Dated August 1750
"Peace I leave with you, my peace give
unto you: not as the world gives, give I unto you.
Subject: That peace which
Christ when he died left as a legacy to all his true saints, is very diverse
from all those things which the men of this world bequeath to their children.
These
words are a part of a most affectionate and affecting discourse that Christ had
with his disciples the same evening in which he was betrayed, knowing that he
was to be crucified the next day. This discourse begins with the 31st verse of
the 13th, and is continued to the end of the16th chapter. Christ began his
discourse after he partook of the passover with them, after he had instituted
and administered the sacrament of the supper, and after Judas was gone out, and
none were left but his true and faithful disciples, whom he now addresses as his
dear children. This was the last discourse that Christ had with them before his
death. As it was his parting discourse, and as it were, his dying discourse, so
it is on many accounts the most remarkable we have recorded in our Bibles.
It is evident this discourse
made a deep impression on the minds of the disciples, and we may suppose that it
did so, in a special manner, on the mind of John the beloved disciple, whose
heart was especially full of love to him, and who had just then been leaning on
his bosom. In this discourse Christ had told his dear disciples that he was
going away, which filled them with sorrow and heaviness. The words of the text
are given to comfort them, and to relieve their sorrow. He supports them with
the promise of that peace which he would leave with them, and which they would
have in him and with him, when he was gone.
This promise he delivers in
three emphatical expressions which illustrate one another. “Peace I leave with
you.” As much as to say, though I am going away, yet I will not take all
comfort away with me. While I have been with you, I have been your support and
comfort, and you have had peace in me in the midst of the losses you have
sustained, and troubles you have met with from this evil generation. This peace
I will not take from you, but leave it with you in a more full possession.
“My peace I give unto
you.” Christ by calling it his peace signifies two things,
1. That it was his own,
that which he had to give. It was the peculiar benefit that he had to bestow on
his children, now he was about to leave the world as to his human presence.
Silver and gold he had none, for while in his estate of humiliation, he was
poor. The foxes had holes, and the birds of the air had nests, but the Son of
man had not where to lay his head, Luke 9:58. He had no earthly estate to leave
to his disciples who were as it were his family, but he had peace to give
them.
2. It was his peace
that he gave them, as it was the same kind of peace which he himself
enjoyed. The same excellent and divine peace which he ever had in God, and which
he was about to receive in his exalted state in a vastly greater perfection and
fullness. For the happiness Christ gives to his people, is a participation of
his own happiness: agreeable to chapter 15:11, “These things have I said unto
you, that my joy might remain in you.” And in his prayer with his disciples at
the conclusion of this discourse, chapter 17:13, “And now come I to thee, and
these things I speak in the world, that they might have my joy fulfilled in
themselves.” And verse 22, “And the glory which thou gavest me, I have given
them.”
Christ here alludes to men
making their wills before death. When parents are about to leave their children
by death, they are wont in their last will and testament to give them their
estate, that estate which they themselves were wont to possess and enjoy. So it
was with Christ when he was about to leave the world, with respect to the peace
which he gave his disciples. Only with this difference: that earthly parents,
when they die, though they leave the same estate to their children which they
themselves heretofore enjoyed, yet when the children come to the full possession
of it, they enjoy it no more. The parents do not enjoy it with their children.
The time of the full possession of parents and children is not together. Whereas
with respect to Christ’s peace, he did not only possess it himself before his
death, when he bequeathed it to his disciples, but also afterwards more fully,
so that they were received to possess it with him.
The third and last
expression is, “not as the world giveth, give I unto you.” Which is
as much as to say my gifts and legacies, now I am going to leave the world, are
not like those which the rich and great men of the world are wont to leave to
their heirs, when they die. They bequeath to their children their worldly
possessions, and it may be vast treasures of silver and gold, and sometimes an
earthly kingdom. But the thing that I give you is my peace, a vastly different
thing from what they are wont to give, and which cannot be obtained by all that
they can bestow, or their children inherit from them.
DOCTRINE
That peace which Christ,
when he died, left as a legacy to all his true saints, is very different from
all those things which the men of this world bequeath to their children, when
they die.
I. Christ at his death made
over the blessings of the new covenant to believers, as it were in a will or
testament.
II. A great blessing that
Christ made over to believers in this his testament was his peace.
III. This legacy of Christ
is exceedingly diverse from all that any of the men of this world ever leave to
their children when they die.
I. Christ at his death made
over the blessings of the new covenant to believers, as it were in a will or
testament.
The new covenant is
represented by the apostle as Christ’s last will and testament. Heb. 9:15, 16,
“And for this cause he is the Mediator of the New Testament, that by means of
death, for the redemption of the transgressions that were under the first
testament, they which are called might receive the promise of eternal
inheritance. For where a testament is, there must also of necessity be the death
of the testator.” What men convey by their will or testament is their own
estate. So Christ in the New Covenant conveys to believers his own inheritance,
so far as they are capable of possessing and enjoying it. They have that eternal
life given to them in their measure, which Christ himself possesses. They live
in him, and with him, and by a participation of his life. Because he lives
they live also. They inherit his kingdom: the same kingdom which
the Father appointed unto him, Luke 22:29, “And I appoint unto you a kingdom,
as my Father hath appointed unto me.” They shall reign on his throne, Rev.
3:21. They have his glory given to them, John 17. And because all things are
Christ’s, so in Christ all things are the saints’, 1 Cor. 3:21, 22.
Men in their wills or
testaments most commonly give their estates their children: so believers are in
Scripture represented as Christ’s children, Heb. 2:13, “Behold, I and the
children which God hath given me.” Men most commonly make their wills a little
before their death: so Christ did, in a very special and solemn manner, make
over and confirm to his disciples the blessings of the New Covenant, on the
evening before the day of his crucifixion, in that discourse of which my text is
a part. The promises of the New Covenant were never so particularly expressed,
and so solemnly given forth by Christ in all the time that he was upon earth, as
in this discourse. Christ promises them mansions in his Father’s house, John
14:1-3. Here he promises them whatever blessings they should need and ask in his
name, John 15:7, and chap. 14:23, 24. Here he more solemnly and fully than any
where else, gives forth and confirms the promise of the Holy Spirit, which is
the sum of the blessings of the covenant of grace. John 14:16; chap. 14:26;
chap. 15:26; and 16:7. Here he promises them his own and his Father’s gracious
presence and favor, John 14:18, and 14:20, 21. Here he promises them peace, as
in the text. Here he promises them his joy, John 15:11. Here he promises grace
to bring forth holy fruits, Chapter 15:16. And victory over the world, John
16:33. And indeed there seems to be no where else so full and complete an
edition of the covenant of grace in the whole Bible, as in this dying discourse
of Christ with his eleven true disciples.
This covenant between Christ
and his children is like a will or testament also in this respect: that it
becomes effectual, and a way is made for putting it in execution, no other way
than by his death, as the apostle observes it is with a will or testament among
men. “For a testament is of force after men are dead.” Heb. 9:17. For though
the covenant of grace indeed was of force before the death of Christ, yet it was
of force no otherwise than by his death. So that his death then did virtually
intervene, being already undertaken and engaged. As a man’s heirs come by the
legacies bequeathed to them no otherwise than by the death of the testator, so
men come by the spiritual and eternal inheritance no otherwise than by the death
of Christ. If it had not been for the death of Christ they never could have
obtained it.
II. A great blessing that
Christ in his testament has bequeathed to his true followers, is his peace.
Here are two things that I would observe particularly, viz. That Christ
has bequeathed to believers true peace, and then that peace he has given them is
his peace.
First,
our Lord Jesus Christ has bequeathed true peace and comfort to his followers.
Christ is called the Prince of Peace, Isa. 9:6. And when he was born into the
world, the angels on that joyful and wonderful occasion sang, “Glory to God in
the highest, on earth peace,” — because of that peace which he should
procure for and bestow on the children of men: peace with God, and peace one
with another, and tranquillity and peace within themselves, which last is
especially the benefit spoken of in the text. This Christ has procured for his
followers, and laid a foundation for their enjoyment of it, in that he has
procured for them the other two, viz. peace with God, and one with
another. He has procured for them peace and reconciliation with God, and his
favor and friendship, in that he satisfied for their sins and laid a foundation
for the perfect removal of the guilt of sin, and the forgiveness of all their
trespasses, and wrought out for them a perfect and glorious righteousness, most
acceptable to God, and sufficient to recommend them to God’s full acceptance,
to the adoption of children, and to the eternal fruits of his fatherly kindness.
By these means true saints
are brought into a state of freedom from condemnation, and all the curses of the
law of God, Rom. 8:34, “Who is he that condemneth?” And by these means they
are safe from that dreadful and eternal misery to which naturally they are
exposed, and are set on high out of the reach of all their enemies, so that the
gates of hell and powers of darkness can never destroy them, nor can wicked men,
though they may persecute, ever hurt them, Rom. 8:31, “If God be for us, who
can be against us?” Num. 23:8, “How shall I curse whom God hath not
cursed?” Verse 23, “There is no enchantment against Jacob, neither is there
any divination against Israel.” By these means they are out of the reach of
death, John 6:4; chap. 6:50, 51, “This is the bread which cometh down from
heaven, that a man may eat thereof and not die.” By these means death with
respect to them has lost its sting, and is no more worthy of the name of death,
1 Cor. 15:55, “O death, where is thy sting?” By these means they have no
need to be afraid of the day of judgment, when the heavens and earth shall be
dissolved, Psa. 46:1, 2, “God is our refuge and strength, a very present help
in trouble. Therefore will not we fear, though the earth be removed: and though
the mountains be carried into the midst of the sea.” Yea, a true saint has
reason to be at rest in an assurance, that nothing can separate him from the
love of God, Rom. 8:38, 39.
Thus he that is in Christ,
is in a safe refuge from everything that might disturb him, Isa. 32:2, “And a
man shall be as an hiding place from the wind, and a covert from the tempest: as
rivers of water in a dry place, as the shadow of a great rock in a weary
land.” And hence they that dwell in Christ have that promise fulfilled to
then, which we have in the 18th verse of the same chapter, “And my people
shall dwell in a peaceable habitation, and in sure dwellings, and in quiet
resting places.”
And the true followers of
Christ have not only ground of rest and peace of soul, by reason of their safety
from evil, but on account of their sure title and certain enjoyment of all that
good which they stand in need of, living, dying, and through all eternity. They
are on a sure foundation for happiness, are built on rock that can never be
moved, and have a fountain that is sufficient, and can never be exhausted. The
covenant is ordered in all things and sure, and God has passed his Word and
oath, “That by two immutable things in which it was impossible for God to lie,
we might have strong consolation, who have fled for refuge to lay hold on the
hope set before us.” The infinite Jehovah is become their God, who can do
everything for them. He is their portion who has an infinite fullness of good in
himself. “He is their shield and exceeding great reward.” As great a
good is made over to them as they can desire or conceive of; and is made as sure
as they can desire. Therefore they have reason to put their hearts at rest,
and be at peace in their minds.
Besides, he has bequeathed
peace to the souls of his people, as he has procured for them and made over to
them the spirit of grace and true holiness, which has a natural tendency to the
peace and quietness of the soul. It implies a discovery and relish of a suitable
and sufficient. It brings a person into a view of divine beauty, and to a relish
of that good which is a man’s proper happiness, and so it brings the soul to
its true center. The soul by his means is brought to rest, and ceases from
restlessly inquiring, as others do: who will show us any good, and wandering to
and fro, like lost sheep seeking rest, and finding none. The soul has found him
who is as the apple tree among the trees of the wood, and sits down under his
shadow with great delight, and his fruit is sweet unto his taste, Song 2:3. And
thus that saying of Christ is fulfilled, John 4:14, “Whoever drinketh of the
water that I shall give him, shall never thirst.” And besides, true grace
naturally tends to peace and quietness, as it settles in the soul in the due
order, sets reason on the throne, and subjects the senses and affections to its
government, which before were uppermost. Grace tends to tranquillity, as it
mortifies tumultuous desires and passions, [and] subdues the eager and
insatiable appetites of the sensual nature and greediness after the vanities of
the world. It mortifies such principles as hatred, variance, emulation, wrath,
envyings and the like, which are a continual source of inward uneasiness and
perturbation, and [it] supplies those sweet, calming, and quieting principles of
humility, meekness, resignation, patience, gentleness, forgiveness, and sweet
reliance on God. It also tends to peace, as it fixes the aim of the soul to a
certain end. So that the soul is no longer distracted and drawn by opposite ends
to be sought, and opposite portions to be obtained, and many masters of contrary
wills and commands to be served. But the heart is fixed in the choice of one
certain, sufficient, and unfailing good, and the soul’s aim at this, and hope
of it, is like an anchor that keeps it stedfast, that it should no more be
driven to and fro by every wind.
Third,
this peace which Christ has left as a legacy to his true followers, is his
peace. It is the peace which himself enjoys. This is what I take to be
principally intended in the expression. It is the peace that he enjoyed while on
the earth, in his state of humiliation. Though he was a man of sorrows, and
acquainted grief, and was everywhere hated and persecuted by men and devils, and
had no place of rest in this world, yet in God, his Father, he had peace. We
read of his rejoicing in spirit, Luke 10:21. So Christ’s true disciples,
though in the world they have tribulation, yet in God have peace.
When Christ had finished his
labors and sufferings, had risen from the dead, and ascended into heaven, he
entered into his rest, a state of most blessed, perfect, and everlasting peace:
delivered by his own sufferings from our imputed guilt, acquitted and justified
of the Father on his resurrection. Having obtained a perfect victory over his
enemies, he was received of his Father into heaven, the rest which he had
prepared for him, there to enjoy his heart’s desire fully and perfectly to all
eternity. And then were those words in the six first verses of the 21st Psalm,
which have respect to Christ, fulfilled. This peace and rest of the Messiah is
exceeding glorious, Isa. 11:10, “And his rest shall be glorious.” This rest
is what Christ has procured, not only for himself, but also his people, by his
death. He has bequeathed it to them that they may enjoy it with him, imperfectly
in this, and perfectly and eternally in another world.
That peace, which has been
described, and which believers enjoy, is a participation of the peace which
their glorious Lord and Master himself enjoys, by virtue of the same blood by
which Christ himself has entered into rest. It is in a participation of this
same justification, for believers are justified with Christ. As he was justified
when he rose from the dead, and as he was made free from our guilt, which he had
as our surety, so believers are justified in him and through him, as being
accepted of God in the same righteousness. It is in the favor of the same God
and heavenly Father that the enjoy peace. “I ascend to my Father and your
Father, to my God and your God.” It is in a participation of the same Spirit,
for believers have the Spirit of Christ. He had the Spirit given to him not by
measure, and of his fullness do they all receive, and grace for grace. As the
oil poured on the head of Aaron went down to the skirts of his garments, so the
Spirit poured on Christ, the Head, descends to all his members. It is as
partaking of the same grace of the Spirit that believers enjoy this peace, John
1:16.
It is as being united to
Christ, and living by a participation of his life, as a branch lives by the 1ife
of the vine. It is as partaking of the same love of God, John 17:26, “That the
love wherewith thou hast loved me may be in them.” — It is as having a part
with him in his victory over the same enemies, and also as having an interest in
the same kind of eternal rest and peace, Eph. 2:5, 6, “Even when we were dead
in sins, hath quickened us together with Christ, — and hath raised us up
together. and hath made us sit together in heavenly places.”
III. This legacy of Christ
to his true disciples is very diverse from all that the men of this world ever
leave to their children when they die. The men of this world, many of them, when
they come to die, have great estates to bequeath to their children, an abundance
of the good things of this world, large tracts of ground, perhaps in a fruitful
soil, covered with flocks and herds. They sometimes leave to their children
stately mansions and vast treasures of silver, gold, jewels, and precious
things, fetched from both the Indies and from every side of the globe of the
earth. They leave them wherewith to live in much state and magnificence, and
make a great show among men, to fare very sumptuously, and swim in worldly
pleasures. Some have crowns, scepters, and palaces, and great monarchies to
leave to their heirs. But none of these things are to be compared to that
blessed peace of Christ which he has bequeathed to his true followers. These
things are such as God commonly, in his providence, gives his worst enemies,
those whom he hates and despises most. But Christ’s peace is a precious
benefit, which he reserves for his peculiar favorites. These worldly things,
even the best of them, that the men and princes of the world leave for their
children, are things which God in his providence throws out to those whom he
looks on as dogs. But Christ’s peace is the bread of his children. All these
earthly things are but empty shadows, which however men set their hearts upon
them, are not bread, and can never satisfy their souls. But this peace of Christ
is a truly substantial, satisfying food, Isa. 55:2. None of those things if men
have them to the best advantage, and in ever so great abundance, can give true
peace and rest to the soul, as is abundantly manifest not only in reason, but
experience: it being found in all ages, that those who have the most of them,
have commonly the least quietness of mind. It is true, there may be a kind of
quietness, a false peace they may have in their enjoyment of worldly things. Men
may bless their souls, and think themselves the only happy persons and despise
others, [and] may say to their souls, as the rich man did, Luke 12:19, “Soul,
thou hast much goods laid up for many years, take thine ease, eat, drink, and be
merry.” But Christ’s peace, which he gives to his true disciples, vastly
differs from this peace that men may have in the enjoyments of the world, in the
following respects:
First,
Christ’s peace is a reasonable peace and rest of soul. It is what has its
foundation in light and knowledge, in the proper exercises of reason, and a
right view of things, whereas the peace of the world is founded in blindness and
delusion. The peace that the people of Christ have, arises from their having
their eyes open, and seeing things as they be. The more they consider, and the
more they know of the truth and reality of things — the more they know what is
true concerning themselves, the state and condition they are in, the more they
know of God, and the more certain they are that there is a God. The more they
know what manner of being he is, the more certain they are of another world and
future judgment and of the truth of God’s threatenings and promises, the more
their consciences are awakened and enlightened and the brighter and the more
searching the light is that they see things in, — the more is their peace
established. Whereas, on the contrary, the peace that the men of the world have
in their worldly enjoyments can subsist no otherwise than by their being kept in
ignorance. They must be blindfolded and deceived, otherwise they can have no
peace. Do but let light in upon their consciences, so that they may look about
them and see what they are, and what circumstances they are in, and it will at
once destroy all their quietness and comfort. Their peace can live nowhere but
in the dark. Light turns their ease into torment. The more they know what is
true concerning God and concerning themselves, the more they are sensible of the
truth concerning those enjoyments which they possess. The more they are sensible
what things now are, and what things are like to be hereafter, the more will
their calm be turned into a storm. The worldly man’s peace cannot be
maintained but by avoiding consideration and reflection. If he allows himself to
think, and properly to exercise his reason, it destroys his quietness and
comfort. If he would establish his carnal peace, it concerns him to put out the
light of his mind, and turn beast as fast as he can. The faculty of reason, if
at liberty, proves a mortal enemy to his peace. It concerns him, if he would
keep alive his peace, to contrive all ways that may be, to stupefy his mind and
deceive himself, and to imagine things to be otherwise than they be. But with
respect to the peace which Christ gives, reason is its great friend. The more
this faculty is exercised, the more it is established. The more they consider
and view things with truth and exactness, the firmer is their comfort, and the
higher their joy. How vast a difference is there between the peace of a
Christian and the worldling! How miserable are they who cannot enjoy peace any
otherwise than by hiding their eyes from the light, and confining themselves to
darkness. Their peace is stupidity. It is as the ease that a man has who has
taken a dose of stupefying poison, and the ease and pleasure that a drunkard may
have in a house on fire over his head, or the joy of a distracted man in
thinking that he is a king, though a miserable wretch confined in bedlam.
Whereas, the peace which Christ gives his true disciples, is the light of life,
something of the tranquillity of heaven, the peace of the celestial paradise,
that has the glory of God to lighten it.
Second,
Christ’s peace is a virtuous and holy peace. The peace that the men of the
world enjoy is vicious. It is a vile stupidity, that depraves and debases the
mind, and makes men brutish. But the peace that the saints enjoy in Christ, is
not only their comfort, but it is a part of their beauty and dignity. The
Christian tranquillity, rest, and joy of real saints, are not only unspeakable
privileges, but they are virtues and graces of God’s Spirit, wherein the image
of God in them does partly consist. This peace has its source in those
principles that are in the highest degree virtuous and amiable, such as poverty
of spirit, holy resignation, trust in God, divine love, meekness, and charity.
The exercise of such blessed fruits of the Spirit as are spoken of, Gal. 5:22,
23.
Third,
this peace greatly differs from that which is enjoyed by the men of the world,
with regard to its exquisite sweetness. It is a peace so much above all that
natural men enjoy in worldly things, that it surpasses their understanding and
conception, Phil. 4:7. It is exquisitely sweet and secure, because it has so
firm a foundation, the everlasting rock that never can be moved; because [it is]
perfectly agreeable to reason; because it rises from holy and divine principles
that as they are the virtue, so they are the proper happiness of men; and
because the greatness of the objective good that the saints enjoy is no other
than the infinite bounty and fullness of that God who is the fountain of all
good. The fullness and perfection of that provision that is made for it in
Christ and the new covenant, is a foundation laid for the saints’ perfect
peace, and this hereafter they shall actually enjoy. And though their peace is
not now perfect, it is not owing to any defect in the provision made, but to
their own imperfection, sin and darkness. As yet, they do partly cleave to the
world, and seek peace from thence, and do not perfectly cleave to Christ. But
the more they do so, and the more they see of the provision there made, and
accept of it, and cleave to that alone, the nearer are they brought to perfect
tranquillity, Isa. 25:5.
Fourth,
the peace of the Christian infinitely differs from that of the worldling, in
that it is unfailing and eternal peace. That peace which carnal men have in the
things of the world, is according to the foundation upon which it is built, of
short continuance like the comfort of a dream, 1 John 2:17; 1 Cor. 7:31. These
things, the best and most durable of them, are like bubbles on the face of the
water. They vanish in a moment, Hos. 10:7. — But the foundation of the
Christian’s peace is everlasting. It is what no time, no change, can destroy.
It will remain when the body dies. It will remain when the mountains depart and
the hills shall be removed, and when the heavens shall be rolled together as a
scroll. The fountain of his comfort shall never be diminished, and the stream
shall never be dried. His comfort and joy is a living spring in the soul, a well
of water springing up to everlasting life.
APPLICATION
The use that I would make of
this doctrine, is to improve it as an inducement unto all to forsake the world,
no longer seeking peace and rest in its vanities, and to cleave to Christ and
follow him. Happiness and rest are what all men pursue. But the things of the
world, wherein most men seek it, can never afford it. They are laboring and
spending themselves in vain. But Christ invites you to come to him, and offers
you this peace which he gives his true followers, that so much excels all that
the world can afford, Isa. 55:2, 3.
You that have hitherto spent
your time in the pursuit of satisfaction in the profit and glory of the world,
or in the pleasures and vanities of youth, have this day an offer of that
excellent and everlasting peace and blessedness, which Christ has purchased with
the price of his own blood. As long as you continue to reject those offers and
invitations of Christ, and continue in a Christless condition, you never will
enjoy any true peace or comfort, but will be like the prodigal, that in vain
endeavored to be satisfied with the husks that the swine did eat. The wrath of
God will abide upon, and misery will attend you, wherever you go, which you
never will be able to escape. Christ gives peace to the most sinful and
miserable that come to him. He heals the broken in heart and bindeth up their
wounds. But it is impossible that they should have peace, while they continue in
their sins, Isa. 57:19-21. There is no peace between God and them. For as they
have the guilt of sin remaining in their souls, and are under its dominion, so
God’s indignation continually burns against them, and therefore there is
reason why they should travail in pain all their days. While you continue in
such a state, you live in a state of dreadful uncertainty what will become of
you, and in continual danger. When you are in the enjoyment of things most
pleasing to you, where your heart is best suited, and most cheerful, yet you are
in a state of condemnation. You hang over the infernal pit, with the sword of
divine vengeance hanging over your head, having no security one moment from
utter and remediless destruction. What reasonable peace can anyone enjoy in such
a state as this? What though you clothe him in gorgeous apparel, or to set him
on a throne, or at a prince’s table, and feed him with the rarest dainties the
earth affords? How miserable is the ease and cheerfulness that such have! What a
poor kind of comfort and joy is it that such take in their wealth and pleasures
for a moment, while they are the prisoners of divine justice, and wretched
captives of the devil! They have none to befriend them, being without Christ,
aliens from the commonwealth of Israel, strangers from the covenant of promise,
having no hope, and without God in the world!
I invite you now to a better
portion. There are better things provided for the sinful miserable children of
men. There is a surer comfort and more durable peace: comfort that you may enjoy
in a state of safety, and on a sure foundation: a peace and rest that you may
enjoy with reason, and with your eyes open. You may have all your sins forgiven,
your greatest and most aggravated transgressions blotted out as a cloud, and
buried as in the depths of the sea, that they may never be found more. And being
not only forgiven, but accepted to favor, you become the objects of God’s
complacence and delight. Being taken into God’s family and made his children,
you may have good evidence that your names were written on the heart of Christ
before the world was made, and that you have an interest in that covenant of
grace that is well ordered in all things and sure, wherein is promised no less
than life and immortality, an inheritance incorruptible and undefiled, a crown
of glory that fades not away. Being in such circumstances, nothing shall be able
to prevent your being happy to all eternity, having for the foundation of your
hope that love of God which is from eternity to eternity, and his promise and
oath, and his omnipotent power: things infinitely firmer than mountains of
brass. The mountains shall depart, and the hills be removed, yea, the heavens
shall vanish away like smoke, and the earth shall wax old like a garment, yet
these things will never be abolished.
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
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