Christian Classics
‹ Works of Jonathan Edwards, Volume Two
Contents
Introduction To The Works Of Jonathan EdwardsAdvertisement respecting the First SermonSermon I. God glorified in Man's DependenceSermon II. Sinners in the Hands of an angry God.Sermon I. A Divine and Supernatural LightSermon II. The Church's Marriage · Part 1Sermon II. The Church's Marriage · Part 2Sermon II. The Church's Marriage · Part 3Sermon III. True Saints · TRUE SAINTS, WHEN ABSENT FROM THE BODY, ARE PRESENT WITH THE LORD.Sermon III. True Saints · APPLICATIONSermon IV. God's Awful JudgmentSermon V. True Grace · Part 1Sermon V. True Grace · Part 2Sermon V. True Grace · Part 3PrefaceSermon I. Manner of Salvation of SoulsSermon II. THE UNREASONABLENESS OF INDETERMINATION IN RELIGIONSermon III. UNBELIEVERS CONTEMN THE GLORY AND EXCELLENCY OF CHRISTSermon IV. THE FOLLY OF LOOKING BACK IN FLEEING OUT OF SODOMSermon V. THE FOLLY OF LOOKING BACK IN FLEEING OUT OF SODOM.Sermon VI. THE WARNINGS OF SCRIPTURE ARE IN THE BEST MANNER ADAPTED TO THE AWAKENING AND CONVERSION OF SINNERSSermon VII. HYPOCRITES DEFICIENT IN THE DUTY OF PRAYERSermon VIII. HYPOCRITES DEFICIENT IN THE DUTY OF PRAYER.Sermon IX. THE FUTURE PUNISHMENT OF THE WICKED UNAVOIDABLE AND INTOLERABLE.Sermon X. THE FUTURE PUNISHMENT OF THE WICKED UNAVOIDABLE AND INTOLERABLE.Sermon XI. THE ETERNITY OF HELL TORMENTS.Sermon XII. THE PEACE WHICH CHRIST GIVES HIS TRUE FOLLOWERS.Sermon XIII. THE PERPETUITY AND CHANGE OF THE SABBATH.Sermon XIV. THE PERPETUITY AND CHANGE OF THE SABBATH.Sermon XV. THE PERPETUITY AND CHANGE OF THE SABBATH.Seven Sermons. On Important Subjects · Part 1Seven Sermons. On Important Subjects · GOD THE BEST PORTION OF THE CHRISTIAN.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE SOLE CONSIDERATION, THAT GOD IS GOD, SUFFICIENT TO STILL ALL OBJECTIONS.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · GREAT GUILT NO OBSTACLE TO THE PARDON OF THE RETURNING SINNER.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE MOST HIGH A PRAYER-HEARING GOD.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE NATURE AND END OF EXCOMMUNICATION.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · WHEN THE WICKED SHALL HAVE FILLED UP THE MEASURE OF THEIR SIN, WRATH WILL COME UPON THEM TO THE UTTERMOST.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · WICKED MEN USEFUL IN THEIR DESTRUCTION ONLY.Seven Sermons. On Important Subjects · APPLICATION.MEN NATURALLY GOD'S ENEMIESSECTION I. In what respects, enemiesSECTION II. The degree of natural enmitySECTION III. Why enemies to GodSECTION IV. That natural men are unconscious of enmity, answeredSECTION V. That they show respect to God, answeredSECTION VI. Restraining grace a privilegeSECTION VII. Why unwilling to come to ChristSECTION VIII. Mercy, justly withheldSECTION IX. Practical improvementIntroductionSECTION I. Wonderful things doneSECTION II. God greatly glorifiedSECTION III. The good attained wonderfully variousSECTION IV. Angels benefit by salvationSECTION V. Wonderful glory redounds to GodSECTION VI. The manner of obtaining salvationSECTION VII. The overthrow of SatanSECTION VIII. Superiority of this wisdom to that of angelsSECTION IX. The subject improvedSECTION X. The misery of unbelieversSECTION XI. Exhortation to come to ChristIntroductionSECTION I. What is intended by divinity, as the object of this knowledgeSECTION II. What kind of knowledge in divinity is intended in the doctrineSECTION III. The usefulness and necessity of the knowledge of divine truthSECTION IV. Why all Christians should make a business of endeavouring to grow in the knowledge of divinitySECTION V. An exhortation that all may diligently endeavour to gain Christian knowledgeSECTION VI. Directions for the acquisition of Christian knowledgeCHRISTIAN CHARITYSECTION I. The words explainedSECTION II. Of the obligations of Christians to perform the duty of charity to the poorSECTION III. An exhortation to the duty of charity to the poorSECTION IV. Objections which are sometimes made to the exercises of charity answeredIntroductionSECTION I. The necessity of self-examinationSECTION II. Why many living in sin, know it notSECTION III. Directions for self-examinationSECTION IV. Examination about the Lord's day, &cSECTION V. Examination about secret sins, &c.SECTION VI. Our temper of mind, &c. towards our neighbourSECTION VII. Our charity, &c. towards our neighbourSECTION VIII. Self-examination respecting our familiesSECTION IX. Awakening considerationsA WARNING TO PROFESSORSIntroductionSECTION I. The ordinances of God are holySECTION II. Ordinances, by whom profanedSECTION III. A call to self-examinationSECTION IV. Address to profaners of ordinancesIntroductionSECTION I. God is the supreme judgeSECTION II. Publicity of final judgmentSECTION III. Jesus will be the judgeSECTION IV. Christ's coming, the resurrection, &c.SECTION V. All will be done in righteousnessSECTION VI. Immediate consequences of judgmentSECTION VII. The uses of this doctrineSECTION I. Who are sinners in ZionSECTION II. How fearfulness will surprise themSECTION V. An earnest exhortation to sinnersIntroductionSECTION I. Saints not grieved, &c.SECTION II. Why the sufferings of the wicked, &c.SECTION III. An objection answeredSECTION IV. The ungodly warnedCHRIST EXALTEDSECTION I. How evil of all kinds has prevailed and highly exalted itself in the worldSECTION II. How Jesus Christ, in the work of redemption, appears gloriously above all these evilsSECTION III. The subject improved and appliedSELF-FLATTERIESSECTION I. Sinners flatter themselves with the hope of impunitySECTION II. Some of the various ways wherein sinners flatter themselves in their own eyesSECTION III. The subject applied: OR THE SIN OF THEFT AND INJUSTICESECTION I. The dishonesty of withholding what is our neighbour'sSECTION II. The dishonesty of unjustly taking a neighbour's propertySECTION III. Dishonest excusesSECTION IV. The subject applied—The dishonest warnedSECTION V. An exhortation to honestyTEMPTATION AND DELIVERANCESECTION I. Why we should avoid what tends to sinSECTION II. What things lead and expose to sinSECTION III. A serious warning to all, and especially young peopleTHE PRECIOUSNESS OF TIMESECTION I. Why time is preciousSECTION II. Reflections on time pastSECTION III. Who are chiefly deserving of reproof from the subject of the preciousness of timeSECTION IV. An exhortation to improve timeSECTION V. Advice respecting the improvement of timePROCRASTINATIONSECTION I. Needful precautionsSECTION II. The precept explainedSECTION III. When men act as though they depend on another daySECTION IV. Why we ought not to boast of to-morrowSECTION V. Serious inquiriesSECTION VI. How to spend every dayTHE CHRISTIAN PILGRIMSECTION I. That this life ought to be so spent by usSECTION II. Why the Christian's life is a journey, or pilgrimageSECTION III. Instruction afforded by the consideration, that life is a journey, or pilgrimageSECTION IV. An exhortation, so to spend the present life, that it may only be a journey towards heavenMAN'S NATURAL BLINDNESS IN RELIGIONSECTION I. Introductory observationsSECTION II. From men's open professionSECTION III. From men's experience and practiceSECTION IV. Practical inferences and applicationsSECTION V. Address to sinnersMr. Cooper's PrefaceIntroductionSECTION I Negative signs of a spiritual workSECTION II. Positive signsSECTION III. Practical inferences and applicationAdvertisementPreface by a former English editorPreface by the American editorsPART I. The Text opened, and in Account of the Affair proposedPART II. Motives to Compliance with what is proposed · Part 1PART II. Motives to Compliance with what is proposed · SECT. I.PART II. Motives to Compliance with what is proposed · SECT. II.PART II. Motives to Compliance with what is proposed · SECT. III.PART II. Motives to Compliance with what is proposed · SECT. IV.PART II. Motives to Compliance with what is proposed · SECT. V.PART II. Motives to Compliance with what is proposed · SECT. VI.PART II. Motives to Compliance with what is proposed · SECT. VII.PART III. Objections answered · Part 1PART III. Objections answered · SECT. I.PART III. Objections answered · SECT. II.PART III. Objections answered · sect. iiiPART III. Objections answered · SECT. IV.PART III. Objections answered · SECT. V.PrefacePART I. From his birth to the time when he began to study for the ministryPART II. From his beginning to study, till his being examined and licensed to preachPART III. From his being licensed to preach, till he was appointed Missionary to the IndiansPART IV. From his appointment, to his entrance on the mission at KaunaumeekPART V. From his beginning to instruct the Indians, to his ordination · Part 1PART V. From his beginning to instruct the Indians, to his ordination · Part 2PART V. From his beginning to instruct the Indians, to his ordination · Part 3PART V. From his beginning to instruct the Indians, to his ordination · Part 4PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 1PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 2PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 3PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 4PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 1PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 2PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 3PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 4PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 5PART VIII. From his return to Susquehannah, till his death · Part 1PART VIII. From his return to Susquehannah, till his death · Part 2PART VIII. From his return to Susquehannah, till his death · Part 3PART VIII. From his return to Susquehannah, till his death · Part 4AdvertisementPrefacePART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 1PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 2PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 3PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 4PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 1PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 2PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 3PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 4PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 5SECTION I. The doctrine preached to the IndiansSECTION II. Morality, sobriety, and external duties promoted by preaching Christ crucifiedSECTION III. Continuance, renewal, and quickness of the workSECTION IV. But little appearance of false religionSECOND APPENDIXSECTION I. His method of learning the Indian languageSECTION II. His method of instructing the IndiansSECTION III. Difficulties attending the Christianizing of the IndiansSECTION IV. Second difficulty, To convey divine truths to their understanding, and to gain their assentSECTION V. Third difficulty.SECTION VI. Fourth difficulty, The designs of evil-minded persons to hinder the workSECTION VII. Attestations of divine grace displayed among the IndiansTHIRD APPENDIX--Containing his brief account of the endeavours used by the Missionaries of the Society in Scotland, for propagating Christian Knowledge, to introduce the Gospel among the Indians, on the borders of New York. &c. in a Letter to the Rev. Mr. Ebenezer PembertonMR. BRAINERD'S REMAINSAdvertisementI. Letter to his brother John, then a studentII. Letter to his brother John, then a studentIII. Letter to his brother IsraelIV. Letter to a special friendV. Letter to a minister of the GospelVI. Letter to his brother JohnVII. Letter to IsraelVIII. Letter to IsraelIX. Letter to a young gentleman, a candidate for the ministryX. Letter to his brother John, at BethelI. Scheme of a Dialogue in the Godly SoulII. Thoughts of a Soul under ConvictionIII. Some signs of GodlinessA Sermon preached in Newark at the Ordination of Mr. David Brainerd, by E. Pemberton, A. M.Reflections and Observations · REV. DAVID BRAINERD.Reflections and Observations · SECT. I.Reflections and Observations · SECT. II.Reflections and Observations · SECT. III.Reflections and Observations · SECT. IV.Reflections and Observations · SECT. V.Reflections and Observations · REFLECT. II.Reflections and Observations · REFLECT. III.Reflections and Observations · REFLECT. IV.Reflections and Observations · REFLECT. V.Reflections and Observations · REFLECT. VI.Reflections and Observations · REFLECT. VII.Reflections and Observations · REFLECT. VIII.PrefaceAdvertisementPART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. I.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. II.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. III.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. IV.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. V.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VI.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VII.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VIII.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. IX.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. X.PART II. Observations concerning the Mysteries of Scripture · Part 1PART II. Observations concerning the Mysteries of Scripture · Part 2PART II. Observations concerning the Mysteries of Scripture · Part 3PART II. Observations concerning the Mysteries of Scripture · Part 4PART II. Observations concerning the Mysteries of Scripture · Part 5CHAPTER I. Of God's Moral GovernmentCHAPTER II. Of Endless Punishment · Part 1CHAPTER II. Of Endless Punishment · Part 2CHAPTER II. Of Endless Punishment · Part 3CHAPTER III. Concerning the Divine Decrees · Part 1CHAPTER III. Concerning the Divine Decrees · Part 2CHAPTER III. Concerning the Divine Decrees · Part 3CHAPTER III. Concerning the Divine Decrees · Part 4CHAPTER III. Concerning the Divine Decrees · Part 5CHAPTER IV. Concerning Efficacious Grace · Part 1CHAPTER IV. Concerning Efficacious Grace · Part 2CHAPTER IV. Concerning Efficacious Grace · Part 3CHAPTER IV. Concerning Efficacious Grace · Part 4CHAPTER IV. Concerning Efficacious Grace · Part 5CHAPTER IV. Concerning Efficacious Grace · Part 6CHAPTER IV. Concerning Efficacious Grace · Part 7CHAPTER V. Of Satisfaction for Sin · Part 1CHAPTER V. Of Satisfaction for Sin · Part 2CHAPTER V. Of Satisfaction for Sin · Part 3CHAPTER V. Of Satisfaction for Sin · Part 4CHAPTER VI. Concerning Faith · Part 1CHAPTER VI. Concerning Faith · Part 2CHAPTER VI. Concerning Faith · Part 3CHAPTER VI. Concerning Faith · Part 4CHAPTER VI. Concerning Faith · Part 5CHAPTER VI. Concerning Faith · Part 6CHAPTER VII. Of the Perseverance of SaintsI. AngelsII. Fall of the AngelsIII. The DevilIV. Confirmation of the AngelsV. Heaven · Part 1V. Heaven · Part 2V. Heaven · Part 3V. Heaven · Part 4V. Heaven · Part 5V. Heaven · Part 6V. Heaven · Part 7V. Heaven · Part 8XII. TYPES OF THE MESSIAH · Part 1XII. TYPES OF THE MESSIAH · Part 2XII. TYPES OF THE MESSIAH · Part 3XII. TYPES OF THE MESSIAH · Part 4XII. TYPES OF THE MESSIAH · Part 5XII. TYPES OF THE MESSIAH · Part 6XII. TYPES OF THE MESSIAH · Part 7XII. TYPES OF THE MESSIAH · Part 8XII. TYPES OF THE MESSIAH · Part 9Pentateuch · Part 1Pentateuch · Part 2Pentateuch · Part 3Pentateuch · Part 4Genesis · Part 1Genesis · Part 2Genesis · Part 3Genesis · Part 4Genesis · Part 5Genesis · Part 6Genesis · Part 7Genesis · Part 8Exodus · Part 1Exodus · Part 2Exodus · Part 3Exodus · Part 4Leviticus to DeuteronomyJoshuaJudges to 2 Chronicles · Part 1Judges to 2 Chronicles · Part 2Judges to 2 Chronicles · Part 3Judges to 2 Chronicles · Part 4Nehemiah-EstherJobPsalmsProverbs to CanticlesIsaiahjeremiahEzekielDanielMinor ProphetsMatthew · Part 1Matthew · Part 2Matthew · Part 3Matthew · Part 4MarkLukeJohnActsRomans1-2 CorinthiansGalatians to 2 TimothyHebrews to Revelation · Part 1Hebrews to Revelation · Part 2Hebrews to Revelation · Part 3SERMON I. Natural Men in a dreadful Condition · Part 1SERMON I. Natural Men in a dreadful Condition · Part 2SERMON I. Natural Men in a dreadful Condition · Part 3SERMON I. Natural Men in a dreadful Condition · Part 4SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 1SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 2SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 3SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 1SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 2SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 3SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 4SERMON IV. God's Sovereignty in the Salvation of MenSERMON V. The Character of Paul an Example t · Part 1SERMON V. The Character of Paul an Example t · Part 2SERMON V. The Character of Paul an Example t · Part 3SERMON V. The Character of Paul an Example t · Part 4SERMON VI. Christ's Agony · Part 1SERMON VI. Christ's Agony · APPLICATION.SERMON VI. Christ's Agony · APPLICATION.SERMON VII. The Portion of the Wicked · Part 1SERMON VII. The Portion of the Wicked · Part 2SERMON VII. The Portion of the Wicked · Part 3SERMON VII. The Portion of the Wicked · Part 4SERMON VIII. The Portion of the Righteous · Part 1SERMON VIII. The Portion of the Righteous · Part 2SERMON VIII. The Portion of the Righteous · Part 3SERMON VIII. The Portion of the Righteous · Part 4SERMON VIII. The Portion of the Righteous · Part 5SERMON VIII. The Portion of the Righteous · Part 6SERMON IX. The Pure in Heart blessed · Part 1SERMON IX. The Pure in Heart blessed · Part 2SERMON IX. The Pure in Heart blessed · Part 3SERMON X. Praise, one of the chief Employments of HeavenSERMON XI. Wicked Men inconsistent with themselves · Part 1SERMON XI. Wicked Men inconsistent with themselves · Part 2SERMON XI. Wicked Men inconsistent with themselves · Part 3SERMON XI. Wicked Men inconsistent with themselves · Part 4SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 1SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 2SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 3SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 1SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 2SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 3SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 4SERMON XIV. Jesus Christ the same yesterday, to-day, and for everSERMON XV. The true Excellency of a gospel ministerSERMON XVI. Christ the Example of ministersSERMON XVII. The Sorrows of the Bereaved spread before Jesus

Jonathan Edwards · 337 of 409

Judges to 2 Chronicles · Part 3

1. Of the calling of the church. The Egyptians were aliens from the nation of Israel, but now she that was an Egyptian is not only made an Israelite, but she is made the queen in Israel: so the church, when she was called, was not only received to like privileges that the Jewish church were used to enjoy, but to vastly greater privileges.

2. The union of Christ with his whole church in all ages is typified; for the church is made up altogether of those that were sinners by nature, aliens from God and Christ, and the children of the devil. Pharaoh is often used in Scripture as a type of the devil. She that is made the church and spouse of Christ, is naturally the daughter of the spiritual Pharaoh.

But especially does this seem to typify what shall come to pass in the last and most glorious times of the church, for the reign of Solomon is especially a type of those times. At that time especially will there be a great gathering of the unto Christ; multitudes of nations, that until then were gross heathens, will be espoused unto Christ, and then will the and love of Christ be in a most remarkable manner exercised towards sinners, and great sinners, and those that were distinguished as the children of the devil; then will many nations be brought to the church that before were the church’s greatest enemies, as Pharaoh was a grand enemy of God’s church and people, but yet now his daughter is married to the prince of Israel. And particularly the nations that have been subject to antichrist, who is spiritually called Pharaoh, shall then be espoused by Christ; this type is fulfilled at the same time with those prophecies, Isa. xix. 24, 25. “In that day shall Israel be the third with Egypt, and with Assyria, even a blessing in the midst of the land, whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.” Egypt and Assyria were remarkable enemies of Israel, and both in their turns held them in bondage and slavery. See also other prophecies of the calling of Egypt.

[6] 1 Kings vi. It appears that the temple was a type of Christ, inasmuch as Christ is said to be the temple of the new Jerusalem, in the Revelation, and because he calls himself this temple. So the tabernacle before. Hence the reason why they were commanded to sacrifice no where else; why they were commanded to look to it in their prayers, &c.

[148] 1 Kings vi. 7. “And the house, when it was in building, was built of stone made ready before it was brought thither; so that there was neither hammer, nor axe, nor any tool of iron, heard in the house while it was in building.” This temple represents the church of God, who are called God’s temple, or spiritual house; Jesus Christ being the chief corner-stone, and all the as so many stones. Particularly, by Solomon’s temple is meant the church triumphant, as by the tabernacle, the church militant, by the exact finishing, squaring, and smoothing of these stones before they were brought thither, represents the perfection of the in glory; heaven is not a place to prepare them, they are all prepared before they come there; they come perfectly sinless and holy into heaven; this world is the place where God hews them, and squares them, by his prophets and ministers, by the reproofs and warnings of his word, which God compares to a hammer, and by persecutions and afflictions. There shall be no noise of those tools heard in heaven, but all the lively strains of this spiritual and glorious building are exactly fitted, framed, and polished before they come there.

[273] 1 Kings vii. 15., &c. Concerning the brazen pillars Jachin and Boaz. These pillars were set in the porch of the temple, or at the entry into the temple, which was a type of heaven, to show how strongly the entrance of God’s and people into heaven is secured by God’s immutable establishment and almighty power; and also how certain their happiness shall be, when once they are entered; and that their happiness, which is supported by those pillars, shall be as perpetual and immovable as the pillars, as Rev. iii. 12. “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out.” Jachin, he shall establish, signifies both God’s decree and promise, for they, by the of , become the same: God’s decree of is in Christ, an eternal promise and oath, and the promise made in time, is but an expression of that for the dependence and comfort of the ; it is as it were a temporal decree a promise is but an expression of a purpose, it is that in words that a purpose is in heart. The chapiters were made of lilies and pomegranates the lilies especially denoting the honour, glory, and beauty of the . Lilies and flowers are used for a representation of honour, glory, and beauty, in Scripture. Isa. xxvii. 1. “Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys,” &c. Cant. ii. 1, 2. “I am the rose of Sharon, and the lily of the valley; as the lily among thorns, so is my love among the daughters.” The pomegranates signify the sweet fruit they shall bring forth and enjoy, the fruit of that they shall bring forth, and the fruits of happiness, or that pleasure and satisfaction they shall enjoy. These spiritual fruits are often compared to pomegranates in Solomon’s Song, and more frequently than to any other sort of fruit, as chapter iv. 3, 13. and vi. 7, 11. and vii. 12. and viii. 2.

There was a very great number of those pomegranates on those chapiters, to signify the abundant happiness that is laid up for the . The fruits were hung on net-work and chain-work, to show how the graces of God’s Spirit, and the spiritual fruits of and happiness are interwoven one with another, and are connected together, and depend one on another, as it were by a concatenation.

[249] 1 Kings xi. 3. “And he had seven hundred wives, princesses, and three hundred concubines.” Solomon could not but know the law of Moses, in which it is prescribed concerning the king, Deut. xvii. 16. “But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses, forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way, neither shall he multiply wives to himself, that his heart turn not away, neither shall he greatly multiply to himself silver and gold.” But without doubt Solomon either put some wrong interpretation upon this law, or, on some account or other, thought himself exempt from the obligation of it: possibly because when God had appeared to him, and asked him what he should give him, and he requested a wise and understanding heart, and did not ask that earthly glory that other kings set their hearts upon; God told him that he would give him riches and honour, so that there should not be any among the living like unto him all his days, i. e. that God would give him outward state and glory above all that other kings valued themselves upon; but in those days it was looked upon among the kings of the earth as great part of the state and grandeur of a king to have a great number of wives and concubines, and horses, as well as to have a great deal of silver and gold. Solomon might look on this promise of God to him, as a dispensation from the obligation of the whole law of Moses, which was given to restrain the ambition, and set bounds to the earthly grandeur, of the king of Israel.

[154] 1 Kings xvii. 6. “And the ravens brought him bread and flesh in the morning,” &c.; which typified the same thing as Samson getting honey out of the lion. “Out of the eater came forth meat.” It was also more miraculous that such a ravenous bird should bring him meat and not eat it himself.

[283] 2 Kings ii. 11, 12, 13. Concerning Elijah’s translation. Elijah’s ascension into heaven seems to be a type of the ascension of Christ. Before he ascended, he asked his disciple Elisha what he should give him; so Christ when he ascended gave gifts unto men. When Elijah ascended, his mantle fell from him, which is a type of the of Christ, as is often in Scripture represented by a garment. Christ, though he himself went away, yet left his for his church and people here below. The efficacy of what he did and suffered, still remained for the of sinners here below, though he himself was gone; and the saving fruits and benefits of it were communicated more abundantly after his ascension than before. God exalted him with his own right hand to be a Prince and a Saviour, to give unto Israel, and remission of sins. Elisha received a double portion of his spirit when he ascended; so when Christ ascended, he sent down abundant measures of his Holy Spirit on his disciples and followers. The condition of Elisha’s receiving a double portion of Elijah’s spirit, was his seeing him when he ascended; so it is by faith in the ascended Saviour, that we receive the Holy Spirit from him. We can receive no spiritual benefits from him any otherwise than as we see him in his glorious exaltation by an eye of faith.

[472] 2 Kings v. 19. “And he said unto him, Go in peace.” These words do not at all imply that the prophet approved of the design Naaman had just before declared of bowing in the house of Rimmon. There indeed seems here to be some difficulty; at first view, it looks as if these words of the prophet manifested an approbation of what he had expressed. But a particular consideration of the circumstances of the affair may serve wholly to remove the difficulty, and to make it manifest that they implied no such approbation. For it is to be considered that the Syrians were now at war with Israel. We have an account but a little before this, 1 Kings xxii. of a great battle of the king of Syria of his thirty-two captains with both the kings of Israel, and we have no account of any peace made after this; but, on the contrary, it appears by the 2nd and 3rd verses of this chapter., and by what we have an account of in the next chapter, that the war still continued, and Naaman was the chief actor in the war, and had been the chief instrument of the mischief that the Syrians had done Israel, for he was the captain of the host of the king of Syria, or general of his army, and a very valiant, successful general, and he by whom the chief exploits had been done, that had been accomplished by the Syrians in war, as is signified in the first verse of this chapter., and was probably, under the king, the chief general that led the Syrians in the battle forementioned, wherein Israel received that great defeat wherein their king was slain, which seems to be the thing aimed at in the first verse of this chapter, when it is said that by him he had given deliverance in victory (as it is in the margin) unto Syria. And those things were now fresh in memory, being but two or three years before; so that Naaman must needs know that it would be a remarkable thing if so great and terrible an enemy to Israel as he had been, and one that Israel had suffered so much from, and an enemy that they had now cause to fear above all enemies on earth (the war between the two nations yet continuing). I say he must be sensible that it would be a remarkable thing if he came into the midst of the land of Israel, and to that great prophet that was as it were the father of that people, and should be suffered to return again to his own country in peace; and there is reason to think that he did not come and go without a trembling fear, lest he should be troubled on this score. It was the manner among the nations at that day, as the Syrians knew, for their augurs, diviners, magicians, and those who had immediate intercourse with their gods, which were their prophets, to interest themselves in affairs of their respective nations, and for the nations to have great dependence upon them in time of war. And they doubtless had heard the great things the prophets of Israel had done for them against their enemies, Moses, Samuel, and others, and how the prophets had assisted the Israelites against their nation, even in that generation. (See 1 Kings xx.) And the Assyrians appear apt enough to discern how this very prophet Elisha assisted the king of Israel in war. (See the next chapter.) And doubtless Naaman now looked upon this prophet who had healed him of his leprosy as a man of great power, and judged that he could easily destroy him, and though as yet he had received no hurt from his power, but great good, yet he seems to be full of fear and jealousy, as appears by this, that although Elisha had bid him go in peace, thereby signifying that no harm should be done him on account of the war with Syria, and for his being so great an enemy to Israel, yet when he sees Gehazi coming after him, his fears are excited anew. He was afraid that the prophet had a reckoning to require of him, and therefore, as soon as Naaman sees him, he immediately lighted down from his chariot to meet him, and his first question is, Is there peace? (for so it is in the Hebrew, verse 21.) The prophet was sensible what Naaman’s fears were, and probably knew that he made him the offer of a large present, partly for that end to secure his favour and friendship, that he might not hurt him, and that his fears were increased by his refusing his present. He was afraid that this was a sign that he would not be friends with him; for accepting of presents was looked upon as a token and seal of friendship and peace. And therefore Manoah’s wife says, “If the Lord had been pleased to kill us, he would not have accepted an offering at our hands.” And therefore Jacob urges Esau to accept his present, because he desired a seal of peace and friendship with Esau. And when after the prophet had utterly refused Naaman’s present, Naaman professes a design of changing his religion. This probably still is one thing he has in view, thoroughly to this great prophet to him. The prophet fully knowing Naaman’s circumstances and apprehensions, it is with respect to these things that he says to him, Go in peace, signifying no more than that he bid him farewell, and that though he had refused his present, yet he need not fear his troubling him, or taking the opportunity, now he was in the land of Israel, to do him any mischief on account of the war between Israel and Syria, or for his having been so terrible and destructive an enemy to his country, designedly avoiding making any reply at all to those things he had been saying to him, as his request that he would give him two mules’ burthen of earth, that he might offer sacrifice to God, or his design which he had taken occasion to signify to him of bowing in the house of Rimmon. He neither answers his request by commanding that any earth should be given him, or giving him leave to take it. He says nothing at all about it, nor does he make any observation on his intimated design, but only takes leave of him, and lets him understand that he may go in peace, without fear of any such mischief as he seemed to be guarding against. And Naaman seems to understand him. When the prophet spake of peace, there is reason to think that he understood him to mean what he himself means, when presently after he speaks of peace, saying to Gehazi, ”Is there peace?” fearing that the prophet now intended to molest him as an enemy. And the words themselves, according to the common use of such phrases, did not carry any more in them. Thus, when Judah, after the cup had been found in Benjamin’s sack, says to Joseph, “Behold, we are my lord’s servants, both we and he also with whom the cup is found,” Joseph answers, Gen. xliv. 17. “God forbid that I should do so; but the man in whose hand the cup is found, he shall be my servant, and as for you, get you up in peace unto your father;” as much as to say, I have no quarrel with you for your brother’s crime, but will dismiss you without doing you any harm. So “Let us make a with thee, that thou wilt do us no harm, as we have not touched thee, and as we have done thee nothing but good, and have sent thee away in peace;” and ver. 31. “And Isaac sent them away, and they departed in peace.” So it is noted of Abner, 2 Sam. iii. 21. after he had been carrying on a war against David in favour of Ishbosheth, that he came and conversed with David, and David sent him away, and he went in peace, i. e. David did not do him any hurt for his having acted before as his enemy. So Josh. x. 20, 21. it is noted of the people of Israel, that after they had been carrying on a successful war against the Amorites, and had slain them with a great slaughter, the people returned to the camp in peace, and that none moved his tongue against the children of Israel. Many other places might be mentioned where such phrases are used in the same manner. But I shall now mention but one more in 2 Chron. xix. at the beginning. We are informed, that after Jehoshaphat had been to war with the Syrians, to assist Ahab, he returned to his house in peace; the meaning is only, that he was not slain, as Ahab was, and returned without receiving any hurt in the war; not that he returned under the divine smiles, and with his favour and approbation, for he did not so return, but, on the contrary, he in his return met with a severe rebuke from God, and denunciation of his wrath for the business he had been about.

Here, perhaps, it may be objected, that it is hardly credible that the prophet should make no reply to what Naaman had said, the occasion so naturally leading him to it, and duty obliging him to manifest his disapprobation of it, if it was sinful.

As to his not replying when the occasion naturally led to it, it may be observed, that the former part of Naaman’s speech seemed much more to lead to and require some reply, wherein he desires of the prophet that he would give him two mules’ burthen of earth; what he there purposes, is in the form of a request to Elisha. “Shall there not then, I pray thee, be given unto thy servant two mules’ burden of earth,” &c. As to what he says concerning bowing in the house of Rimmon, he therein indeed expresses his intention, but asks no request of the prophet. He does not ask his leave, or his opinion, or advice, nor does he ask him any question, or propose any thing to him for his opinion, or as though he expected any reply. But yet it is evident, in fact, that he makes no reply at all to the former part of his speech, that was evidently proposed to him for that end, that he might have a reply. He no earth for an altar for Naaman, he gives no orders to his servant to give him his two mules’ burthen of earth, nor does he say a word signifying that he consents he should take it, approving of his design of building an altar with it, but bids him farewell, without any reply at all. And therefore it is not incredible that he should make no reply to that part of his speech which comes in incidentally, that did in nowise so naturally lead the prophet to answer.

As to the latter part of the forementioned objection which relates to the prophet’s being bound in duty to forbid what Naaman declared to be his intention, or to have manifested his disapprobation of it, if it were unlawful, when so fair occasion was given him to express his mind concerning it: to this I would say,

1. The prophets spake under the immediate direction of heaven; they were to deliver God’s messages, and were only the agents to utter his words. In this whole affair of Naaman he acted in his character of a prophet, and Naaman is now addressing him as such, and God was not pleased to put any reply into his mouth.

2. God herein dealt with Naaman, as he commonly does with such hypocrites that pretend to be his servants, but are joined to idols. Hos. iv. 17. “Ephraim is joined to idols, let him alone.” Matt. xv. 14. “Let them alone, they be blind leaders of the blind.” It was just so with Naaman as it was with the elders of Israel in Chaldea, they pretend to worship the God of Israel alone, but yet living among idolaters, and in subjection to them, they thought they might comply with the people of the land, who now were their masters, in some of their idolatrous customs, seeing they must render themselves very obnoxious by refusing, and they came to the prophet Ezekiel to inquire of him something concerning this affair; but God replies by the prophet, “Son of man, these men have set up their idols in their heart, and put the stumbling-block of their before their face, should I be inquired of at all by them?” Again, chap. xx. 1. certain of the elders of Israel came to inquire of the Lord, and sat before me. Ver. 3. “Thus saith the Lord God, Are ye come to inquire of me? as I live, saith the Lord, I will not be inquired of by you,” with ver. 31. “For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day; and shall I be inquired of by you, O house of Israel? as I live, saith the Lord God, I will not be inquired of by you.” That what was the especial reason of God’s treating them with such manifestations of abhorrence, and refusing any intercourse with them, was, that they joined idolatry with a profession of his name under a pretence of worshipping him, or had a disposition so to do, is manifest by ver. 39. “As for you, O house of Israel, thus saith the Lord God, Go ye, serve every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts and your idols.” And that the thing that was in their mind about which they came to Ezekiel to inquire, was whether they might not comply with the people they dwelt among in some of their idolatrous customs, though they professed in heart to serve the true God only, is plain from ver. 32. “And that which cometh into your mind shall not be at all that ye say, We will be as the , as the families of the countries, to serve wood and stone.”

3. Though Elisha made no reply to what Naaman had said of bowing in the house of Rimmon, and so did not directly declare his dislike of it, yet his manner of treating Naaman on this occasion, (though no other than friendly,) if duly weighed, and rationally reflected upon by Naaman, would sufficiently show him the prophet’s disapprobation of it, and in a manner tending more to convince and affect him than if he had directly forbid it. Naaman made a proposal to Elisha of taking two mules’ burthen of earth of the land of Canaan, (as though he highly valued the very dust of that land,) to build an altar to Elisha’s God, doubtless expecting that Elisha would show himself much pleased with it, and desires to have this earth as given and by Elisha. But Elisha does not grant his request, he takes no notice of it, intimating that he looked on his pretences not worthy of any regard, and immediately, without saying one word to what he had said, sends him away, and takes his leave of him, as not thinking it worth his while to enter into any with him about such a mongrel worship as he proposed, nor desiring any unnecessary communion with such an idolater.

[170] 2 Kings vi. 6. “And he cut down a stick and cast it in thither, and the iron did swim.” The iron that sunk in the water represents the soul of man that is like iron, exceeding heavy with sin and guilt, and prone to sink down into destruction, and be overwhelmed with misery, which is often compared to deep waters. The stick of wood that was cast in, represents Christ, that was of a contrary nature, light, and tended not to sink, but to ascend in the water and swim; as Christ’s being of a divine and perfectly holy nature, though he might be plunged into affliction, and misery, and death, yet he naturally tended to ascend out of it, it was impossible he should be holden of it. Christ was plunged into woe and misery, and the death that we had deserved for ourselves, to bring us out of it. The stick when that rose brought up the iron with it; so Christ when he rose brings up believers with him; they are risen with Christ, that they may walk in newness of life. Christ is the first-fruits, afterwards they that are Christ’s; he rose again for our , and hath thereby begotten us again to a lively hope.

[222] 2 Chron. xxii. 1, 2. “So Ahaziah, the son of Jehoram, king of Judah, reigned; forty and two years old was Ahaziah when he began to reign.” Here a great difficulty arises, for whereas Joram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem, and so he died when he was forty years old; and immediately the inhabitants of Jerusalem set Ahaziah upon the throne, who was his youngest son, yet this Ahaziah was forty-two yean old when he began to reign, and so he will prove to be two years older than his father.

Answer. The book of Chronicles doth not mean in this place that Ahaziah was so old when he began to reign, for the book of Kings tells us plainly that he was twenty-two at that time, so that those forty-two years have reference to another thing, particularly to the house of Omri, and not the age of Ahaziah, for if we count from the beginning of the reign of Omri, we shall find that Ahaziah entered into his reign in the two and fortieth year from . The original words therefore are not to be translated as we render them. Ahaziah was two and forty years old, but Ahaziah was the son of the two and forty years, and this was anciently observed in that history among the Jews, called Soder Olam, or the order of the world. Now the reason why his reign is dated differently from all the rest of the kings of Judah, is because he did according to all the wickedness of the house of Omri, for Athaliah his mother was Ahab’s daughter, and she both perverted her husband Joram, and brought up this her son, Ahaziah, in all the idolatry of that wicked house; and therefore Ahaziah is not thought fit to be reckoned by the line of the kings of Judah, (and of the house of David, and the ancestors of Christ,) but by the house of Omri and Ahab. Thus a particular mark is set upon Joram by the evangelist Matthew, who leaves out the three succeeding generations, viz. Ahaziah, Joash, and Amaziah, and mentions Uzziah as the next. Here the three descents are omitted, according to what the psalmist saith, Psal. xxxvii. 28. “The seed of the wicked shall be cut off.” See the letter # which is the last letter of y\», the seed, and of yv\, the wicked. But out of that acrostical and alphabetical Psalm, in that very place, Dr. Lightfoot, vol. 1. p. 417. saith that this omission is most divinely done from the threatening of the second commandment, “Thou shall not commit idolatry, for I will visit the sins of the fathers on the children unto the third and fourth generation.” It is the manner of Scripture very often to leave out men’s names from certain stories and records, to show a distaste at some evil in them. Thus all Cain’s posterity is blotted out of the book of Chronicles, as it was out of the world by the flood. So Simeon is omitted in Moses’s blessings, Deut. xxxiii. for his cruelty at Shechem, and to Joseph. So Dan and Ephraim, at the sealing of the Lord’s people, Rev. chap. vii. because of idolatry, which began in the tribe of Dan. Judg. xviii. (and afterwards had its principal seat in the tribe of Ephraim). So Joab, from among David’s worthies, 2 Sam. xxiii. because of his bloodiness to Abner and Amasa. And such another close intimation of God’s displeasure at the wickedness of Joram, is to be seen, 2 Chron. xxii. 1, 2. where the reign of his son Ahaziah is not dated according to the custom and manner of the other kings of Judah, but by the style of the continuance of the house of Omri.