Deuteronomyxxxii. 35.—Their foot shall slide in due time.
In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, that were God’s visible people, and lived under means of grace; and that notwithstanding all God’s wonderful works that he had wrought towards that people, yet remained, as is expressed verse 28, void of counsel, having no understanding in them; and that, under all the cultivations of heaven, brought forth bitter and poisonous fruit; as in the two verses next preceding the text.
The expression that I have chosen for my text,their foot shall slide in due time, seems to imply the following things relating to the punishment and destruction that these wicked Israelites were exposed to.
1. That they werealwaysexposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction’s coming upon them, being represented by their foot’s sliding. The same is expressed, Psalm lxxiii. 18: “Surely thou didst set them in slippery places; thou castedst them down into destruction.”
2. It implies that they were always exposed tosudden, unexpected destruction; as he that walks in slippery places is every moment liable to fall, he can’t foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once, without warning, which is also expressed in that Psalm lxxiii. 18, 19: “Surely thou didst set them in slippery places: thou castedst them down into destruction. How are they brought into desolation, asin a moment!”
3. Another thing implied is, that they are liable to fall ofthemselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.
4. That the reason why they are not fallen already, and don’t fall now, is only that God’s appointed time is not come. For it is said that when that due time, or appointed time comes,their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God won’t hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall to destruction; as he that stands in such slippery declining ground on the edge of a pit that he can’t stand alone, when he is let go he immediately falls and is lost.
The observation from the words that I would now insist upon is this,
There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.
There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.
By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God’s mere will had in the least degree or in any respect whatsoever any hand in the preservation of wicked men one moment.
The truth of this observation may appear by the following considerations.
1. There is no want ofpowerin God to cast wicked men into hell at any moment. Men’s hands can’t be strong when God rises up: the strongest have no power to resist him, nor can any deliver out of his hands.
He is not only able to cast wicked men into hell, but he can most easily do it. Sometimes an earthly prince meets with a great deal of difficulty to subdue a rebel that has found meansto fortify himself, and has made himself strong by the number of his followers. But it is not so with God. There is no fortress that is any defence against the power of God. Though hand join in hand, and vast multitudes of God’s enemies combine and associate themselves, they are easily broken in pieces: they are as great heaps of light chaff before the whirlwind; or large quantities of dry stubble before devouring flames. We find it easy to tread on and crush a worm that we see crawling on the earth; so ’tis easy for us to cut or singe a slender thread that any thing hangs by; thus easy is it for God, when he pleases, to cast his enemies down to hell. What are we, that we should think to stand before him, at whose rebuke the earth trembles, and before whom the rocks are thrown down!
2. Theydeserveto be cast into hell; so that divine justice never stands in the way, it makes no objection against God’s using his power at any moment to destroy them. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, “Cut it down, why cumbereth it the ground?” Luke xiii. 7. The sword of divine justice is every moment brandished over their heads, and ’tis nothing but the hand of arbitrary mercy, and God’s mere will, that holds it back.
3. They arealreadyunder a sentence of condemnation to hell. They don’t only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell: John iii. 18, “He that believeth not is condemned already.” So that every unconverted man properly belongs to hell; that is his place; from thence he is: John viii. 23, “Ye are from beneath:” and thither he is bound; ’tis the place that justice, and God’s word, and the sentence of his unchangeable law, assigns to him.
They are now the objects of that verysameanger andwrath of God, that is expressed in the torments of hell: and the reason why they don’t go down to hell at each moment is not because God, in whose power they are, is not then very angry with them; as angry as he is with many of those miserable creatures that he is now tormenting in hell, and do there feel and bear the fierceness of his wrath. Yea, God is a great deal more angry with great numbers that are now on earth, yea, doubtless, with many that are now in this congregation, that, it may be, are at ease and quiet, than he is with many of those that are now in the flames of hell.
So that it is not because God is unmindful of their wickedness, and don’t resent it, that he don’t let loose his hand and cut them off. God is not altogether such a one as themselves, though they may imagine him to be so. The wrath of God burns against them; their damnation don’t slumber; the pit is prepared; the fire is made ready; the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened her mouth under them.
5. Thedevilstands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The Scripture represents them as hisgoods, Luke xi. 21. The devils watch them; they are ever by them, at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back; if God should withdraw his hand by which they are restrained, they would in one moment fly upon their poor souls. The old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost.
6. There are in the souls of wicked men those hellishprinciplesreigning, that would presently kindle and flame out into hell-fire, if it were not for God’s restraints. There is laid inthe very nature of carnal men a foundation for the torments of hell: there are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell-fire. These principles are active and powerful, exceeding violent in their nature, and if it were not for the restraining hand of God upon them, they would soon break out, they would flame out after the same manner as the same corruptions, the same enmity does in the heart of damned souls, and would beget the same torments in ’em as they do in them. The souls of the wicked are in Scripture compared to the troubled sea, Isaiah lvii. 20. For the present God restrains their wickedness by his mighty power, as he does the raging waves of the troubled sea, saying, “Hitherto shalt thou come, and no further;” but if God should withdraw that restraining power, it would soon carry all afore it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should leave it without restraint, there would need nothing else to make the soul perfectly miserable. The corruption of the heart of man is a thing that is immoderate and boundless in its fury; and while wicked men live here, it is like fire pent up by God’s restraints, whenas if it were let loose, it would set on fire the course of nature; and as the heart is now a sink of sin, so, if sin was not restrained, it would immediately turn the soul into a fiery oven, or a furnace of fire and brimstone.
7. It is no security to wicked men for one moment, that there are novisible means of deathat hand. ’Tis no security to a natural man, that he is now in health, and that he don’t see which way he should now immediately go out of the world by any accident, and that there is no visible danger in any respect in his circumstances. The manifold and continual experience of the world in all ages shows that this is no evidence that a man is not on the very brink of eternity, and that the next step won’t be into another world. The unseen, unthought of ways and means of persons’ going suddenly out ofthe world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they won’t bear their weight, and these places are not seen. The arrows of death fly unseen at noonday; the sharpest sight can’t discern them. God has so many different, unsearchable ways of taking wicked men out of the world and sending ’em to hell, that there is nothing to make it appear that God had need to be at the expense of a miracle, or go out of the ordinary course of his providence, to destroy any wicked man, at any moment. All the means that there are of sinners’ going out of the world are so in God’s hands, and so absolutely subject to his power and determination, that it don’t depend at all less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case.
8. Natural men’sprudenceandcareto preserve their ownlives, or the care of others to preserve them, don’t secure ’em a moment. This, divine providence and universal experience does also bear testimony to. There is this clear evidence that men’s own wisdom is no security to them from death; that if it were otherwise we should see some difference between the wise and politic men of the world and others, with regard to their liableness to early and unexpected death; but how is it in fact? Eccles. ii. 16, “How dieth the wise man? As the fool.”
9. All wicked men’spainsandcontrivancethey use to escapehell, while they continue to reject Christ, and so remain wicked men, don’t secure ’em from hell one moment. Almost every natural man that hears of hell flatters himself that he shall escape it; he depends upon himself for his own security, he flatters himself in what he has done, in what he is now doing, or what he intends to do; every one lays out matters in his own mind how he shall avoid damnation, and flattershimself that he contrives well for himself, and that his schemes won’t fail. They hear indeed that there are but few saved, and that the bigger part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done: he don’t intend to come to that place of torment; he says within himself, that he intends to take care that shall be effectual, and to order matters so for himself as not to fail.
But the foolish children of men do miserably delude themselves in their own schemes, and in their confidence in their own strength and wisdom; they trust to nothing but a shadow. The bigger part of those that heretofore have lived under the same means of grace, and are now dead, are undoubtedly gone to hell; and it was not because they were not as wise as those that are now alive; it was not because they did not lay out matters as well for themselves to secure their own escape. If it were so that we could come to speak with them, and could inquire of them, one by one, whether they expected, when alive, and when they used to hear about hell, ever to be subjects of that misery, we, doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme good: I intended to take effectual care; but it came upon me unexpected; I did not look for it at that time, and in that manner; it came as a thief: death outwitted me: God’s wrath was too quick for me. O my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would do hereafter; and when I was saying peace and safety, then sudden destruction came upon me.”
10. God has laid himself underno obligation, by any promise, to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are givenin Christ, in whom all the promises are yea and amen. But surely they have no interest in the promises of the covenant of grace that are not the children of the covenant, and that do not believe in any of the promises of the covenant, and have no interest in the Mediator of the covenant.
So that, whatever some have imagined and pretended about promises made to natural men’s earnest seeking and knocking, ’tis plain and manifest, that whatever pains a natural man takes in religion, whatever prayers he makes, till he believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction.
So that thus it is, that natural men are held in the hand of God over the pit of hell; they have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked, his anger is as great towards them as to those that are actually suffering the executions of the fierceness of his wrath in hell, and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold ’em up one moment; the devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them and swallow them up; the fire pent up in their own hearts is struggling to break out; and they have no interest in any Mediator, there are no means within reach that can be any security to them. In short they have no refuge, nothing to take hold of; all that preserves them every moment is the mere arbitrary will, and uncovenanted, unobliged forbearance of an incensed God.
APPLICATION
The use may be ofawakeningto unconverted persons in this congregation. This that you have heard is the case of every one of you that are out of Christ. That world of misery, that lake of burning brimstone, is extended abroad under you.Thereis the dreadful pit of the glowing flames of the wrath of God; there is hell’s wide gaping mouth open; and you have nothing to stand upon, nor any thing to take hold of. There is nothing between you and hell but the air; ’tis only the power and mere pleasure of God that holds you up.
You probably are not sensible of this; you find you are kept out of hell, but don’t see the hand of God in it, but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw his hand, they would avail no more to keep you from falling than the thin air to hold up a person that is suspended in it.
Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell than a spider’s web would have to stop a falling rock. Were it not that so is the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun don’t willingly shine upon you to give you light to serve sin and Satan; the earth don’t willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air don’t willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with, and don’t willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. And theworld would spew you out, were it not for the sovereign hand of him who hath subjected it in hope. There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing floor.
The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose. ’Tis true, that judgment against your evil work has not been executed hitherto; the floods of God’s vengeance have been withheld; but your guilt in the mean time is constantly increasing, and you are every day treasuring up more wrath; the waters are continually rising, and waxing more and more mighty; and there is nothing but the mere pleasure of God that holds the waters back, that are unwilling to be stopped, and press hard to go forward. If God should only withdraw his hand from the floodgate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than it is, yea, ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.
The bow of God’s wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood.
Thus are all you that never passed under a great change of heart by the mighty power of the Spirit of God upon your souls; all that were never born again, and made new creatures, and raised from being dead in sin to a state of new and before altogether unexperienced light and life, (however you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, and may be strict in it), you are thus in the hands of an angry God; ’tis nothing but his mere pleasure that keeps you from being this moment swallowed up in everlasting destruction.
However unconvinced you may now be of the truth of what you hear, by and by you will be fully convinced of it. Those that are gone from being in the like circumstances with you see that it was so with them; for destruction came suddenly upon most of them; when they expected nothing of it, and while they were saying, Peace and safety: now they see, that those things that they depended on for peace and safety were nothing but thin air and empty shadows.
The God that holds you over the pit of hell, much as one holds a spider or some loathsome insect over the fire, abhors you, and is dreadfully provoked; his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times so abominable in his eyes, as the most hateful and venomous serpent is in ours. You have offended him infinitely more than ever a stubborn rebel did his prince: and yet it is nothing but his hand that holds you from falling into the fire every moment. ’Tis ascribed to nothing else, that you did not go to hell the last night; that you was suffered to awake again in this world after you closed your eyes to sleep; and there is no other reason to be given why you have not dropped into hell since you arose in the morning, but that God’s hand has held you up. There is no otherreason to be given why you han’t gone to hell since you have sat here in the house of God, provoking his pure eyes by your sinful wicked manner of attending his solemn worship. Yea, there is nothing else that is to be given as a reason why you don’t this very moment drop down into hell.°
O sinner! consider the fearful danger you are in. ’Tis a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God whose wrath is provoked and incensed as much against you as against many of the damned in hell. You hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it and burn it asunder; and you have no interest in any Mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment.
And consider here more particularly several things concerning that wrath that you are in such danger of.
1.Whosewrath it is. It is the wrath of the infinite God. If it were only the wrath of man, though it were of the most potent prince, it would be comparatively little to be regarded. The wrath of kings is very much dreaded, especially of absolute monarchs, that have the possessions and lives of their subjects wholly in their power, to be disposed of at their mere will. Prov. xx. 2, “The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.” The subject that very much enrages an arbitrary prince is liable to suffer the most extreme torments that human art can invent, or human power can inflict. But the greatest earthly potentates, in their greatest majesty and strength, and when clothed in their greatest terrors, are but feeble, despicable worms of the dust, in comparison of the great and almighty Creator and King of heaven and earth: it is but little that they can do when most enraged, and when they have exertedthe utmost of their fury. All the kings of the earth before God are as grasshoppers; they are nothing, and less than nothing: both their love and their hatred is to be despised. The wrath of the great King of kings is as much more terrible than theirs, as his majesty is greater. Luke xii. 4, 5, “And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.”
2. ’Tis thefiercenessof his wrath that you are exposed to. We often read of thefuryof God; as in Isaiah lix. 18: “According to their deeds, accordingly he will repay fury to his adversaries.” So Isaiah lxvi. 15, “For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.” And so in many other places. So we read of God’sfierceness, Rev. xix. 15. There we read of “the wine-press of the fierceness and wrath of Almighty God.” The words are exceeding terrible: if it had only been said, “the wrath of God,” the words would have implied that which is infinitely dreadful: but ’tis not only said so, but “the fierceness and wrath of God.” The fury of God! The fierceness of Jehovah! Oh, how dreadful must that be! Who can utter or conceive what such expressions carry in them! But it is not only said so, but “the fierceness and wrath of Almighty God.” As though there would be a very great manifestation of his almighty power in what the fierceness of his wrath should inflict, as though omnipotence should be as it were enraged, and exerted, as men are wont to exert their strength in the fierceness of their wrath. Oh! then, what will be the consequence! What will become of the poor worm that shall suffer it! Whose hands can be strong! And whose heart endure! To what a dreadful, inexpressible, inconceivable depth of misery must the poor creature be sunk who shall be the subject of this!
Consider this, you that are here present, that yet remain in an unregenerate state. That God will execute the fierceness of his anger implies that he will inflict wrath without any pity. When God beholds the ineffable extremity of your case, and sees your torment so vastly disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it were, into an infinite gloom; he will have no compassion upon you, he will not forbear the executions of his wrath, or in the least lighten his hand; there shall be no moderation or mercy, nor will God then at all stay his rough wind; he will have no regard to your welfare, nor be at all careful lest you should suffer too much in any other sense, than only that you should not suffer beyond what strict justice requires: nothing shall be withheld because it is so hard for you to bear. Ezek. viii. 18, “Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.” Now God stands ready to pity you; this is a day of mercy; you may cry now with some encouragement of obtaining mercy: but when once the day of mercy is past, your most lamentable and dolorous cries and shrieks will be in vain; you will be wholly lost and thrown away of God, as to any regard to your welfare; God will have no other use to put you to, but only to suffer misery; you shall be continued in being to no other end; for you will be a vessel of wrath fitted to destruction; and there will be no other use of this vessel, but only to be filled full of wrath: God will be so far from pitying you when you cry to him, that ’tis said he will only “laugh and mock,” Prov. i. 25, 26, &c.
How awful are those words, Isaiah lxiii. 3, which are the words of the great God: “I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.” ’Tis perhaps impossible to conceive of words that carry in themgreater manifestations of these three things, viz., contempt and hatred and fierceness of indignation. If you cry to God to pity you, he will be so far from pitying you in your doleful case, or showing you the least regard or favor, that instead of that he’ll only tread you under foot: and though he will know that you can’t bear the weight of omnipotence treading upon you, yet he won’t regard that, but he will crush you under his feet without mercy; he’ll crush out your blood, and make it fly, and it shall be sprinkled on his garments, so as to stain all his raiment. He will not only hate you, but he will have you in the utmost contempt; no place shall be thought fit for you but under his feet, to be trodden down as the mire of the streets.
3. The misery you are exposed to is that which God will inflict to that end, that he mightshowwhat thatwrathofJehovahis. God hath had it on his heart to show to angels and men, both how excellent his love is, and also how terrible his wrath is. Sometimes earthly kings have a mind to show how terrible their wrath is, by the extreme punishments they would execute on those that provoke ’em. Nebuchadnezzar, that mighty and haughty monarch of the Chaldean empire, was willing to show his wrath when enraged with Shadrach, Meshech, and Abednego; and accordingly gave order that the burning fiery furnace should be heated seven times hotter than it was before; doubtless, it was raised to the utmost degree of fierceness that human art could raise it; but the great God is also willing to show his wrath, and magnify his awful Majesty and mighty power in the extreme sufferings of his enemies. Rom. ix. 22, “What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?” And seeing this is his design, and what he has determined, to show how terrible the unmixed, unrestrained wrath, the fury and fierceness of Jehovah is, he will do it to effect. There will be somethingaccomplished and brought to pass that will be dreadful with a witness. When the great and angry God hath risen up and executed his awful vengeance on the poor sinner, and the wretch is actually suffering the infinite weight and power of his indignation, then will God call upon the whole universe to behold that awful majesty and mighty power that is to be seen in it. Isa. xxxiii. 12, 13, 14, “And the people shall be as the burnings of lime, as thorns cut up shall they be burnt in the fire. Hear, ye that are far off, what I have done; and ye that are near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites,” &c.
Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty, and terribleness, of the Omnipotent God shall be magnified upon you in the ineffable strength of your torments. You shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and adore that great power and majesty. Isa. lxvi. 23, 24, “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”
4. It iseverlastingwrath. It would be dreadful to suffer this fierceness and wrath of Almighty God one moment; but you must suffer it to all eternity: there will be no end to this exquisite, horrible misery. When you look forward, you shall see a long forever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you willabsolutely despair of ever having any deliverance, any end, any mitigation, any rest at all; you will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty, merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite. Oh, who can express what the state of a soul in such circumstances is! All that we can possibly say about it gives but a very feeble, faint representation of it; it is inexpressible and inconceivable: for “who knows the power of God’s anger?”
How dreadful is the state of those that are daily and hourly in danger of this great wrath and infinite misery! But this is the dismal case of every soul in this congregation that has not been born again, however moral and strict, sober and religious, they may otherwise be. Oh, that you would consider it, whether you be young or old! There is reason to think that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing it would be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him! But alas! instead of one, how many is it likely will remember this discourse in hell! And it would be a wonder, if some that are now present should not be in hell in a very short time, before this year is out. And it would be no wonderif some persons that now sit here in some seats of this meeting-house in health, and quiet and secure, should be there before to-morrow morning. Those of you that finally continue in a natural condition, that shall keep out of hell longest, will be there in a little time! Your damnation don’t slumber; it will come swiftly and, in all probability, very suddenly upon many of you. You have reason to wonder that you are not already in hell. ’Tis doubtless the case of some that heretofore you have seen and known, that never deserved hell more than you and that heretofore appeared as likely to have been now alive as you. Their case is past all hope; they are crying in extreme misery and perfect despair. But here you are in the land of the living and in the house of God, and have an opportunity to obtain salvation. What would not those poor, damned, hopeless souls give for one day’s such opportunity as you now enjoy!
And now you have an extraordinary opportunity, a day wherein Christ has flung the door of mercy wide open, and stands in the door calling and crying with a loud voice to poor sinners; a day wherein many are flocking to him and pressing into the Kingdom of God. Many are daily coming from the east, west, north and south; many that were very likely in the same miserable condition that you are in are in now a happy state, with their hearts filled with love to him that has loved them and washed them from their sins in his own blood, and rejoicing in hope of the glory of God. How awful is it to be left behind at such a day! To see so many others feasting, while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart and howl for vexation of spirit! How can you rest for one moment in such a condition? Are not your souls as precious as the souls of the people at Suffield,[15]where they are flocking from day to day to Christ?
Are there not many here that have lived long in the world that are not to this day born again, and so are aliens from the commonwealth of Israel and have done nothing ever since they have lived but treasure up wrath against the day of wrath? Oh, sirs, your case in an especial manner is extremely dangerous; your guilt and hardness of heart is extremely great. Don’t you see how generally persons of your years are passed over and left in the present remarkable and wonderful dispensation of God’s mercy? You had need to consider yourselves and wake thoroughly out of sleep; you cannot bear the fierceness and the wrath of the infinite God.
And you that are young men and young women, will you neglect this precious season that you now enjoy, when so many others of your age are renouncing all youthful vanities and flocking to Christ? You especially have now an extraordinary opportunity; but if you neglect it, it will soon be with you as it is with those persons that spent away all the precious days of youth in sin and are now come to such a dreadful pass in blindness and hardness.
And you children that are unconverted, don’t you know that you are going down to hell to bear the dreadful wrath of that God that is now angry with you every day and every night? Will you be content to be the children of the devil, when so many other children in the land are converted and are become the holy and happy children of the King of kings?
And let every one that is yet out of Christ and hanging over the pit of hell, whether they be old men and women or middle-aged or young people or little children, now hearken to the loud calls of God’s word and providence. This acceptable year of the Lord that is a day of such great favor to some will doubtless be a day of as remarkable vengeance to others. Men’s hearts harden and their guilt increases apace at such a day as this, if they neglect their souls. And never was there so great danger of such persons being given up to hardness of heart andblindness of mind. God seems now to be hastily gathering in his elect in all parts of the land; and probably the bigger part of adult persons that ever shall be saved will be brought in now in a little time, and that it will be as it was on that great outpouring of the Spirit upon the Jews in the Apostles’ days, the election will obtain and the rest will be blinded. If this should be the case with you, you will eternally curse this day, and will curse the day that ever you was born to see such a season of the pouring out of God’s Spirit, and will wish that you had died and gone to hell before you had seen it. Now undoubtedly it is as it was in the days of John the Baptist, the axe is in an extraordinary manner laid at the root of the trees, that every tree that bringeth not forth good fruit may be hewn down and cast into the fire.
Therefore let every one that is out of Christ now awake and fly from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over great part of this congregation. Let every one fly out of Sodom. “Haste and escape for your lives, look not behind you, escape to the mountain, lest ye be consumed.”
Ezek.xix. 12.—Her strong rods were broken and withered.
In order to a right understanding and improving these words, these four things must be observed and understood concerning them.
1.Who she isthat is here represented as having had strong rods, viz., the Jewish community, [who] here, as often elsewhere, is called the people’s mother. She is here compared to a vine planted in a very fruitful soil, verse 10. The Jewish church and state is often elsewhere compared to a vine; as Psalm lxxx. 8, &c., Isai. v. 2, Jer. ii. 21, Ezek. xv., and chapter xvii. 6.
2. What is meant byher strong rods, viz., her wise, able, and well qualified magistrates or rulers. That the rulers or magistrates are intended is manifest by verse 11: “And she had strong rods for the sceptres of them that bare rule.” And by rods that were strong, must be meant such rulers as were well qualified for magistracy, such as had great abilities and other qualifications fitting them for the business of rule. They were wont to choose a rod or staff of the strongest and hardest sort of wood that could be found, for the mace or sceptre of a prince; such a one only being counted fit for such a use: and this generally was overlaid with gold.
It is very remarkable that such a strong rod should grow out of a weak vine; but so it had been in Israel, through God’s extraordinary blessing, in times past. Though the nation is spoken of here, and frequently elsewhere, as weak and helplessin itself and entirely dependent as a vine, that is the weakest of all trees, that can’t support itself by its own strength, and never stands but as it leans on or hangs by something else that is stronger than itself; yet God had caused many of her sons to be strong rods, fit for sceptres; he had raised up in Israel many able and excellent princes and magistrates in days past, that had done worthily in their day.
Jonathan Edwards
The Meeting-house at Northamptonin which Edwards Preached. Erected 1737.
3. It should be understood and observed what is meant by these strong rods beingbroken and withered, viz., these able and excellent rulers being removed by death. Man’s dying is often compared in Scripture to the withering of the growth of the earth.
4. It should be observedafter what mannerthe breaking and withering of these strong rods is here spoken of, viz., as a great and awful calamity that God had brought upon that people. ’Tis spoken of as one of the chief effects of God’s fury and dreadful displeasure against them. “But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit; her strong rods were broken and withered, the fire hath consumed them.” The great benefits she enjoyed while her strong rods remained are represented in the preceding verse: “And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.” And the terrible calamities that attended the breaking and withering of her strong rods, are represented in the two verses next following the text: “And now she is planted in the wilderness, in a dry and thirsty ground. And fire is gone out of a rod of her branches, which hath devoured her fruit.” And in the conclusion in the next words is very emphatically declared the worthiness of such a dispensation to be greatly lamented: “So that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.”
That which I therefore observe from the words of the text to be the subject of discourse at this time, is this:
When God by death removes from a people those in place of public authority and rule that have been as strong rods, ’tis an awful judgment of God on that people, and worthy of great lamentation.
When God by death removes from a people those in place of public authority and rule that have been as strong rods, ’tis an awful judgment of God on that people, and worthy of great lamentation.
In discoursing on this proposition, I would,
I. Show what kind of rulers may fitly be called strong rods.
II. Show why the removal of such rulers from a people, by death, is to be looked upon as an awful judgment of God on that people, and is greatly to be lamented.
I. I would observe what qualifications of those who are in public authority and rule may properly give them the denomination ofstrong rods.
1. One qualification of rulers whence they may properly be denominated strong rods isgreat ability for the management of public affairs. When they that stand in place of public authority are men of great natural abilities, when they are men of uncommon strength of reason and largeness of understanding; especially when they have remarkably a genius for government, a peculiar turn of mind fitting them to gain an extraordinary understanding in things of that nature, giving ability, in an especial manner, for insight into the mysteries of government, and discerning those things wherein the public welfare or calamity consists and the proper means to avoid the one and promote the other; an extraordinary talent at distinguishing what is right and just from that which is wrong and unequal, and to see through the false colors with which injustice is often disguised, and unravel the false, subtle arguments and cunning sophistry that is often made use of to defend iniquity; and when they have not only great natural abilities in these respects, but when their abilities and talents have been improved bystudy, learning, observation and experience; and when by these means they have obtained great actual knowledge; when they have acquired great skill in public affairs and things requisite to be known in order to their wise, prudent, and effectual management; when they have obtained a great understanding of men and things, a great knowledge of human nature and of the way of accommodating themselves to it, so as most effectually to influence it to wise purposes; when they have obtained a very extensive knowledge of men with whom they are concerned in the management of public affairs, either those that have a joint concern in government or those that are to be governed; and when they have also obtained a very full and particular understanding of the state and circumstances of the country or people that they have the care of, and know well their laws and constitution and what their circumstances require; and likewise have a great knowledge of the people of neighbor nations, states, or provinces with whom they have occasion to be concerned in the management of public affairs committed to them; these things all contribute to the rendering those that are in authority fit to be denominated strong rods.
2. When they have not only great understanding butlargeness of heart and a greatness and nobleness of disposition, this is another qualification that belongs to the character of a strong rod.
Those that are by divine Providence set in places of public authority and rule are calledgods, andsons of the Most High, Psalm lxxxii. 6. And therefore ’tis peculiarly unbecoming them to be of a mean spirit, a disposition that will admit of their doing those things that are sordid and vile; as when they are persons of a narrow, private spirit, that may be found in little tricks and intrigues to promote their private interest, will shamefully defile their hands to gain a few pounds, are not ashamed to nip and bite others, grind the faces of the poor and screw upon their neighbors, and will take advantage of theirauthority or commission to line their own pockets with what is fraudulently taken or withheld from others. When a man in authority is of such a mean spirit, it weakens his authority and makes him justly contemptible in the eyes of men and is utterly inconsistent with his being astrong rod.
But on the contrary, it greatly establishes his authority, and causes others to stand in awe of him, when they see him to be a man of greatness of mind, one that abhors those things that are mean and sordid, and not capable of a compliance with them; one that is of a public spirit, and not of a private, narrow disposition; a man of honor, and not a man of mean artifice and clandestine management for filthy lucre, and one that abhors trifling and impertinence, or to waste away his time, that should be spent in the service of God, his king, or his country, in vain amusements and diversions and in the pursuit of the gratifications of sensual appetites; as God charges the rulers in Israel, that pretended to be their great and mighty men, with being mighty to drink wine and men of strength to mingle strong drink. There don’t seem to be any reference to their being men of strong heads and able to bear a great deal of strong drink, as some have supposed. There is a severe sarcasm in the words; for the prophet is speaking of the great men, princes and judges in Israel (as appears by the verse next following), which should be mighty men, strong rods, men of eminent qualifications, excelling in nobleness of spirit, of glorious strength and fortitude of mind; but instead of that, they were mighty or eminent for nothing but gluttony and drunkenness.
3. When those that are in authority are endowed with much ofa spirit of government, this is another thing that entitles them to the denomination of strong rods. When they not only are men of great understanding and wisdom in affairs that appertain to government, but have also a peculiar talent at using their knowledge and exerting themselves in this great andimportant business, according to their great understanding in it; when they are men of eminent fortitude and are not afraid of the faces of men, are not afraid to do the part that properly belongs to them as rulers, though they meet with great opposition, and the spirits of men are greatly irritated by it; when they have a spirit of resolution and activity, so as to keep the wheels of government in proper motion and to cause judgment and justice to run down as a mighty stream; when they have not only a great knowledge of government and the things that belong to it in the theory, but it is, as it were, natural to them to apply the various powers and faculties with which God has endowed them, and the knowledge they have obtained by study and observation, to that business, so as to perform it most advantageously and effectually.
4.Stability and firmness of integrity, fidelity and piety in the exercise of authorityis another thing that greatly contributes to, and is very essential in, the character of a strong rod.
When he that is in authority is not only a man of strong reason and great discerning to know what is just, but is a man of strict integrity and righteousness, is firm and immovable in the execution of justice and judgment; and when he is not only a man of great ability to bear down vice and immorality, but has a disposition agreeable to such ability; is one that has a strong aversion to wickedness and is disposed to use the power God has put into his hands to suppress it; and is one that not only opposes vice by his authority, but by his example; when he is one of inflexible fidelity, will be faithful to God whose minister he is to his people for good, is immovable in his regard to his supreme authority, his commands and his glory, and will be faithful to his king and country; will not be induced by the many temptations that attend the business of men in public authority basely to betray his trust; will not consent to do what he thinks not to be for the public good for his own gainor advancement, or any private interest; is one that is well principled, and is firm in acting agreeably to his principles, and will not be prevailed with to do otherwise through fear or favor, to follow a multitude, or to maintain his interest in any on whom he depends for the honor or profit of his place, whether it be prince or people; and is also one of that strength of mind, whereby he rules his own spirit,—these things do very eminently contribute to a ruler’s title to the denomination of astrong rod.
5. And lastly, it also contributes to the strength of a man in authority by which he may be denominated astrong rod, when he is insuch circumstances as give him advantagefor the exercise of his strength for the public good; as his being a person of honorable descent, of a distinguished education, his being a man of estate, one that is advanced in years, one that has long been in authority, so that it is become, as it were, natural for the people to pay him deference, to reverence him, to be influenced and governed by him and submit to his authority; his being extensively known and much honored and regarded abroad; his being one of a good presence, majesty of countenance, decency of behavior, becoming one in authority; of forcible speech, &c. These things add to his strength and increase his ability and advantage to serve his generation in the place of a ruler, and therefore in some respect serve to render him one that is the more fitly and eminently called astrong rod.
I now proceed,
II. To show that when such strong rods are broken and withered by death, ’tis an awful judgment of God on the people that are deprived of them and worthy of great lamentation.
And that on two accounts:
1. By reason of the manypositive benefitsand blessings to a people that such rulers are the instruments of.
Almost all the prosperity of a public society and civil community does, under God, depend on their rulers. They arelike the main springs or wheels in a machine that keep every part in their due motion, and are in the body politic, as the vitals in the body natural, and as the pillars and foundation in a building. Civil rulers are called “the foundations of the earth,” Psalm lxxxii. 5, and xi. 3.
The prosperity of a people depends more on their rulers than is commonly imagined. As they have the public society under their care and power, so they have advantage to promote the public interest every way; and if they are such rulers as have been spoken of, they are some of the greatest blessings to the public. Their influence has a tendency to promote their wealth and cause their temporal possessions and blessings to abound: and to promote virtue amongst them, and so to unite them one to another in peace and mutual benevolence, and make them happy in society, each one the instrument of his neighbor’s quietness, comfort and prosperity; and by these means to advance their reputation and honor in the world; and which is much more, to promote their spiritual and eternal happiness. Therefore, the wise man says, Eccles. x. 17, “Blessed art thou, O land, when thy king is the son of nobles.”
We have a remarkable instance and evidence of the happy and great influence of such a strong rod as has been described to promote the universal prosperity of a people in the history of the reign of Solomon, though many of the people were uneasy under his government, and thought him too rigorous in his administration (see 1 Kings xii. 4). “Judah and Israel dwelt safely, every man under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon,” 1 Kings iv. 25. “And he made silver to be among them as stones for abundance,” chap x. 27. “And Judah and Israel were many, eating and drinking and making merry,” [chap. iv. 20]. The queen of Sheba admired and was greatly affected with the happiness of the people under the government of such a strong rod: 1 Kings x. 8, 9, says she, “Happy are thy men, happyare these thy servants which stand continually before thee, and that hear thy wisdom. Blessed be the Lord thy God which delighted in thee, to set thee on the throne of Israel; because the Lord loved Israel forever, therefore made he thee king, to do judgment and justice.”
The flourishing state of the kingdom of Judah, while they had strong rods for the sceptres of them that bare rule, is taken notice of in our context: “Her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.”
Such rulers are eminently the ministers of God to his people for good: they are great gifts of the Most High to a people and blessed tokens of his favor and vehicles of his goodness to them, and therein images of his own Son, the grand medium of all God’s goodness to fallen mankind: and therefore, all of them are calledsons of the Most High. All civil rulers, if they are, as they ought to be, such strong rods as have been described, will be like the Son of the Most High, vehicles of good to mankind, and like him, will be as the light of the morning when the sun riseth, even a morning without clouds, as the tender grass springeth out of the earth, by clear shining after rain. And therefore, when a people are bereaved of them, they sustain an unspeakable loss and are the subjects of a judgment of God that is greatly to be lamented.
2. On account of thegreat calamitiessuch rulers area defence from. Innumerable are the grievous and fatal calamities which public societies are exposed to in this evil world, which they can have no defence from without order and authority. If a people are without government, they are like a city broken down and without walls, encompassed on every side by enemies and become unavoidably subject to all manner of confusion and misery.
Government is necessary todefend communities from miseries from within themselves; from the prevalence of intestinediscord, mutual injustice and violence; the members of the society continually making a prey one of another, without any defence one from another. Rulers are the heads of union in public societies, that hold the parts together; without which nothing else is to be expected than that the members of the society will be continually divided against themselves, every one acting the part of an enemy to his neighbor, every one’s hand against every man and every man’s hand against him; going on in remediless and endless broils and jarring till the society be utterly dissolved and broken in pieces and life itself, in the neighborhood of our fellow creatures, becomes miserable and intolerable.
We may see the need of government in societies by what is visible in families, those lesser societies of which all public societies are constituted. How miserable would these little societies be, if all were left to themselves, without any authority or superiority in one above another or any head of union and influence among them? We may be convinced by what we see of the lamentable consequences of the want of a proper exercise of authority and maintenance of government in families that yet are not absolutely without all authority. No less need is there of government in public societies, but much more, as they are larger. A very few may possibly, without any government, act by concert, so as to concur in what shall be for the welfare of the whole; but this is not to be expected among a multitude, constituted of many thousands, of a great variety of tempers, and different interests.
As government is absolutely necessary, so there is a necessity ofstrong rodsin order to it: the business being such as requires persons so qualified: no other being sufficient for, or well capable of the government of, public societies: and therefore, those public societies are miserable that have not such strong rods for sceptres to rule: Eccles. x. 16, “Woe to thee, O land, when thy king is a child.”
As government, and strong rods for the exercise of it, are necessary to preserve public societies from dreadful and fatal calamities arising from among themselves; so no less requisite are they todefend the community from foreign enemies. As they are like the pillars of a building, so they are also like the walls and bulwarks of a city: they are under God the main strength of a people in a time of war and the chief instruments of their preservation, safety and rest. This is signified in a very lively manner in the words that are used by the Jewish community in her Lamentations to express the expectations she had from her princes: Lam. iv. 29, “The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.” In this respect also such strong rods are sons of the Most High and images or resemblances of the Son of God, viz., as they are their saviours from their enemies; as the judges that God raised up of old in Israel are called, Nehem. ix. 27: “Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies.”
Thus both the prosperity and safety of a people under God, depends on such rulers as arestrong rods. While they enjoy such blessings, they are wont to be like a vine planted in a fruitful soil, with her stature exalted among the thick branches, appearing in her height with the multitude of her branches; but when they have no strong rod to be a sceptre to rule, they are like a vine planted in a wilderness that is exposed to be plucked up and cast down to the ground, to have her fruit dried up with the east wind, and to have fire coming out of her own branches to devour her fruit.
On these accounts, when a people’s strong rods are broken and withered, ’tis an awful judgment of God on that people,and worthy of great lamentation: as when King Josiah (who was doubtless one of the strong rods referred to in the text) was dead, the people made great lamentation for him, 2 Chron. xxxv. 24, 25: “And they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the Lamentations.”
APPLICATION
I come now to apply these things to our own case, under the late awful frown of divine Providence upon us in removing by death that honorable person in public rule and authority, an inhabitant of this town and belonging to this congregation and church, who died at Boston the last Lord’s day.
He was eminently astrong rodin the forementioned respects. As to his natural abilities, strength of reason, greatness and clearness of discerning and depth of penetration, he was one of the first rank: it may be doubted whether he has left his superior in these respects in these parts of the world. He was a man of a truly great genius, and his genius was peculiarly fitted for the understanding and managing of public affairs.
And as his natural capacity was great, so was the knowledge that he had acquired, his understanding being greatly improved by close application of mind to those things he was called to be concerned in, and by a very exact observation of them and long experience in them. He had indeed a great insight into the nature of public societies, the mysteries of government and the affairs of peace and war: he had a discerning that very few have of the things wherein the public weal consists, and whatthose things are that do expose public societies, and of the proper means to avoid the latter and promote the former. He was quick in his discerning, in that in most cases, especially such as belonged to his proper business, he at first sight would see further than most men when they had done their best; but yet he had a wonderful faculty of improving his own thoughts by meditation, and carrying his views a greater and greater length by long and close application of mind. He had an extraordinary ability to distinguish right and wrong in the midst of intricacies and circumstances that tended to perplex and darken the case: he was able to weigh things, as it were, in a balance, and to distinguish those things that were solid and weighty from those that had only a fair show without substance, which he evidently discovered in his accurate, clear and plain way of stating and committing causes to a jury, from the bench, as by others hath been observed. He wonderfully distinguished truth from falsehood, and the most labored cases seemed always to lie clear in his mind, his ideas properly ranged—and he had a talent of communicating them to every one’s understanding, beyond almost any one; and if any were misguided, it was not because truth and falsehood, right and wrong, were not well distinguished.
He was probably one of the ablest politicians that ever New England bred: he had a very uncommon insight into human nature, and a marvellous ability to penetrate into the particular tempers and dispositions of such as he had to deal with, and to discern the fittest way of treating them, so as most effectually to influence them to any good and wise purpose.
And never perhaps was there a person that had a more extensive and thorough knowledge of the state of this land and its public affairs, and of persons that were jointly concerned in them: he knew this people and their circumstances, and what their circumstances required: he discerned the diseases of this body, and what were the proper remedies, as an able andmasterly physician. He had a great acquaintance with the neighboring colonies, and also the neighbor nations on this continent, with whom we are concerned in our public affairs: he had a far greater knowledge than any other person in the land of the several nations of Indians in these northern parts of America, their tempers, manners and the proper way of treating them, and was more extensively known by them than any other person in the country: and no other person in authority in this province had such an acquaintance with the people and country of Canada, the land of our enemies, as he.
He was exceeding far from a disposition and forwardness to intermeddle with other people’s business; but as to what belonged to the offices he sustained and the important affairs that he had the care of, he had a great understanding of what belonged to them. I have often been surprised at the length of his reach, and what I have seen of his ability to foresee and determine the consequences of things, even at a great distance, and quite beyond the sight of other men. He was not wavering and unsteady in his opinion: his manner was never to pass a judgment rashly, but was wont first thoroughly to deliberate and weigh an affair; and in this, notwithstanding his great abilities, he was glad to improve [by] the help of conversation and discourse with others, and often spake of the great advantage he found by it; but when, on mature consideration, he had settled his judgment, he was not easily turned from it by false colors and plausible pretences and appearances.
And besides his knowledge of things belonging to his particular calling as a ruler, he had also a great degree of understanding in things belonging to his general calling as a Christian. He was no inconsiderable divine. He was a wise casuist, as I know by the great help I have found from time to time by his judgment and advice in cases of conscience wherein I have consulted him: and indeed I scarce knew the divine that I ever found more able to help and enlighten the mind in such casesthan he. And he had no small degree of knowledge in things pertaining to experimental religion; but was wont to discourse on such subjects, not only with accurate doctrinal distinctions, but as one intimately and feelingly acquainted with these things.
He was not only great in speculative knowledge, but his knowledge was practical; such as tended to a wise conduct in the affairs, business and duties of life; so as properly to have the denomination of wisdom, and so as properly and eminently to invest him with the character of a wise man. And he was not only eminently wise and prudent in his own conduct, but was one of the ablest and wisest counsellors of others in any difficult affair.
The greatness and honorableness of his disposition was answerable to the largeness of his understanding. He was naturally of a great mind. In this respect he was truly theson of nobles. He greatly abhorred things which were mean and sordid, and seemed to be incapable of a compliance with them. How far was he from trifling and impertinence in his conversation! How far from a busy, meddling disposition! How far from any sly and clandestine management to fill his pockets with what was fraudulently withheld or violently squeezed from the laborer, soldier or inferior officer! How far from taking advantage from his commission or authority or any superior power he had in his hands, or the ignorance, dependence or necessities of others, to add to his own gains with what property belonged to them, and with what they might justly expect as a proper reward for any of their services! How far was he from secretly taking bribes offered to induce him to favor any man in his cause, or by his power or interest to promote his being advanced to any place of public trust, honor or profit! How greatly did he abhor lying and prevaricating! And how immovably steadfast was he to exact truth! His hatred of those things that were mean and sordid was so apparent and wellknown, that it was evident that men dreaded to appear in any thing of that nature in his presence.
He was a man remarkably of a public spirit, a true lover of his country and greatly abhorred the sacrificing the public welfare to private interest.
He was very eminently endowed with a spirit of government. The God of nature seemed to have formed him for government, as though he had been made on purpose, and cast into a mould by which he should be every way fitted for the business of a man in public authority. Such a behavior and conduct was natural to him as tended to maintain his authority and possess others with awe and reverence, and to enforce and render effectual what he said and did in the exercise of his authority. He did notbear the sword in vain: he was truly aterror to evil doers. What I saw in him often put me in mind of that saying of the wise man, Prov. xx. 8, “The king that sitteth on the throne of judgment scattereth away all evil with his eyes.” He was one that was not afraid of the faces of men; and every one knew that it was in vain to attempt to deter him from doing what, on mature consideration, he had determined he ought to do. Every thing in him was great and becoming a man in his public station. Perhaps never was there a man that appeared in New England to whom the denomination of agreat mandid more properly belong.
But though he was one that was great among men, exalted above others in abilities and greatness of mind and in place of rule, and feared not the faces of men, yet he feared God. He was strictly conscientious in his conduct, both in public and private. I never knew the man that seemed more steadfastly and immovably to act by principle and according to rules and maxims, established and settled in his mind by the dictates of his judgment and conscience. He was a man of strict justice and fidelity. Faithfulness was eminently his character. Some of his greatest opponents that have been of the contrary party tohim in public affairs, yet have openly acknowledged this of him, that he was a faithful man. He was remarkably faithful in his public trusts: he would not basely betray his trust, from fear or favor. It was in vain to expect it, however men might oppose him or neglect him, and how great soever they were. Nor would he neglect the public interest, wherein committed to him, for the sake of his own ease, but diligently and laboriously watched and labored for it night and day. And he was faithful in private affairs as well as public: he was a most faithful friend, faithful to any one that in any case asked his counsel; and his fidelity might be depended on in whatever affair he undertook for any of his neighbors.
He was a noted instance of the virtue of temperance, unalterable in it, in all places, in all companies, and in the midst of all temptations.
Though he was a man of a great spirit, yet he had a remarkable government of his spirit; and excelled in the government of his tongue. In the midst of all provocations he met with, among the multitudes he had to deal with, and the great multiplicity of perplexing affairs in which he was concerned, and all the opposition and reproaches he was at any time the subject of; yet what was there that ever proceeded out of his mouth that his enemies could lay hold of? No profane language, no vain, rash, unseemly and unchristian speeches. If at any time he expressed himself with great warmth and vigor, it seemed to be from principle and determination of his judgment, rather than from passion. When he expressed himself strongly and with vehemence, those that were acquainted with him, and well observed him from time to time, might evidently see it was done in consequence of thought and judgment, weighing the circumstances and consequences of things.