have, as it were, once again heard the knocks of the hammer and acts in the building of the ark, to put you in mind that the flood is approaching. Take heed, therefore, that you do not still stop your ears, treat these warnings with a regardless heart, and still neglect the great work which you have to do, least the flood of wrath suddenly become upon you, sweep you away, and there be no remedy. Select Sermons of Jonathan Edwards, Section 33 Safety, Fulness, and Sweet Refreshment in Christ Part 1 Safety, Fulness, and Sweet Refreshment in Christ Isaiah Chapter 32 Verse 2 And a man shall be as an hiding-place from the wind, and a-covered from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land. In these words we may observe, 1. The person who is here prophesied of, and commended, vis the Lord Jesus Christ, the king spoken of in the preceding verse, who shall reign in righteousness. This king is abundantly prophesied of in the Old Testament, and especially in this prophecy of Isaiah. Glorious predictions were from time to time uttered by the prophets concerning that great king who was to come. There is no subject which is spoken of in so magnificent and exalted a style by the prophets of the Old Testament as the Messiah. They saw his day, and rejoiced, and searched, diligently, together with the angels into those things. 1 Peter Chapter 1 Verses 11 and 12 Searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow, unto whom it was revealed that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel, unto you with a holy ghost sent down from heaven, which things the angels desire to look into. We are told here that a man shall be a hiding place from the wind, etc. There is an emphasis in the words that a man should be this. If these things had been said of God, it would not be strange under the Old Testament, for God is frequently called a hiding place for his people, a refuge in time of trouble, a strong rock, and a high tower. But what is so remarkable is that they were said of a man, but this is a prophecy of the Son of God incarnate. 2 The things here foretold of him, and the commendations given him, he shall be a hiding place from the wind, and a covered from the tempest. That is, he shall be the safety and defense of his people, to which they shall flee for protection in the time of their danger and trouble. To him they shall flee, as one who is abroad, and sees a terrible storm arising, makes haste to some shelter to secure himself, so that however furious is the tempest, yet he is safe within, and the wind and rain, though they beat, never so impetuously upon the roof and walls, are no annoyance unto him. 3 He shall be as rivers of water in a dry place. This is an allusion to the deserts of Arabia, which was an exceedingly hot and dry country. One may travel there many days and see no sign of a river, brook, or spring, nothing but a dry and parched wilderness, so that travelers are ready to be consumed with thirst, as the children of Israel were when they were in this wilderness, when they were faint because there was no water. Now when a man finds Jesus Christ, he is like one that has been traveling in those deserts till he is almost consumed with thirst, and who at last finds a river of cool and clear water. And Christ was typified by the river of water that issued out of the rock for the children of Israel in this desert. He is compared to a river because there is such a plenty and fullness in him. 4 He is the shadow of a great rock in a weary land. Illusion is still made to the desert of Arabia. It is not said as the shadow of a tree, because in some places of that country there is nothing but dry sand and rocks for a vast space together, not a tree to be seen, and the sun beats exceedingly hot upon the sands, and all the shade to be found there, where travelers can rest and shelter themselves from the scorching sun, is under some great rock. They who come to Christ find such rest and refreshment as the weary traveler in that hot and desolate country finds under the shadow of a great rock. We propose to speak to three propositions that are explicatory of the several parts of the text. 1 There is in Christ Jesus abundant foundation of peace and safety for those who are in fear and danger. A man shall be as a hiding place from the wind, a covered from the tempest. There is in Christ provision for the satisfaction and full contentment of the needy and thirsty soul. He shall be as rivers of water in a dry place. 3 There are quiet rest and sweet refreshment in Christ Jesus, for him who is weary, he shall be as the shadow of a great rock in a weary land. There is in Christ Jesus abundant foundation of peace and safety for those who are in fear and danger. The fears and dangers to which men are subject are of two kinds, temporal and eternal. Men are frequently in distress from fear of temporal evils. We live in an evil world where we are liable to an abundance of sorrows and calamities. A great part of our lives is spent in sorrowing for present or past evils and in fearing those which are future. What poor distressed creatures are we when God is pleased to send his judgments among us? If he visits a place with mortal and prevailing sickness, what terror seizes our hearts? If any person is taken sick and trembles for his life, or if our near friends are at the point of death, or in many other dangers, how fearful is our condition? Now there is sufficient foundation for peace and safety to those exercised with such fears and brought into such dangers. But Christ is a refuge in all trouble. There is a foundation for rational support and peace in him, whatever threatens us. He whose heart is fixed, trusting in Christ, need not be afraid of any evil tidings. As the mountains are round about Jerusalem, so Christ is round about them that fear him. But it is the other kind of fear and danger to which we have a principal respect, the fear and danger of God's wrath, the fears of a terrified conscience, the fearful expectation of the dire fruits of sin, and the resentment of an angry God. These are infinitely the most dreadful. If men are in danger of those things, and are not asleep, they will be more terrified than with the fears of any outward evil. Men are in a most deplorable condition, as they are by nature exposed to God's wrath, and if they are sensible how dismal their case is, will be in dreadful fears and dismal expectations. God is pleased to make some sensible of their true condition. He lets them see the storm that threatens them, how black the clouds are, and how impregnated with thunder, that it is a burning tempest, that they are in danger of being speedily overtaken by it, that they have nothing to shelter themselves from it, and that they are in danger of being taken away by the fierceness of his anger. It is a fearful condition when one is smitten with a sense of the dreadfulness of God's wrath, when he has his heart impressed with the conviction that the great God is not reconciled to him, that he holds him guilty of these and those sins, and that he is angry enough with him to condemn him for ever. It is dreadful to lie down and rise up. It is dreadful to eat and drink and to walk about in God's anger from day to day. One in such a case is ready to be afraid of everything, he is afraid of meeting God's wrath wherever he goes. He has no peace in his mind, but there is a dreadful sound in his ears. His mind is afflicted and tossed with tempest, and not comforted, and courage is ready to fail, and the spirit ready to sink with fear. For how can a poor worm bear the wrath of the great God, and what would not he give for peace of conscience? What would not he give if he could find safety? When such fears exist to a great degree, or are continued a long time, they greatly enfeeble the heart and bring it to a trembling posture and disposition. Now for such as these, there is abundant foundation for peace and safety in Jesus Christ, and this will appear from the following things. 1. Christ has undertaken to save all such from what they fear, if they come to him. It is his professional business, the work in which he engaged before the foundation of the world. It is what he always had in his thoughts and intentions. He undertook from everlasting to be the refuge of those that are afraid of God's wrath. His wisdom is such that he would never undertake a work for which he is not sufficient. If there were some in so dreadful a case that he was not able to defend them, or so guilty that it was not fit that he should save them, then he never would have undertaken for them. Those who are in trouble and distressing fear, if they come to Jesus Christ, have this to ease them of their fears, that Christ has promised them that he will protect them, that they come upon his invitation, that Christ has plighted his faith for their security, if they will close with him, and that he is engaged by covenant to God the Father, that he will save those afflicted and distressed souls that come to him. Christ, by his own free act, has made himself the surety of such. He has voluntarily put himself in their stead. And if justice has anything against them, he has undertaken to answer for them. By his own act he has engaged to be responsible for them, so that if they have exposed themselves to God's wrath, and to the stroke of justice, it is not their concern, but his, how to answer or satisfy for what they have done. Let there be never so much wrath that they have deserved. They are as safe as if they never had deserved any. Because he has undertaken to stand for them, let it be more or less. If they are in Christ Jesus, the storm does of course light on him, and not on them. As when we are under a good shelter, the storm that would otherwise come upon our heads lights upon the shelter, too. He is chosen and appointed of the Father to this work. There needs to be no fear nor jealousy, whether the Father will approve of this undertaking of Christ Jesus, whether he will accept of him as a surety, or whether he will be willing that his wrath should be poured upon his own dear Son, instead of us miserable sinners. For there was an agreement with him concerning it before the world was. It was a thing much upon God's heart that his Son Jesus Christ should undertake this work, and it was the Father that sent him into the world. It is as much the act of God the Father as it is of the Son. Therefore, when Christ was near the time of his death, he tells the Father that he had finished the work which he gave him to do. Christ is often called God's elect, or his chosen, because he was chosen by the Father for his work, and God's anointed, for the words Messiah and Christ signify anointed, because he is by God appointed and fitted for this work. If we are in Christ Jesus, justice and the law have its course with respect to our sins without our hurt. The foundation of the sinner's fear and distress is the justice and the law of God. They are against him, and they are unalterable. They must have their course. Every jot and tittle of the law must be fulfilled. Heaven and earth shall be destroyed rather than justice should not take place. There is no possibility of sins escaping justice. But yet, if the distressed, trembling soul who is afraid of justice would fly to Christ, he would be a safe hiding place. Justice and the threatening of the law will have their course as fully, while he is safe and untouched, as if he were to be eternally destroyed. Christ bears the stroke of justice, and the curse of the law falls fully upon him. Christ bears all that vengeance that belongs to the sin that has been committed by him, and there is no need of its being born twice over. His temporal sufferings, by reason of the infinite dignity of his person, are fully equivalent to the eternal sufferings of a mere creature. And then his sufferings answer for him who flees to him, as well as if they were his own, for indeed they are his own by virtue of the union between Christ and him. Christ has made himself one with them. He is the head, and they are the members. Therefore, if Christ suffers for the believer, there is no need of his suffering, and what needs he to be afraid. His safety is not only consistent with absolute justice, but it is consistent with the tenor of the law. The law leaves fair room for such a thing as the answering of assurity. If the end of punishment in maintaining the authority of the law and the majesty of the government is fully secured by the sufferings of Christ as his surety, then the law of God, according to the true and fair interpretation of it, has its course as much in the sufferings of Christ as it would have in his own sufferings. The threatening, Thou shalt surely die, is properly fulfilled in the death of Christ, as it is fairly to be understood. Therefore, if those who are afraid will go to Jesus Christ, they need to fear nothing from the threatening of the law. The threatening of the law has nothing to do with them. 4. Those who come to Christ need not be afraid of God's wrath for their sins, for God's honor will not suffer by their escaping punishment and being made happy. The wounded soul is sensible that he has affronted the majesty of God and looks upon God as a vindicator of his honor, as a jealous God that will not be mocked, an infinitely great God that will not bear to be affronted, that will not suffer his authority and majesty to be trampled on, that will not bear that his kindness should be abused. The view of God in this light terrifies awakened souls. They think how exceedingly they have sinned, how they have sinned against light, against frequent and long-continued calls and warnings, and how they have slighted mercy and been guilty of turning the grace of God into lasciviousness, taking encouragement from God's mercy to go on in sin against him. And they fear that God is so affronted at the contempt and slight which they have cast upon him, that he, being careful of his honor, will never forgive them, but will punish them. But if they go to Christ, the honor of God's majesty and authority will not be in the least hurt by their being freed and made happy. For what Christ has done has repaired God's honor to the full. It is a greater honor to God's authority and majesty that rather than it should be wronged, so glorious a person would suffer what the law required. It is surely a wonderful display of the honor of God's majesty to see an infinite and eternal person dying for its being wronged. And then Christ by his obedience, by that obedience which he undertook for our sakes, has honored God abundantly more than the sins of any of us have dishonored him. How many so ever, and how great so ever. How great an honor it is to God's laws that so great a person is willing to submit to it and to obey it. God hates our sins, but not more than he delights in Christ's obedience which he performed on account. This is a sweet savor to him, a savor of rest. God is abundantly compensated. He desires no more. Christ's righteousness is of infinite worthiness and merit. 5. Christ is a person so dear to the Father that those who are in Christ need not be at all jealous of being accepted upon his account. If Christ is accepted, they must of consequence be accepted, for they are in Christ as members as parts as the same. They are the body of Christ, his flesh and his bones. They that are in Christ Jesus are one spirit, and therefore if God loves Christ Jesus he must of necessity accept of those that are in him and that are of him. 5. But Christ is a person exceedingly dear to the Father. The Father's love to the Son is really infinite. God necessarily loves the Son. God could as soon cease to be as cease to love the Son. He is God's elect in whom his soul delighteth. He is his beloved Son in whom he is well pleased. He loved him before the foundation of the world and had infinite delight in him from all eternity. A terrified conscience therefore may have rest here and abundant satisfaction that he is safe in Christ and that there is not the least danger but that he shall be accepted and that God will be at peace with him in Christ. 6. God has given an open testimony that Christ has done and suffered enough and that he is satisfied with it by his raising him from the dead. Christ when he was in his passion was in the hands of justice. He was God's prisoner for believers and it pleased God to bruise him and put him to grief and to bring him into a low state and when he raised him from the dead he set him at liberty whereby he declared that it was enough. If God was not satisfied why did he set Christ at liberty so soon? He was in the hands of justice. Why did not God pour out more wrath upon him and hold him in the chains of darkness longer? God raised him up and opened the prison doors to him because he desired no more and now surely there is free admittance for all sinners into God's favour through this risen Saviour. There is enough done and God is satisfied. As he has declared and sealed to it by the resurrection of Christ who is alive and lives forevermore and is making intercession for poor distressed souls that come unto him. 7. Christ has the dispensation of safety and deliverance in his own hands so that we need not fear but that if we are united to him we may be safe. God has given him all power in heaven and in earth to give eternal life to whom so ever comes to him. He is made head over all things to the church and the work of salvation is left with himself. He may save whom he pleases and defend those that are in him by his own power. What greater ground of confidence could God have given us than that the mediator who died for us and intercedes for us should have committed to him the dispensation of the very thing which he died to purchase and for which he intercedes. 8. Christ's love and compassion and gracious disposition are such that we may be sure he is inclined to receive all who come to him. If he should not do it he would fail of his own undertaking and also of his promise to the Father and to us and his wisdom and faithfulness will not allow of that but he is so full of love and kindness that he is disposed to nothing but to receive and defend us if we come to him. 9. Christ is exceedingly ready to pity us. His arms are open to receive us. He delights to receive distressed souls that come to him and to protect them. He would gather them as a hen gathereth her chickens under her wings. It is a work that he exceedingly rejoices in because he delights in acts of love and pity and mercy. I shall take occasion from what now has been said to invite those who are afraid of God's wrath to come to Christ Jesus. You are indeed in a dreadful condition. It is dismal to have God's wrath impending over our heads and not to know how soon it will fall upon us. And you are in some measure sensible that it is a dreadful condition. You are full of fear and trouble and you know not where to flee for help. Your mind is, as it were, tossed with a tempest. But how lamentable is it that you should spend your life in such a condition when Christ would shelter you as a hen shelters her chickens under her wings if you were but willing and that you should live such a fearful distressed life when there is so much provision made for your safety in Christ Jesus. How happy would you be if your hearts were but persuaded to close with Jesus Christ. Then you would be out of all danger. Whatever storms and tempests were without, you might rest securely within. You might hear the rushing of the wind and the thunder roar abroad while you are safe in this hiding place. O be persuaded to hide yourself in Christ Jesus. What greater assurance of safety can you desire? He has undertaken to defend and save you if you will come to him. He looks upon it as his work. He engaged in it before the world was and he has given his faithful promise which he will not break. And if you will but make your flight there, his life shall be for yours. He will answer for you. You shall have nothing to do but rest quietly in him. You may stand still and see what the Lord will do for you. If there be anything to suffer, the suffering is Christ's. You will have nothing to suffer. If there be anything to be done, the doing of it is Christ's. You will have nothing to do but to stand still and behold it. You will certainly be accepted of the Father if your soul lays hold of Jesus Christ. Christ is chosen and anointed of the Father and sent forth for this very end to save those that are in danger and fear. And he is greatly beloved of God even infinitely and he will accept of those that are in him. Justice and the law will not be against you if you are in Christ. That threatening in the day that thou eatest thou shall die in the proper sense of it will not touch you. The majesty and honor of God are not against you. You'd need not be afraid but that you shall be justified if you come to him. There is an act of justification already passed and declared for all who come to Christ by the resurrection of Christ. And as soon as ever you come you are by that declared free. If you come to Christ it will be a sure sign that Christ loved you from all eternity and that he died for you. And you may be sure if he died for you he will not lose the end of his death for the dispensation of life is committed unto him. You need not therefore continue in so dangerous a condition. There is help for you. You need not stand out in the storm so long as there is so good a shelter near you whose doors are open to receive you. Oh make haste therefore unto that man who is a hiding place from the wind and a covered from the tempest. Let this truth also cause believers more to prize the Lord Jesus Christ. Consider that it is he and he only who defends you from wrath and that he is a safe defense. Your defense is a high tower. Your city of refuge is impregnable. There is no rock like your rock. There is none like Christ, the God of Jeshorin who righteth upon the heaven in thy help and in his excellency on the sky. The eternal God is thy refuge and underneath our everlasting arms. He in whom you trust is a buckler to all that trust in him. O prize that Saviour who keeps your soul in safety while thousands of others are carried away by the fury of God's anger and are tossed with raging and burning tempests in hell. Oh how much better is your case than theirs and to whom is it owing but to the Lord Jesus Christ. Remember what was once your case and what it is now and prize Jesus Christ and let those Christians who are in doubts and fears concerning their condition renewedly fly to Jesus Christ who is a hiding place from the wind and a covered from the tempest. Most Christians are at times afraid whether they shall not miscarry at last. Such doubtings are always through some want of the exercise of faith and the best remedy for them is a renewed resort of the soul to this hiding place. The same act which at first gave comfort and peace will give peace again. They that clearly see the sufficiency of Christ and the safety of committing themselves to him to save them from what they fear will rest in it that Christ will defend them. Be directed therefore at such times to do as the psalmist. Psalm 56 verses 3 and 4 What time I am afraid I will trust in thee. In God I will praise his word. In God I have put my trust. I will not fear what flesh can do unto me. Roman numeral 2 There is provision in Christ for the satisfaction and full contentment of the needy and thirsty soul. This is the sense of those words in the text as rivers of water in a dry place. In a dry and parched wilderness where there is a great want of water and where travelers are ready to be destroyed with thirst such as was that wilderness in which the children of Israel wandered. This comparison is used elsewhere in the scriptures. Psalm 63 verse 1 Dry and thirsty land where no water is Psalm 143 verse 6 I stretch forth my hands unto thee. My soul thirsteth after thee as a thirsty land. Those who travel in such a land who wander in such a wilderness are in extreme need of water. They are ready to perish for the want of it and thus they have a great thirst and longing for it. It is said that Christ is a river of water because there is such a fullness in him so plentiful a provision for the satisfaction of the needy and longing soul. When one is extremely thirsty though it is not a small drought of water will satisfy him yet when he comes to a river he finds a fullness. There he may drink full droughts. Christ is like a river in that he has a sufficiency not only for one thirsty soul but by supplying him the fountain is not lessened. There is not the less afforded to those who come afterwards. A thirsty man does not sensibly lessen a river by quenching his thirst. Christ is like a river in another respect. A river is continually flowing. There are fresh supplies of water coming from the fountain head continually so that a man may live by it and be supplied with water all his life. So Christ is an ever-flowing fountain. He is continually supplying his people and the fountain is not spent. They who live upon Christ may have fresh supplies from him to all eternity. They may have an increase of blessedness that is new and new still and which never will come to an end. In illustrating this second proposition I shall inquire one what it is that the soul of every man naturally and necessarily craves. First, the soul of every man necessarily craves happiness. This is an universal appetite of human nature that is alike in the good and the bad. It is as universal as the very essence of the soul because it necessarily and immediately flows from that essence. It is not only natural to all mankind but to the angels. It is universal among all reasonable intelligent beings in heaven, earth, or hell because it flows necessarily from an intelligent nature. There is no rational being nor can there be any without a love and desire of happiness. It is impossible that there should be any creature made that should love misery or not love happiness since it implies a manifest contradiction. For the very notion of misery is to be in a state that nature abhors and the notion of happiness is to be in such a state as is most agreeable to nature. Therefore this craving of happiness must be insuperable and what can never be changed. It can never be overcome or in any way abated. Young and old love happiness alike and good and bad, wise and unwise, though there is a great variety as to men's ideas of happiness. Some think it is to be found in one thing and some in another. Yet as to the desire of happiness in general there is no variety. There are particular appetites that may be restrained and kept under and conquered, but this general appetite for happiness never can be. Secondly, the soul of every man craves a happiness that is equal to the capacity of his nature. The soul of man is like a vessel. The capacity of the soul is as a largeness or contents of the vessel, and therefore if man has much pleasure and happiness, yet if the vessel is not full, the craving will not cease. Every creature is restless till it enjoys what is equal to the capacity of its nature. Thus we may observe in the brutes when they have that which is suitable to their nature and proportional to their capacity they are contented. Man is of such a nature that he is capable of an exceedingly great degree of happiness. He is made of a vastly higher nature than the brutes, and therefore he must have vastly higher happiness to satisfy. The pleasures of the outward senses which content the beasts will not content man. He has other faculties of a higher nature that stand in need of something to fill them. If the sense be satiated, yet if the faculties of the soul are not filled, man will be in a craving, restless state. It is more especially by reason of the faculty of understanding that the soul is capable of so great a happiness and desires so much. The understanding is an exceedingly extensive faculty. It extends itself beyond the limits of earth, beyond the limits of the creation. It is more especially by reason of the faculty of understanding that the soul is capable of so great a happiness and desires so much. The understanding is an exceedingly extensive faculty. It extends itself beyond the limits of earth, beyond the limits of the creation. As we are capable of understanding immensely more than we do understand, who can tell how far the understanding of men is capable of stretching itself? And as the understanding enlarges, the desire will enlarge with it. It must therefore be an incomprehensible object that must satisfy the soul. It will never be contented with that and that only, to which it can see and end. It will never be satisfied with that happiness to which it can find a bottom. A man may seem to take contentment for a little while in a finite object, but after he has had a little experience he finds that he wants something besides. This is very apparent from the experience of this restless craving world. Everyone is inquiring, who will show us any good? Two. Men in their fallen state are in very great want of this happiness. They were once in the enjoyment of it, but mankind are sunk to a very low estate. We are naturally poor destitute creatures. We came naked into the world, and our souls as well as our bodies are in a wretched miserable condition. We are so far from having food to eat suitable to our nature, that we are greedy after the husks which the swine do eat. The poverty of man in a natural condition appears in his discontented craving spirit. It shows that the soul is very empty. When like the horse-leech it cries, give, give, and sayeth not, it is enough. We are naturally like the prodigal, for we once were rich, but we departed from our father's house, and have squandered away our wealth, and are become poor, hungry, famishing wretches. Men in a natural condition may find something to gratify their senses, but there is nothing to feed the soul. That more noble and more essential part perishes for lack of food. They may fare sumptuously every day. They may pamper their bodies, but the soul cannot be fed from a sumptuous table. They may drink wine in bowls, yet the spiritual part is not refreshed. The superior faculties want to be supplied as well as the inferior. True poverty and true misery consist in the want of those things of which our spiritual part stands in need. Those sinners who are thoroughly awakened are sensible of their great want. Multitudes of men are not sensible of their miserable needy condition. There are many who are thus poor, and think themselves rich, and increased in goods. Indeed there are no natural men that have true contentment. They are all restless and crying, who will show us any good. But multitudes are not sensible how exceedingly necessitous is their condition. But the thoroughly awakened soul sees that he is very far from true happiness, that those things which he possesses will never make him happy, that for all his outward possessions he is wretched and miserable and poor and blind and naked. He becomes sensible of the short continuance and uncertainty of those things, and their insufficiency to satisfy a troubled conscience. He wants something else to give him peace and ease. If you would tell him that he might have a kingdom, it would not quiet him. He desires to have his sins pardoned, and to be at peace with his judge. He is poor, and he becomes as a beggar. He comes and cries for help. He does not thirst, because he as yet sees where true happiness is to be found, but because he sees that he has it not, and cannot find it. He is without comfort, and does not know where to find it. But he longs for it. Oh, what would he not give if he could find some satisfying peace and comfort? Such are those hungry thirsty souls that Christ so often invites to come to him. Isaiah chapter 55 verses 1 and 2. Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat. Ye, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread, and your labor for that which satisfies not? Harken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. If any man thirst, let him come unto me and drink, and he that is a thirst. Let him come and take of the water of life freely. Select sermons of Jonathan Edwards, section 34, Safety, Fulness, and Sweet Refreshment in Christ, part 2. 4. There is in Christ Jesus provision for the full satisfaction and contentment of such as these. First, the Excellency of Christ is such that the discovery of it is exceedingly contenting and satisfying to the soul. The inquiry of the soul is after that which is most excellent. The carnal soul imagines that earthly things are excellent. One thinks riches most excellent, another has the highest esteem of honor, and to another carnal pleasure appears the most excellent. But the soul cannot find contentment in any of these things, because it soon finds an end to their Excellency. Worldly men imagine that there is true Excellency and true Happiness in those things which they are pursuing. They think that if they could but obtain them they should be happy. And when they obtain them and cannot find Happiness they look for Happiness in something else, and are still upon the pursuit. But Christ Jesus has true Excellency, and so great Excellency that when they come to see it they look no further, but the mind rests there. It sees a transcendent glory and an ineffable sweetness in him. It sees that till now it has been pursuing shadows, but that now it has found the Substance, that before it had been seeking Happiness in the stream, but that now it has found the Ocean. The Excellency of Christ is an object adequate to the natural cravings of the soul, and is sufficient to fill the capacity. It is an infinite Excellency, such and one as the mind desires, in which it can find no bounds, and the more the mind is used to it, the more excellent it appears. Every new discovery makes this beauty appear more ravishing, and the mind sees no end. Here is room enough for the mind to go deeper and deeper and never come to the bottom. The soul is exceedingly ravished when it first looks on this beauty, and it is never weary of it. The mind never has any satiety. But Christ's Excellency is always fresh and new. And tends as much to delight after it has been seen a thousand or ten thousand years, as when it was seen the first moment. The Excellency of Christ is an object suited to the superior faculties of man. It is suited to entertain the faculty of reason and understanding, and there is nothing so worthy about which the understanding can be employed as this Excellency. No other object is so great, noble, and exalted. This Excellency of Jesus Christ is the suitable food of the rational soul. The soul that comes to Christ feeds upon this and lives upon it. It is that bread which came down from heaven, of which he that eats shall not die. It is angels' food. It is that wine and milk that is given without money and without price. This is that fatness in which the believing soul delights itself. Here the longing soul may be satisfied, and the hungry soul may be filled with goodness. The delight and contentment that is to be found here passeth understanding, and is unspeakable and full of glory. It is impossible for those who have tasted of this fountain, and know the sweetness of it ever to forsake it. The soul has found the river of water of life, and it desires no other drink. It has found the tree of life, and it desires no other fruit. Secondly, the manifestation of the love of Christ gives the soul abundant contentment. This love of Christ is exceedingly sweet and satisfying. It is better than life, because it is the love of a person of such dignity and excellency. The sweetness of his love depends very much upon the greatness of his excellency. So much the more lovely the person, so much the more desirable is his love. How sweet must the love of that person be who is the eternal Son of God, who is of equal dignity with a Father. How great a happiness must it be to be the object of the love of him who is the creator of the world, and by whom all things consist, and who is exalted at God's right hand, and made head over principalities and powers in heavenly places, who has all things put under his feet, and is King of kings and Lord of lords, and is the brightness of the Father's glory. Surely to be loved by him is enough to satisfy the soul of a worm of the dust. This love of Christ is also exceedingly sweet and satisfying from the greatness of it. It is a dying love, such love as never was before seen, and such as no other can parallel. There have been instances of very great love between one earthly friend and another. There was a surpassing love between David and Jonathan, but there never was any such love as Christ has towards believers. The satisfying nature of this love arises also from the sweet fruits of it. Those precious benefits that Christ bestows upon his people, and those precious promises which he has given them, are the fruit of this love. Joy and hope are the constant streams that flow from this fountain, from the love of Christ. Thirdly, there is provision for the satisfaction and contentment of the thirsty longing soul in Christ as he is the way to the Father, not only from the fullness of excellency and grace which he has in his own person, but as by him we may come to God, may be reconciled to him, and may be made happy in his favour and love. The poverty and want of the soul in its natural state consist in its being separated from God. For God is the riches and the happiness of the creature, but we naturally are alienated from God, and God is alienated from us. Our maker is not at peace with us. But in Christ there is a way for a free communication between God and us, for us to come to God, and for God to communicate himself to us by his spirit. John chapter 14 verse 6 Jesus saith unto him, I am the way and the truth and the life. No man cometh unto the Father, but by me. Ephesians chapter 2 verses 13, 18 and 19 But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. For through him we both have access by one spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God. Christ by being thus the way to the Father is the way to true happiness and contentment. John chapter 10 verse 9 I am the door. By me, if any man enter in, he shall be saved, and shall go in and out, and find pastor. Hence I would take occasion to invite needy thirsty souls to come to Jesus. In the last day, that great day of the feast, Jesus stood and cried, saying, if any man thirst, let him come unto me and drink. Ye that have not yet come to Christ are in a poor necessitous condition. You are in a parched wilderness, in a dry and thirsty land. And if you are thoroughly awakened, you are sensible that you are in distress, and ready to faint for want of something to satisfy your souls. Come to him, who is as rivers of water in a dry place. There are plenty and fullness in him. He is like a river that is always flowing. You may live by it for ever, and never be in want. Come to him, who has such excellency, as is sufficient to give full contentment to your soul. Who is a person of transcendent glory, and ineffable beauty, where you may entertain the view of your soul for ever without weariness, and without being employed? Accept of the offered love of him who is the only begotten Son of God, and his elect, in whom his soul delighted. Through Christ come to God the Father, from whom you have departed by sin. He is the way, the truth, and the life. He is the door by which if any man enters, he shall be saved. There are quiet rest and sweet refreshment in Christ Jesus, for those that are weary. He is as the shadow of a great rock in a weary land. The comparison that is used in the text is very beautiful and very significant. The dry barren and scorched wilderness of Arabia is a very lively representation of the misery that men have brought upon themselves by sin. It is destitute of any inhabitants but lions and tigers and fiery serpents. It is barren and parched, and without any river or spring. It is a land of drought, wherein there is seldom any rain. A land exceedingly hot and uncomfortable. The scorching sunbeams that are ready to consume the spirits of travellers are a fit representation of terror of conscience and the inward sense of God's displeasure. And there being no other shade in which travellers may rest, but only here and there that of a great rock. It is a fit representation of Jesus Christ who came to redeem us from our misery. Christ is often compared to a rock, because he is a sure foundation to builders, and because he is a sure bulwark in defense. They who dwell upon the top of a rock, dwell in a most defensible place. We read of those whose habitation is the munitions of rocks. He may also be compared to a rock, as he is everlasting and unchangeable. A great rock remains steadfast, unmoved and unbroken by winds and storms from age to age. And therefore God chose a rock to be an emblem of Christ in the wilderness, when he caused water to issue forth for the children of Israel. And the shadow of a great rock is a most fit representation of the refreshment given to weary souls by Jesus Christ. 1 There is quiet rest and full refreshment in Christ for sinners that are weary and heavy laden with sin. Sin is the most evil and odious thing, as well as the most mischievous and fatal. It is the most mortal poison. It, above all things, hazards life and endangers the soul, exposes to the loss of all happiness and to the suffering of all misery and brings the wrath of God. All men have this dreadful evil hanging about them and cleaving fast to the soul and ruling over it and keeping it in possession and under absolute command. It hangs like a viper to the heart or rather holds it as a lion does his pray. But yet there are multitudes who are not sensible of their misery. They are in such a sleep that they are not very unquiet in this condition. It is not very burdensome to them. They are so sautish that they do not know what is their state and what is like to become of them. But there are others who have their sense so far restored to them that they feel the pain and see the approaching destruction and sin lies like a heavy load upon their hearts. It is a load that lies upon them day and night. They cannot lay it down to rest themselves, but it continually oppresses them. It is bound fast unto them and is ready to sink them down. It is a continual labor of heart to support itself under this burden. Thus we read of them that labor and are heavy laden. Or rather it is like the scorching heat in a dry wilderness where the sun beats and burns all the day long, where they have nothing to defend them, where they can find no shade to refresh themselves. If they lay themselves down to rest, it is like lying down in the hot sands where there is nothing to keep off the heat. Here it may be proper to inquire who are weary and heavy laden with sin, and in what sense a sinner may be weary and burdened with sin. Sinners are not wearied with sin from any dislike to it or dislike of it. There is no sinner that is burdened with sin in the sense in which a godly man carries his indwelling sin as his daily and greatest burden because he loathes it and longs to get rid of it. He would feign be at a great distance from it and have nothing more to do with it. He is ready to cry out as Paul did. O wretched man that I am, who shall deliver me from the body of this death? The unregenerate man has nothing of this nature, for sin is yet his delight. He dearly loves it. If he be under convictions, his love to sin in general is not mortified. He loves it as well as ever. He hides it still as a sweet morsel under his tongue. But there is a difference between being weary and burdened with sin, and being weary of sin. Awakened sinners are weary with sin, but not properly weary of it. Therefore they are only weary of the guilt of sin. The guilt that cleaves to their consciences is that great burden. God has put the sense of feeling into their consciences that were before a seared flesh, and it is guilt that pains them. The filthiness of sin and its evil nature, as it is an offense to a holy, gracious and glorious God, is not a burden to them. But it is the connection between sin and punishment, between sin and God's wrath that makes it a burden. Their consciences are heavy laden with guilt, which is an obligation to punishment. They see the threatening and the curse of the law joined to their sins, and see that the justice of God and his vengeance are against them. They are burdened with their sins, not because there is any odiousness in them, but because there is hell in them. This is the sting of sin, whereby it stings the conscience and distresses and wearies the soul. The guilt of such and such great sins is upon the soul, and the man sees no way to get rid of it. But he has weary some days and weary some nights. It makes him ready sometimes to say as the psalmist did, O that I had wings like a dove, for then would I fly away and be at rest. Low then would I wander far off and remain in the wilderness. I would hasten my escape from the windy storm and tempest. But when sinners come to Christ, he takes away that which was their burden, or their sin and guilt, that which was so heavy upon their hearts that so distressed their minds. First, he takes away the guilt of sin, from which the soul before saw no way how it was possible to be freed, and which, if it was not removed, led to eternal destruction. When the sinner comes to Christ, it is all at once taken away, and the soul is left free. It is lightened of its burden, it is delivered from its bondage, and is like a bird escaped from the snare of the fowler. The soul sees in Christ a way to peace with God, and a way by which the law may be answered, and justice satisfied, and yet he may escape. A wonderful way indeed, but yet a certain and a glorious one. And what rest does it give to the weary soul to see itself thus delivered, that the foundation of its anxieties and fears is wholly removed, and that God's wrath ceases, that it is brought into a state of peace with God, and that there is no more occasion to fear hell, but that it is forever safe. How refreshing it is to the soul to be at once thus delivered of that which was so much its trouble and terror, and to be eased of that which was so much its burden. This is like coming to a cool shade after one has been traveling in a dry and hot wilderness, and almost fainting under the scorching heat. And then Christ also takes away sin itself, and mortifies that root of bitterness which is the cause of all the inward tumults and disquietudes that are in the mind, that make it like the troubled sea that cannot rest and leaves it all calm. When guilt is taken away and sin is mortified, then the foundation of fear and trouble and pain is removed, and the soul is left in peace and serenity. Secondly, Christ puts strength and a principle of new life into the weary soul that comes to him. The sinner before he comes to Christ is as a sick man that is weakened and brought low, and whose nature is consumed by some strong distemper. He is full of pain, and so weak that he cannot walk nor stand. Therefore Christ is compared to a physician. But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. When he comes and speaks the word, he puts a principle of life into him that was before as dead. He gives a principle of spiritual life and the beginning of eternal life. He invigorates the mind with the communication of his own life and strength, and renews the nature and creates it again, and makes the man to be a new creature. So that the fainting, sinking spirits are now revived, and this principle of spiritual life is a continual spring of refreshment, like a well of living water. Whosoever drinketh of the water that I shall give him shall never thirst. But the water that I shall give him shall be in him a well of water springing up into everlasting life. Christ gives his spirit that calms the mind, and is like a refreshing breeze of wind. He gives that strength whereby he lifts up the hands that hang down and strengthens the feeble knees. Thirdly, Christ gives to those who come to him such comfort and pleasure as are enough to make them forget all their former labor and travail. A little of true peace, a little of the joys of the manifested love of Christ, and a little of the true and holy hope of eternal life are enough to compensate for all that toil and weariness, and to erase the remembrance of it from the mind. That peace which results from true faith passes understanding, and that joy is joy unspeakable. There is something peculiarly sweet and refreshing in this joy, that is not another joys, and what can more effectually support the mind or give a more rational ground of rejoicing than a prospect of eternal glory in the enjoyment of God from God's own promise in Christ. If we come to Christ we may not only be refreshed by resting in his shadow, but by eating his fruit. These things are the fruits of this tree. I sat down under his shadow with great delight, and his fruit was sweet to my taste. Before proceeding to the next particular of this proposition, I would apply myself to those that are weary, to move them to repose themselves under Christ's shadow. The great trouble of such a state, one would think, should be a motive to you to accept an offer of relief and remedy. You are weary, and doubtless would be glad to be at rest. But here you are to consider, first, that there is no remedy but in Jesus Christ. There is nothing else will give you true quietness. If you could fly into heaven, you would not find it there. If you should take the wings of the morning, and dwell in the uttermost parts of the earth, in some solitary place in the wilderness, you could not fly from your burden. So that if you do not come to Christ, you must either continue still weary and burdened, or which is worse, you must return to your old dead sleep, to a state of stupidity, and not only so, but you must be everlastingly wearied with God's wrath. Second, consider that Christ is a remedy at hand. You need not wish for the wings of a dove, that you may fly afar off, and be at rest. But Christ is nigh at hand, if you were but sensible of it. Romans chapter 10, verses 6, 7, and 8. But the righteousness which is of faith speaketh on this wise. Say not in thine heart, who shall ascend into heaven? That is, bring Christ down from above, or who shall descend into the deep? That is, to bring up Christ again from the dead. But what sayeth it? The word is nigh thee. Even in thy mouth, and in thy heart, that is the word of faith which we preach. There is no need of doing any great work to come at this rest. The way is plain to it. It is but going to it. It is but sitting down under Christ's shadow. Christ requires no money to purchase rest of him. He calls to us to come freely and for nothing. If we are poor and have no money, we may come. Christ sent out his servants to invite the poor, the maimed, the halt, and the blind. Christ does not want to be hired to accept of you, and to give you rest. It is his work as mediator to give rest to the weary. It is the work that he was anointed for, and in which he delights. The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek. He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. Third. Christ is not only a remedy for your weariness and trouble, but he will give you an abundance of the contrary, joy and delight. They who come to Christ do not only come to a resting place after they have been wandering in a wilderness, but they come to a banqueting house where they may rest and where they may feast. They may cease from their former troubles and toils, and they may enter upon a course of delights and spiritual joys. Christ not only delivers from fears of hell and of wrath, but he gives hopes of heaven and the enjoyment of God's love. He delivers from inward tumults and inward pain from that guilt of conscience which is as a worm gnawing within, and he gives delight and inward glory. He brings us out of a wilderness of pits and drought and fiery flying spirits, and he brings us into a pleasant land, a land flowing with milk and honey. He delivers us out of prison and lifts us off from the dung hill, and he sets us among princes and causes us to inherit the throne of glory. Wherefore if any one is weary, if any is in prison, if any one is in captivity, if any one is in the wilderness, let him come to the blessed Jesus who is as the shadow of a great rock in a weary land. Delay not, arise and come away. There are quiet rest and sweet refreshment in Christ for God's people that are weary. The saints themselves, while they remain in this imperfect state and have so much remains of sin in their hearts, are liable still to many troubles and sorrows and much weariness and have often need to resort anew unto Jesus Christ for rest. I shall mention three cases wherein Christ is a sufficient remedy. First, there is rest and sweet refreshment in Christ for those that are wearied with persecutions. It has been the lot of God's church in this world for the most part to be persecuted. It has had now and then some lucid intervals of peace and outward prosperity, but generally it has been otherwise. This has accorded with the first prophecy concerning Christ. I will put enmity between thee and the woman and between thy seed and her seed. Those two seeds have been at enmity ever since the time of Abel. Satan has borne great malice against the church of God, and so have those that are his seed, and often times God's people have been persecuted to an extreme degree. They have been put to the most exquisite torments that wit or art could devise, and thousands of them have been tormented to death. But even in such a case there are rest and refreshment to be found in Christ Jesus. When their cruel enemies have given them no rest in this world, when as oftentimes has been the case they could not flee, nor in any way avoid the rage of their adversaries, but many of them have been tormented gradually from day to day, that their torments might be lengthened. Still, rest has been found even then in Christ. It has been often found by experience. The martyrs have often showed plainly that the peace and calm of their minds were undisturbed in the midst of the greatest bodily torment, and have sometimes rejoiced and sung praises upon the rack and in the fire. If Christ is pleased to send forth his spirit to manifest his love and speaks friendly to the soul, it will support it even in the greatest outward torment that man can inflict. Christ is the joy of the soul, and if the soul be but rejoiced and filled with divine light, such joy no man can take away, whatever outward misery there be, the spirit will sustain it. Secondly, there is in Christ rest for God's people when exercised with afflictions. If a person labor under great bodily weakness, or under some disease that causes frequent and strong pains, such things will tire out so feeble a creature as man. It may to such and one be a comfort and an effectual support to think that he has a mediator who knows by experience what pain is, who by his pain has purchased eternal ease and pleasure for him, and who will make his brief sufferings to work out a far more exceeding delight, to be bestowed when he shall rest from his labors and sorrows. If a person be brought into great straits as to outward subsistence, and poverty brings abundance of difficulties and extremities, yet it may be a supporting refreshing consideration to such and one to think that he has a compassionate saviour who went upon earth was so poor that he had not wear to lay his head, and who became poor to make him rich, and purchased for him durable riches, and will make his poverty work out an exceeding and eternal weight of glory. If God in his providence calls his people to mourn over lost relations, and if he repeats his stroke and takes away one after another of those that were dear to him, it is a supporting refreshing consideration to think that Christ has declared that he will be instead of all relations unto those who trust in him. They are as his mother, and sister, and brother. He has taken them into a very near relation to himself, and in every other afflictive providence. It is a great comfort to a believing soul to think that he has an intercessor with God, that by him he can have access with confidence to the throne of grace, and that in Christ we have so many great and precious promises that all things shall work together for good, and shall issue in eternal blessedness. God's people, whenever they are scorched by afflictions as by hot sunbeams, may resort to him who is as a shadow of a great rock, and be effectually sheltered and sweetly refreshed. Thirdly, there is in Christ quiet rest and sweet refreshment for God's people when wearied with the buffettings of Satan. The devil, that malicious enemy of God and man, does whatever lies in his power to darken and hinder and tempt God's people, and render their lives uncomfortable. Often he raises needless and groundless scruples, and casts in doubts, and fills the mind with such fear as is tormenting, and tends to hinder them exceedingly in the Christian course, and he often raises mists and clouds of darkness, and stirs up corruption, and thereby fills the mind with concern and anguish, and sometimes wearies out the soul, so that they may say as the psalmist, Many bulls have compassed me. Strong bulls of Bashan have beset me round. They gaped upon me with their mouths as a ravening and a roaring lion. In such a case, if the soul flies to Jesus Christ, they may find rest in him, for he came into the world to destroy Satan, and to rescue souls out of his hands, and he has all things put under his feet, whether they be things in heaven, or things on earth, or things in hell, and therefore he can restrain Satan when he pleases, and that he is doubtless ready enough to pity us under such temptations we may be assured, for he has been tempted and buffeted by Satan as well as we. He is able to sucker those that are tempted, and he has promised that he will subdue Satan under his people's feet. Let God's people, therefore, when they are exercised with any of those kinds of weariness, make their resort unto Jesus Christ, for refuge and rest. Reflections 1. We may here see great reason to admire the goodness and grace of God to us in our low estate, that he is so provided for our help and relief. We are by our own sin against God plunged into all sort of evil, and God has provided a remedy for us against every sort of evil. He has left us helpless in no calamity. We by our sin have exposed ourselves to wrath, to a vindictive justice, but God has done very great things that we might be saved from that wrath. He has been at infinite cost that the law might be answered without our suffering. We by our sins have exposed ourselves to terror of conscience, in expectation of the dreadful storm of God's wrath. But God has provided for us a hiding place from the storm. He bids us enter into his chambers and hide ourselves from indignation. We by sin have made ourselves poor, needy creatures, but God has provided for us gold tried in the fire. We by sin have made ourselves naked, and when he passed by, he took notice of our want, and has provided us white reinement that we may be clothed. We have made ourselves blind, and God in mercy to us has provided ISAV that we may see. We have deprived ourselves of all spiritual food. We are like the prodigal son that perished with hunger, and would gladly have filled his belly with husks. God has taken notice of this our condition, and has provided for us a feast of fat things, and has sent forth his servants to invite the poor, the maimed, the halt, and the blind. We by sin have brought ourselves into a dry and thirsty wilderness, but God was merciful, and took notice of our condition, and has provided for us rivers of water, water out of the rock. We by sin have brought upon ourselves a miserable slavery and bondage. God has made provision for our liberty. We have exposed ourselves to weariness. God has provided a resting place for us. We by sin have exposed ourselves to many outward troubles and afflictions. God has pitied us, and in Christ has provided true comfort for us. We have exposed ourselves to our grand enemy, even Satan, to be tempted and buffeted by him. God has pitied, and has provided for us a saviour, and captain of salvation, who has overcome Satan, and is able to deliver us. Thus God has, in Christ, provided sufficiently for our help in all kinds of evils. How ought we to bless God for this abundant provision he has made for us, poor and sinful as we were, who were so undeserving and so ungrateful? He made no such provision for the fallen angels, who are left without remedy in all the woes and miseries into which they are plunged. 2. We should admire the love of Christ to men, that he has thus given himself to be the remedy for all their evil, and a fountain of all good. Christ has given himself to us, to be all things to us that we need. We want clothing, and Christ does not only give us clothing, but he gives himself to be our clothing, that we might put him on. Galatians chapter 3 verse 27 For as many of you as have been baptized into Christ have put on Christ. Romans chapter 13 verse 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfill the lusts thereof. We want food, and Christ has given himself to be our food. He has given his own flesh to be our meat, and his blood to be our drink to nourish our soul. Thus Christ tells us that he is the bread which came down from heaven, and the bread of life. I am that bread of life. Your fathers did eat manna in the wilderness and are dead. This is the bread which cometh down from heaven, that a man may eat thereof and not die. I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever, and the bread that I will give is my flesh, which I will give for the life of the world. In order to our eating of his flesh it was necessary that he should be slain, as the sacrifices must be slain before they could be eaten. And such was Christ's love to us, that he consented to be slain. He went as a sheep to the slaughter, that he might give us his flesh to be food for our poor famishing souls. We are in need of a habitation. We by sin have, as it were, turned ourselves out of house and home. Christ has given himself to be the habitation of his people. Lord, thou hast been our dwelling place in all generations. It is promised to God's people that they should dwell in the temple of God for ever, and should go no more out. And we are told that Christ is the temple of the New Jerusalem. Christ gives himself to his people, to be all things to them that they need, and all things that make for their happiness. Where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, Bond nor free, but Christ is all and in all. And that he might be so, he has refused nothing that is needful to prepare him to be so. When it was needful that he should be incarnate, he refused it not, but became man, and appeared in the form of a servant. When it was needful that he should be slain, he refused it not, but gave himself for us, and gave himself to us upon the cross. Here is love for us to admire, for us to praise, and for us to rejoice in, with joy that is full of glory for ever.