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 · 348 of 409

Matthew · Part 1

[11] Matt. i. 3. “And Judas begat Pharez and Zara of Thamar.” So it is remarked, in the 5th verse, that Salmon begat Booz of Rachab, and that Booz begat Obed of Ruth, and in the 6th verse, that David begat Solomon of her that had been the wife of Uriah. All the mothers are not noted, but only those which were either harlots or , except the wife of Uriah the Hittite, who was a wife of a . These are taken notice of, because Christ’s descending from several harlots and intimates unto us that all that are saved by Christ were sinners. That the church of Christ is made up wholly of such as were once sinners, that is, spiritual harlots, or adulterers and idolaters, thereby also typifying the calling of the .

[124] Matt. i. 16. “And Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.” This genealogy proves that the kingdom of Israel was Christ’s by right of inheritance. Christ, though he was not the real son of Joseph, yet was the legal son; with greater reason than, when a man took a wife, and died, and left no seed, his brother’s seed by her were to be looked upon as his, and had the right of inheritance.

[332] Matt. iii. 2. “ ye, for the kingdom of heaven is at hand.” The following are the places of the Old Testament from probably the Jews principally took their notion of the kingdom of heaven.

Dan. ii. 44,45. vii. 9-15. xxvi. 27.: Ps. xcvi. especially the four last verses; Ps. i. 1-7. compared with Dan. vii. 9 to 15.; Ps. xcvii. and xcviii. especially the last verse; Isa. ii. 1 to 6. and 15 to the end., ix. 6, 7. xi. xii. xxiv. 23. and especially verses 9, 10, 11. xxv. xxvi. xxvii. xxxii. 1 to 9. xxxv. xl. 3, 4, 5, 10, 11. xli. xlii. 1 to 22. xlix. lx. lxi. lxii. lxiii. 1 to 7. lxiv. 1, 2. lxv. 17 to the end,. lxvi.; Jer. xxiii. 5 to 9. xxx. 9. xxxi. xxxiii. especially ver. 15, 16.; Ezek. xxi. 27. xxxiv. 20 to the end,. xxxvii. 20 to the end.; Hosea ii 16 to the end.; Joel ii. 28 to the end,. iii. 9 to the end.; Amos ix. 11 to the end.; Micah iv. 1 to 9. v. vii. 8 to the end.; Obadiah. ver. 17 to the end., especially ver. 15, 16; Nahum i. 15.; Zeph. iii. 8 to the end.; Haggai ii. 1 to 10., and 21 to the end.; Zech. ii. 11, 12, 13. iii. 8, 9, 10. vi. 9 to the end., viii. 20 to the end., ix. 9 to the end., x. xii. xiii. xiv.; Mal. iii. 1 to 7., and 16 to the end., and chap. iv.

[9] Matt. iii. 7. “Who hath warned you to flee from the wrath to come?” Having respect principally to that wrath that should come upon those of the Jews who should reject the Messiah and continue in impenitence, both in their rejection from being the people of God, and judicial hardening, and those many great calamities that nation suffered after Christ’s ascension, especially their dreadful overthrow by the Romans.

[36] Matt. vi. 13. “And lead us not into temptation.” This includes trials brought upon us by God’s hand, as well as the temptation of lust. God often leads his children into these, and always for their good; but yet we are to pray against it, with submission to God’s will, because, simply considered, it is an evil.

[12] Matt. viii. 25. “And his disciples came to him, and awoke him, saying, Lord, save us, we perish.” This ship shadows to us the Christian church, which indeed it contained in it, with its head. God commonly suffers his people to be just upon the very brink of destruction before he delivers them; as here the tempest arose so much, that the ship was covered with waves. God seems to be asleep, and so lets them alone, as Christ was, and must be awaked by the earnest prayers and cries of his people, before he will deliver them; and says, as in Ps. xliv. 23. “Awake! why sleepest thou, O Lord? Arise; cast us not off for ever!” Ps. vii. 6. xxiii. lxxviii. 65. “Then will the Lord awake as one out of sleep, and like a mighty man that shouteth by reason of wine.”

[10] Matt. ix. 10. “And it came to pass as Jesus sat at meat in the house, behold, many and sinners came and sat down with him and his disciples.” Jesus ordering or preferring it to be thus, intimating the nature of the gospel and the design of his kingdom; the gospel , the feast of fat things, being offered freely to all nations and kinds of men, having respect to the calling of the .

[61] Matt. ix. 24. When Christ said, She is not dead, but sleepeth, thereby is meant that her soul was not finally separated from her body, so as to enter into the spiritual and eternal world; nor had there that transformation passed upon her soul from a middle state to perfect , or misery, and her soul was kept in a state of insensibility, as in a sound sleep, that her resurrection might not be inconvenient; therefore Christ also said, “Our friend Lazarus sleepeth.” His state was not changed, his soul not purified from sin, nor any way altered so as to prepare it for glory, but his state was only intermitted.

[355] Matt. xi. 25, 26. “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight.” Christ does not merely praise God, as God might be praised or glorified for his majesty and greatness, , or justice, or any perfection or glorious work of his, but he thanks him as one interested, as though it were a work of God, whereby he had received a benefit. And so it was, these persons to whom his Father had revealed these things were his before God had revealed them to them, for they were given him from eternity, and he had set his love upon them before the foundation of the world, and for their sakes he came into the world, and he knew them all by name, their names were written on his heart, and he looked upon them as himself; and therefore he thanks the Father for revealing those things to those who were his, whom he so loved, and for whom he was so greatly concerned, though they were but poor, weak, helpless, and despicable creatures, when he had passed by others more noble, more wise, and prudent; as a loving father, if he had a number of poor children, in themselves very mean and contemptible, might well be the more affected with the goodness of God, and justly have his heart more enlarged with thankfulness, if God should look on his poor children, bestowing infinite blessings upon them, when he saw that the rich and noble, potent and learned, were generally passed by. Persons themselves, that see themselves very weak, and distinguishingly contemptible, have the most cause to thank God for saving mercy to them, when they consider how they are distinguished from many far greater and more considerable than they; and so Christ looked upon it that he had like cause of thankfulness on this account, because they being from eternity given to him, he looked on them as himself, and on himself as they. Christ, the head of the church, here thanks the Father, with rejoicing in spirit, as Luke tells us, for that which will be the matter of the most exalted thanksgivings of the church itself to all eternity.

Christ thankfully acknowledges God’s kindness herein, because he did it of his own will: “Even so, Father, for so it seemed good in thy sight;” that is, without regard to their meanness, or others’ greatness. Compare this text with Rom. vi. 17.

[22] Matt. xii. 32. “It shall not be forgiven him, neither in this world nor in the world to come.” Some sins may not be forgiven in this world, that yet are forgiven in the world that is to come. God does not manifest his forgiveness in this world, but is provoked sometimes by the grievous fall of the godly, in a great measure to hide his face as long as they live. So that ever after they shall go hanging down their heads, even to their graves. God sometimes inflicts judgments that last as long as life, and their former joy and comfort is no more restored to its wonted degree until they die.

[2] Matt. xiii. 38. Luke xiii. 21. “The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, until the whole was leavened.” By three measures is meant the whole world: the progeny of the three sons of Noah, who settled the three parts of the world, Shem Asia, and Ham Africa, and Japhet Europe.

[136] Matt. xiv. 13, 14, 15. “But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed, for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just. And when one of them that sat at meat heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.” Christ had told his host that he should not invite his rich friends and neighbours, expecting to be invited to a feast again by them, but should invite those that could not invite him again; and he tells him he shall be blessed, and should be recompensed at the resurrection of the just, intimating that he should be rewarded by feasting them. Now the Jews thought that the resurrection would be when the Messiah came. By the kingdom of God, they understood the kingdom of the Messiah; and that is the reason that when Christ told the he should be blessed, for he should feast at the resurrection, that he makes this reply consenting to it, “They shall be blessed indeed, that shall eat bread in the kingdom of God.”

[39] Matt. xv. 21, 22. “Then Jesus went , and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out,” &c. The casting out of the devil out of the daughter of this woman, in my opinion, figures forth the casting the devil out of the and antiChristian world; Tyre frequently representing in the Scripture Sodom’s idolatrous kingdom.

[197] Matt. xvi. 28. ” I say unto you, There be some standing here, which shall not taste of death till they see the Son of man coming in his kingdom.” The disciples saw sufficient to answer this promise. Some of them immediately after, as we have an account in the beginning of the following chapter, saw Christ in his glory, in his transfiguration, in the like glory with that in which he will come to judgment, as far as it could well be seen by them in their frail state, and by their feeble eyes.

Again: They saw him coming in a glorious manner in the descent of the on the day of Pentecost, for that was a coming of Christ, wherein they saw him, agreeably to John xiv. 18, 19. “I will not leave you comfortless; I will come unto you. Yet a little while, and the world seeth me no more, but ye see me.” And this was a coming in his kingdom, for he came then to set up the Christian church, to introduce the gospel-dispensation, which seems to be called the kingdom of heaven. And respect is doubtless had to this by John the Baptist, and by Christ after him, when they preached, The kingdom of heaven is at hand.

Again: Some of them saw him coming in his kingdom at the destruction of Jerusalem, and an eye seems chiefly to be had to this event; for then was there a total end put to the Jewish church, and the Jewish dispensation, which is compared to the end of the world. The world that then was, the old state of things in the world with respect to religion that had subsisted so long a time, was then utterly and finally done away, and the kingdom of heaven succeeded the gospel-dispensation, or the kingdom was then fully established, the state of things thenceforward in the church was really evangelical. Christ did then in a very awful manner, and with a signal manifestation of his hand, destroy the enemies of his kingdom, and remarkably deliver his people; he then came to judgment; he judged his adversaries, and delivered his chosen people; there was a remarkable rewarding of men according to their works then. It is most apparent that Christ did call his appearing in that great event of the destruction of Jerusalem, and other events that attended it, his coming, Matt. xxiv. 2, 3. There Christ tells his disciples, when showing him the building of the temple, that not one stone shall be left on another; whereupon the disciples ask him, When these things shall be, and what should be the sign of his coming, and of the end of the world? And in his answer, he has respect still to the destruction of Jerusalem, as is evident by the 15th, 16th, 17th, 18th, 19th, and 20th verses. It is expressly said to be the desolation of Jerusalem. Compare these texts in Matt. with Luke xxi. 20. “And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is .” And ver. 23. “There shall be great distress in the land, and wrath upon that people;” and, in the 27th and 28th verses, he particularly gives his disciples a sign, whereby they might know the time and place of his coming; for Christ is there expressly speaking of his coming: he says, “So shall the coming of the Son of man be, for wheresoever the carcass is, there will the eagles be gathered together;” denoting it to be at Jerusalem, and at the time of its destruction by the Romans. See my Notes on these verses. There is no need of supposing that Christ here meant his coming in any other than a spiritual sense; for so Christ was wont to speak of things to come, when it is plain that he intended a spiritual fulfilment. So he speaks of the resurrection. “The hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.” Here he speaks of the resurrection of bodies at the end of the world, and the spiritual resurrection of souls together, including both in one and the same words, viz. “the dead shall hear the voice,” &c. He speaks as if it were but one event that he had respect to; but yet when he says, “it is coming,” he means one thing, even the resurrection of bodies, especially at the end of the world. When he says, “It now is,” he means another thing, viz. the resurrection of souls, by the preaching of the gospel; and the manner of speaking there, is very parallel to that in this and the foregoing verse. In the foregoing verse Christ says, “For the Son of man shall come in the glory of his Father, with his angels, and then shall he reward every man according to his works.” There he has a respect principally to his coming at the end of the world; but then in this verse, says he, “ I say unto you, There be some standing here, that shall not taste of death till they see the Son of man coming in his kingdom;” and now he has chiefly a respect to another event, viz. his appearing in the work that he will do at the destruction of Jerusalem, and therefore it can be no just objection against this explication, that Christ evidently meant the same coming in this as he did in the foregoing verse, for we ought not to dispute against plain facts. I cannot see that, if we explain the words as I have done, the case is any more than exactly parallel to that in those other words, John v. 25. and it is plain and evident that it is a common thing in Scripture that things are said to be fulfilled that have been spoken of in the same context, when they are only fulfilled in their type, and not in that which is ultimately intended. So Christ, speaking of his coming and the end of the world, says, “This generation shall not pass till all those things shall be fulfilled.” So the apostle John, speaking of the predictions there had been of the coming of antichrist, mentions the prophecies as being fulfilled in the false teachers there were then, “Even now,” says he, “there are many antichrists.” 1 John ii. 18.

But perhaps we are not sufficiently accurate, when we distinguish several events, as so many distinct accomplishments of the prediction so often given of Christ’s coming in his kingdom, to be understood in different senses; and so to look upon Christ’s coming at the effusion of the at Pentecost, as one coming of Christ in his kingdom; and his appearing in the events that were at the destruction of Jerusalem, as another coming of Christ in his kingdom; and his appearing in Constantine’s time as another, and at the destruction of antichrist as another, and at the end of the world as another. They seem rather to be spoken of in Scripture as several parts, or rather as several degrees, of the fulfilment of one event. That great event spoken of in Dan. vii. 13, 14. “And I saw in the night vision, and beheld one like the Son of man come with the clouds of heaven, and came to the Ancient of days, and they brought him near before him: and there was given to him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed:” which was what the Jews expected, and called the kingdom of heaven; and which John the Baptist and Christ had reference to, when they said, “The kingdom of heaven is at hand,” and which Christ has respect to in this place; also in the 24th Matt. I say, this great event is gradually accomplished; it is accomplished by several steps and degrees, and the great events that were al the descent of the at Pentecost, and at the destruction of Jerusalem, and in Constantine’s time, and the destruction of antichrist, and the end of the world, are all so many steps of the fulfilment of the same great event. When the descended at Pentecost, it was fulfilled in a degree: then the Son of man came, and then was his kingdom set up in the world in a glorious manner. When Jerusalem was destroyed, it was fulfilled in another greater step: then did he remarkably exercise his royal authority in judging his enemies, and putting an end to the old stale of things in the church, and beginning. a new world, establishing the church. When Constantine was destroyed it was fulfilled in a yet higher degree; and in a still far more glorious manner at the destruction of antichrist; but it is fulfilled in its most complete and perfect degree at the end of the world.

So that Christ has indeed respect to the same great events here as he spake of in the foregoing verse, and promises that some there should see the accomplishment of that event before they tasted of death; i. e. they should see that, which indeed should be an accomplishment of it in the beginning of it, in a glorious degree, though not in its most glorious degree.

Hence, also, it cannot be said, that Christ referred to the destruction of Jerusalem only, when he speaks of his coming in his kingdom, or merely to that and what went before it; or to the pouring out of the at Pentecost: but it was this great event in general which was to be accomplished in several degrees; though when he said they should see it before they tasted of death, he did not mean that they should see it in all its degrees.

The forementioned prophecy of Daniel, without doubt, had a respect not only to Christ’s coming at the end of the world, but also an important respect to his coming, as he did, in those events that occurred before some of them tasted of death: vid. No. 279. This prophecy of Daniel Christ doubtless had in his eye when he spake this; and doubtless the disciples understood him as meaning that; for the event foretold in this was what they and the Jews were big with expectation of, and had their eye upon, and always understood one another as referring to, when they spake of the coming of Christ in his kingdom; and therefore all that they would understand Christ as referring to, was, that some of them should see that prophecy accomplished before they died.

It need be no difficulty that Christ’s manner of expressing himself would lead them to expect that it should be accomplished in another manner; for the disciples knew that Christ was wont to speak to them in mystical language; and besides Christ, in expressing himself thus, does it but as referring to the prophecy or vision of Daniel. The expressions are taken out of that prophecy, and no wonder that events in visions and prophecies are represented mystically. And the disciples were not cheated in it; for there was as much accomplished as answered their expectation, while some of them lived, though not in the same manner; for they had poor mistaken notions what the kingdom of Christ was, yet they saw it accomplished in a move glorious sense than they expected.

[414] There is this that argues that Christ did not suppose that the end of the world would be in that generation, that when he is discoursing of the destruction of Jerusalem, and the end of the world, Matt. xxiv. and Luke xxi. and says to his disciples, Luke xxi. 32. “, I say unto you, this generation shall not pass away, till all be fulfilled;” yet he says in the same discourse, ver. 24. speaking of the terrible destruction of that land, “And they shall fall by the edge of the sword, and shall be led away captive into all nations, and Jerusalem shall be trodden down of the , till the times of the be fulfilled;” from it seems evident, that Christ did not expect that the end of the world would be before many ages, for first all these things must be accomplished that had been spoken of by Christ as forerunners of the destruction of Jerusalem; wars, and rumours of wars, and earthquakes, and famines; and yet the destruction of Jerusalem not very near, and the gospel must be preached to all nations, which must be a work of time. And many other things are mentioned, as the rising of false Christs, and false prophets, and persecutions, &c.; all which denote that considerable time was to pass before the destruction of Jerusalem; and then the whole land was to be destroyed by war and great distress, and the people were to be dispersed into all nations, which also must be a work of time; and then Jerusalem should be trodden down of the , till the times of the should be fulfilled, which at least intimates that Jerusalem was to lie a long time in ruins. Christ refers to the “time, times, and half a time,” in the 12th of Daniel, which is there exceeding plainly spoken of as a long time; and then it is supposed, in the words, that Jerusalem is to be again rebuilt after this, and rebuilt to some purpose, (not just rebuilt, and then immediately and eternally destroyed again,) before the end of so great a work as the rebuilding could be answered, so as to answer the designs of the restoration of the state, the peace and prosperity of the people in their own land. For the words imply a restoration of the people from their miserable state, as trodden down; and the times of the in Daniel, to which Christ refers, are spoken of by that prophet, very plainly and abundantly, as ending in a comfortable restoration of God’s people from a miserable ruined state. But to be rebuilt in a few years, in order to be eternally destroyed, is not worth the name of a restoration or end to their long-continued ruin. Besides, the mere rebuilding Jerusalem and restoring the state of the land, after such a total and long-continued destruction, must be the work of a great deal of time: it was a work of considerable time when the people returned from their Babylonish captivity.

[464] Christ’s kingdom comes by various steps and degrees, and so the end of the world is brought to pass in like manner by various steps; one step was the abolishing the Jewish state and their ecclesiastical economy, the peculiarities of which the apostle calls the rudiments of the world. Again, Christ’s kingdom was set up, and the world came to an end, in another step or degree, by the of the Roman empire; and so again at the destruction of antichrist. In each of these is a degree of the accomplishment of Christ’s kingdom, the resurrection, the judgment of the righteous and the wicked, and the end of the world. (See Note on Rev. xxi. 22. No. 73.)

[75] Matt. xvii. 21. “ this kind goeth not out but by prayer and fasting:” this kind as to the manner of possession and influence. There were dumb devils, and unclean devils, and a spirit of infirmity. Some only took the advantage of bodily distemper and disorder of the brain; others possessed them in a more extraordinary manner, so as to have their bodies more absolutely under their influence, using of them as they pleased, sometimes casting them into the fire, and sometimes into the water, as that spoken of in this place, and sometimes using their tongues as if they were their own, as did the man possessed with the legion.

[326] Matt. xvii. 27. “Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.” Which signifies that ministers of the gospel should receive of the temporal things of those that they preach the gospel to, whose souls they catch for Christ, for they are the fish of which gospel ministers are the fishers. Peter was a fisherman by trade, and Christ had commanded him to leave his net, and to follow him, and he would make him a fisher of men.

[45] Matt. xviii. 16. “And if he will not hear thee, then take with thee one or two more; that, in the mouth of two or three witnesses, every word may be established.” It is evident from the next verse, that the end of bringing these others, is that he may hear them and be convinced of the evil of what he has done, and not to entrap him in his words. They are come indeed as witnesses, that is, as witnesses of the evil of what he has done (for witnesses in scripture phrase are not only of facts). It is this only that is wanted; they are come because he will not hear the first, that he may hear when the voice of two or three concur in the matter; it is this that wants to be established, it is the main and the joint voice of several, has the same tendency to establish such wishing, when they jointly bear testimony of the evil of a thing, as in bearing testimony to a fact; the end of their joining together therefore is, that every word of their admonition may be heard; this is evidently the meaning of the place.

[324] Matt. xxi. “And when he drew unto Jerusalem, and was come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, saying unto them, go into the village over-against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.”

Christ’s solemn entry into Jerusalem, that we have an account of in this place, seems to represent his ascension into heaven; that which had before been very remarkably represented by the carrying of the ark into Jerusalem, and its ascending into mount Zion, into the sanctuary. This is here again represented by the entering of Christ himself, the antitype of the ark, into the same city Jerusalem, and his ascending up into the mountain of the temple, into the sanctuary there. As in the Roman triumph, the triumphing general entered Rome, and went first to the capitol, the chief temple in all the city. So that there was a literal ascension of Christ at this time into the mountain of the temple, the greatest type of heaven upon earth. And Jerusalem itself, the city he then entered into, was the next greatest type of heaven to the temple, for heaven is called “the Jerusalem which is above.”