Christian Classics
‹ Works of Jonathan Edwards, Volume One
Contents
The Works of Jonathan Edwards, Volume 1CHAPTER I. Birth. Parentage. Early religious advantages. Serious impressions and account of his experienceCHAPTER II. Intellectual progress. Earliest productions. Entrance at college. Mental habitsCHAPTER III. Early religious productions. Miscellanies. Notes on the Scriptures. Commencement of his preaching. Resolutions.CHAPTER IV. His DiaryCHAPTER V. His tutorship. Sickness. Invitation to Northampton. Personal narrative continued. Diary concluded.CHAPTER VI. Settlement in the ministry at Northampton. Situation of things at the time of his settlement. Attention to religion in the parish. Course of study. Habits of life. Marriage. Death and Character of Mr. Stoddard. Sickness of Mr. Edwards. Death and character of his sister Jerusha. His first publicationCHAPTER VII. Remarkable revival of religion, in 1734, and 1735. Its extent and power. Manner of treating awakened sinners. Causes of its decline. Religious controversy in Hampshire. Death of his sister Lucy. Characteristics of Mrs. Edwards. Remainder of personal narrativeCHAPTER VIII. Narrative of Surprising Conversions. His views of revivals. Five Discourses. Mr. Bellamy, a resident in his family. Extra-parochial labours of Mr. Edwards. Sermon at Enfield. Funeral Sermon on the Rev. W. WilliamsCHAPTER IX. Commencement of a second great revival of religion, in the spring and summer of 1740. Visit of Mr. Whitefield at Northampton. Impulses. Judging of the religious character of others. Letter to Mr. Wheelock. Great effects of a private lecture of Mr. E. Letter to his daughter. Letter to a young lady in Connecticut. Lay preaching. Letter of Rev. G. Tennent. Sermon at New-Haven. 'Distinguishing Marks of a Work of the Spirit of God.' Prefaces by Mr. Cooper and Mr. Willison. Mr. Samuel HopkinsCHAPTER X. Temporary abatement of religious attention. Letter to Mr. Bellamy. Missionary tour. Success at Leicester. Mr. Hopkins becomes a member of his family. Mr. Buell's successful labours at Northampton. Mr. Edwards's narrative of the revival at Northampton, in 1740-1742. Covenant entered into by the churchCHAPTER XI. Mrs. Edwards. Her solemn self-dedications. Her uncommon discoveries of the Divine perfections and glory; and of the excellency of Christ. Remarks concerning themCHAPTER XII. Extent of the revival of 1740-1742. Auspicious opening. Opposed by its enemies, and injured by its friends. “Thoughts on the Revival in New England. ” Attestations of numerous ministers. Causes of its decline. Influence of Mr. Whitefield, Mr. Tennent, and others. Influence of Mr. Edwards's publications in Scotland. Great revival of religion there. His correspondents in that country. Letter to Mr. M'Cullock. Answer to do. Letter from Mr. RobeChapter XIII. First Interview with David Brainerd--Separations From Churches--Letter to Rev. Mr. WhimanCHAPTER XIV. Mistakes extensively prevalent at this time, as to the nature and evidences of true godliness. “Treatise on Religious Affections.” Design and character of the work. Republished abroad. Letter from Mr. Gillespie concerning it. Letter from Mr. Edwards to Mr. M'Cullock. Reply to Mr. Gillespie. Proposal made in Scotland, for united extraordinary prayer. Efforts of Mr. Edwards to promote it. Letter to Mr. M'Cullock. “Humble Attempt to promote Extraordinary Prayer” · Part 1CHAPTER XIV. Mistakes extensively prevalent at this time, as to the nature and evidences of true godliness. “Treatise on Religious Affections.” Design and character of the work. Republished abroad. Letter from Mr. Gillespie concerning it. Letter from Mr. Edwards to Mr. M'Cullock. Reply to Mr. Gillespie. Proposal made in Scotland, for united extraordinary prayer. Efforts of Mr. Edwards to promote it. Letter to Mr. M'Cullock. “Humble Attempt to promote Extraordinary Prayer” · Part 2CHAPTER XIV. Mistakes extensively prevalent at this time, as to the nature and evidences of true godliness. “Treatise on Religious Affections.” Design and character of the work. Republished abroad. Letter from Mr. Gillespie concerning it. Letter from Mr. Edwards to Mr. M'Cullock. Reply to Mr. Gillespie. Proposal made in Scotland, for united extraordinary prayer. Efforts of Mr. Edwards to promote it. Letter to Mr. M'Cullock. “Humble Attempt to promote Extraordinary Prayer” · Part 3CHAPTER XV. Arrival of David Brainerd at Northampton. His sickness and death at the house of Mr. Edwards. His papers. Death of Jerusha, the second daughter of Mr. E. Her character. Correspondence of Mr. E. with Rev. John Erskine. Abstract of Mr. E.'s first letter to Mr. Erskine. Plan conceived of the Freedom of the Will. Death of Col. Stoddard. Kindness of Mr. Erskine. Letter of Mr. E. to him. Second Letter from Mr. Gillespie. Letter to Mr. M'Cullock. Letter to Mr. Erskine. Letter from Mr. Willison. Life and diary of Brainerd. Letters to Messrs. Erskine, M'Cullock, and Robe. Ordination of Rev. Job Strong. Anecdote of Rev. Mr. Moody. Letter of Mr. E. to his daughter Mary. Second Letter to Mr. Gillespie · Part 1CHAPTER XV. Arrival of David Brainerd at Northampton. His sickness and death at the house of Mr. Edwards. His papers. Death of Jerusha, the second daughter of Mr. E. Her character. Correspondence of Mr. E. with Rev. John Erskine. Abstract of Mr. E.'s first letter to Mr. Erskine. Plan conceived of the Freedom of the Will. Death of Col. Stoddard. Kindness of Mr. Erskine. Letter of Mr. E. to him. Second Letter from Mr. Gillespie. Letter to Mr. M'Cullock. Letter to Mr. Erskine. Letter from Mr. Willison. Life and diary of Brainerd. Letters to Messrs. Erskine, M'Cullock, and Robe. Ordination of Rev. Job Strong. Anecdote of Rev. Mr. Moody. Letter of Mr. E. to his daughter Mary. Second Letter to Mr. Gillespie · Part 2CHAPTER XV. Arrival of David Brainerd at Northampton. His sickness and death at the house of Mr. Edwards. His papers. Death of Jerusha, the second daughter of Mr. E. Her character. Correspondence of Mr. E. with Rev. John Erskine. Abstract of Mr. E.'s first letter to Mr. Erskine. Plan conceived of the Freedom of the Will. Death of Col. Stoddard. Kindness of Mr. Erskine. Letter of Mr. E. to him. Second Letter from Mr. Gillespie. Letter to Mr. M'Cullock. Letter to Mr. Erskine. Letter from Mr. Willison. Life and diary of Brainerd. Letters to Messrs. Erskine, M'Cullock, and Robe. Ordination of Rev. Job Strong. Anecdote of Rev. Mr. Moody. Letter of Mr. E. to his daughter Mary. Second Letter to Mr. Gillespie · Part 3CHAPTER XV. Arrival of David Brainerd at Northampton. His sickness and death at the house of Mr. Edwards. His papers. Death of Jerusha, the second daughter of Mr. E. Her character. Correspondence of Mr. E. with Rev. John Erskine. Abstract of Mr. E.'s first letter to Mr. Erskine. Plan conceived of the Freedom of the Will. Death of Col. Stoddard. Kindness of Mr. Erskine. Letter of Mr. E. to him. Second Letter from Mr. Gillespie. Letter to Mr. M'Cullock. Letter to Mr. Erskine. Letter from Mr. Willison. Life and diary of Brainerd. Letters to Messrs. Erskine, M'Cullock, and Robe. Ordination of Rev. Job Strong. Anecdote of Rev. Mr. Moody. Letter of Mr. E. to his daughter Mary. Second Letter to Mr. Gillespie · Part 4CHAPTER XV. Arrival of David Brainerd at Northampton. His sickness and death at the house of Mr. Edwards. His papers. Death of Jerusha, the second daughter of Mr. E. Her character. Correspondence of Mr. E. with Rev. John Erskine. Abstract of Mr. E.'s first letter to Mr. Erskine. Plan conceived of the Freedom of the Will. Death of Col. Stoddard. Kindness of Mr. Erskine. Letter of Mr. E. to him. Second Letter from Mr. Gillespie. Letter to Mr. M'Cullock. Letter to Mr. Erskine. Letter from Mr. Willison. Life and diary of Brainerd. Letters to Messrs. Erskine, M'Cullock, and Robe. Ordination of Rev. Job Strong. Anecdote of Rev. Mr. Moody. Letter of Mr. E. to his daughter Mary. Second Letter to Mr. Gillespie · Part 5CHAPTER XVI. Commencement of difficulties at NorthamptonCHAPTER XVII. Account of difficulties at Northampton continuedCHAPTER XVIII. Letter to Mr. M'Cullock—to Mr. Erskine. Account of the troubles at Northampton concludedThe Works of Jonathan Edwards, Volume 1 · CHAPTER XIXCHAPTER XX. Letter to Sir W. Pepperell. Letter to Lady Pepperell. Letter to his father. Arrival of Mr. Hawley. Increasing importance of Indian establishments. Schemes of its enemies. Firm stand taken by Mr. Edwards. Letter to Mr. Oliver. Letter to commissioners. Difficulties of the mission. Answer to Mr. Williams. Letter to the people of Northampton. Marriage of Mr. and Mrs. Burr. Letter To Mr. Erskine. Letter to Mr. Hollis. Letter to Mr. Hubbard · Part 1CHAPTER XX. Letter to Sir W. Pepperell. Letter to Lady Pepperell. Letter to his father. Arrival of Mr. Hawley. Increasing importance of Indian establishments. Schemes of its enemies. Firm stand taken by Mr. Edwards. Letter to Mr. Oliver. Letter to commissioners. Difficulties of the mission. Answer to Mr. Williams. Letter to the people of Northampton. Marriage of Mr. and Mrs. Burr. Letter To Mr. Erskine. Letter to Mr. Hollis. Letter to Mr. Hubbard · Part 2CHAPTER XX. Letter to Sir W. Pepperell. Letter to Lady Pepperell. Letter to his father. Arrival of Mr. Hawley. Increasing importance of Indian establishments. Schemes of its enemies. Firm stand taken by Mr. Edwards. Letter to Mr. Oliver. Letter to commissioners. Difficulties of the mission. Answer to Mr. Williams. Letter to the people of Northampton. Marriage of Mr. and Mrs. Burr. Letter To Mr. Erskine. Letter to Mr. Hollis. Letter to Mr. Hubbard · Part 3CHAPTER XXI. Vote of thanks of commissioners. Sermon at Newark. Measures of the enemies of the mission defeated. Letter to Mr. Oliver. “Freedom of the Will.” Letter to Mr. Erskine. Deposition of Mr. Gillespie. Letter to do. Letter to Mr. M'Cuulloch. Report of Indian agent. Reply of Mr. Edwards. Further defeat of the enemies of the missionCHAPTER XXII. Letter to his eldest son. Return of greater PART of the Mohawks. Letter to commissioners. Mission of Mr.Hawley to Onohquauga. Remainder of Mohawks directed to return. 'Freedom of the Will.' Letter to Mr. Erskine. Proposals of society in London. Letter to Mr. Gillespie. Design and character of the 'Freedom of the Will.' Letters from Mr. Hollis. Surrender of Mohawk school to Mr. Edwards. Entire defeat of enemies of mission. Return of remaining MohawksCHAPTER XXIII. Sickness of Mr. Edwards. “God's Last End in Creation.” “Nature of Virtue.” Mr. Edwards's second son resides at Onohquauga. Dangers of the war. Letter to Mr. Erskine. Letter to Col. Williams. Lord Kaimes. Letter to Mr. Erskine. Letter to Mr. M'Cullock. Letter of Dr. Bellamy. “Treatise on Original Sin.” Letter to his father. Letter to Mr. Erskine.CHAPTER XXIV. Death of President Burr. His character. Mr. Edwards chosen his successor. Letters of Mrs. Burr—To a gentleman in Scotland—To a gentleman in Boston—To her mother. Letter of Mr. Edwards, to the trustees of the college. Letter of Mrs. Burr, to her father. Letter to Dr. Rellamy. Council dismiss Mr. Edwards. Inauguration as president. First Sermon at Princeton. Sickness, Death. Letter of Dr. Shippen. Letters of Mrs. Edwards and of her daughter, to Mrs. Burr. Death of Mrs. Burr. Death of Mrs. Edwards.CHAPTER XXV. Concluding remarks · Part 1CHAPTER XXV. Concluding remarks · Part 2CHAPTER XXV. Concluding remarks · Part 3CHAPTER XXV. Concluding remarks · Part 4A Farewell Sermon · ON JUNE 32, 1750;A Farewell Sermon · PREFACE.A Farewell Sermon · APPLICATIONNO.NO.II. Particulars as to the Life and Death of Mr. Richard Edwards, the grandfather of Jonathan EdwardsNO.III. Account of the Children of Timothy and Esther Edwards.NO.IV. Remarks in Mental Philosophy. The Mind. · Part 1NO.IV. Remarks in Mental Philosophy. The Mind. · Part 2NO.IV. Remarks in Mental Philosophy. The Mind. · Part 3NO.IV. Remarks in Mental Philosophy. The Mind. · Part 4NO.IV. Remarks in Mental Philosophy. The Mind. · Part 5NO.V. Family and Descendants of President EdwardsNO. VIPreface.SECTION I. Concerning the Nature of the WillSECTION II. Concerning the Determination of the Will.SECTION III. Concerning the meaning of the terms, Necessity, Impossibility, Inability, &c. and of Contingence.SECTION IV Of the distinction of natural and moral Necessity, and Inability.SECTION V. Concerning the notion of Liberty, and of moral Agency.SECTION I. Showing the manifest inconsistence of the Arminian notion of Liberty of Will, consisting in the Will's self-determining Power.SECTION II. Several supposed ways of evading the foregoing reasoning, considered.SECTION III. Whether any Event whatsoever, and Volition in particular, can come to pass without a Cause of its existence.SECTION IV. Whether Volition can arise without a Cause, through the activity of the nature of the soul.SECTION V. Showing, that if the things asserted in these Evasions should be supposed to be true, they are altogether impertinent, and cannot help the cause of Arminian Liberty; and how, this being the state of the case, Arminian writers are obliged to talk inconsistently.SECTION VI. Concerning the Will determining in things which are perfectly indifferent in the view of the mind.SECTION VII. Concerning the notion of Liberty of Will, consisting in Indifference.SECTION VIII. Concerning the supposed Liberty of the Will, as opposite to all Necessity.SECTION IX. Of the Connexion of the Acts of the Will with the Dictates of the Understanding.SECTION X. Volition necessarily connected with the influence of Motives; with particular observations of the great inconsistence of Mr. Chubb's assertions and reasonings about the Freedom of the Will.SECTION XI. The evidence of God's certain Foreknowledge of the Volitions of moral Agents.SECTION XII. God's certain Foreknowledge of the future volitions of moral agents, inconsistent with such a Contingence of those violations as is without all Necessity.SECTION XIII. Whether we suppose the volitions of moral Agents to be connected with any thing antecedent, or not, yet they must be necessary in such a sense as to overthrow Arminian Liberty.SECTION I. God's moral Excellency necessary, yet virtuous and praise-worthy.SECTION II. The Acts of the Will of the human soul of Jesus Christ, necessarily holy, yet truly virtuous, praise-worthy, rewardable, &c.SECTION III. The case of such as are given up of God to sin, and of fallen man in general, proves moral Necessity and Inability to be consistent with Blameworthiness.SECTION IV. Command and Obligation of Obedience, consistent with moral Inability to obey.SECTION V. That Sincerity of Desires and Endeavours, which is supposed to excuse in the non-performance of things in themselves good, particularly considered.SECTION VI. Liberty of Indifference, not only not necessary to Virtue, but utterly inconsistent with it; and all, either virtuous or vicious habits or inclinations, inconsistent with Arminian notions of Liberty and moral Agency.SECTION VII. Arminian notions of moral Agency inconsistent with all influence of Motive and Inducement, in either virtuous or vicious actions.SECTION I. The Essence of the virtue and vice of dispositions of the heart, and acts of the Will, lies not in their Cause, but their Nature.SECTION II. The Falseness and Inconsistence of that metaphysical notion of Action, and Agency, which seems to be generally entertained by the defenders of the Arminian Doctrine concerning Liberty, moral Agency, &c.SECTION III. The reasons why some think it contrary to common Sense, to suppose those things which are necessary to be worthy of either Praise or Blame.SECTION IV. It is agreeable to common sense, and the natural notions of mankind, to suppose moral Necessity to be consistent with Praise and Blame, Reward and Punishment.SECTION V. Objections, that this scheme of Necessity renders all Means and Endeavours for avoiding Sin, or obtaining Virtue and Holiness, vain, and to no purpose; and that it makes men no more than mere machines, in affairs of morality and religion, answered.SECTION VI. Concerning that objection against the doctrine which has been maintained, that it agrees with the Stoical doctrine of Fate, and the opinions of Mr. Hobbes.SECTION VII. Concerning the Necessity of the Divine Will.SECTION VIII. Some further objections against the moral Necessity of God's Volitions considered.SECTION IX. Concerning that objection against the doctrine which has been maintained, that it makes God the Author of Sin.SECTION X. Concerning sin's first Entrance into the world.SECTION XI. Of a supposed Inconsistence between these principles and God's moral character.SECTION XII. Of a supposed tendency of these principles to Atheism and Licentiousness.SECTION XIII. Concerning that objection against the reasoning, by which the Calvinistic doctrine is supposed, that it is metaphysical and abstruse.SECTION XIV. The Conclusion.SECTION XV. Containing Remarks on the Essays on the Principles of Morality and Natural Religion, in a Letter to a Minister of the Church of Scotland.Preface.Introduction—Explanation of terms.SECTION I. The general dictates of reason.SECTION II. What reason supposes.SECTION III. How God regards himself.SECTION IV. Some objections considered.SECTION I. Scripture makes God his last end.SECTION II. Concerning a just method of arguing.SECTION III. Particular texts of Scripture.SECTION IV. God created the world for his name, &c.SECTION V. Communication of good to the creature.SECTION VI. What is meant by the glory of God, &c.SECTION VII. God's last end is but one.CHAPTER I. Concerning the essence of true virtue.CHAPTER II. How love respects different beings.CHAPTER III. Concerning the secondary beauty.CHAPTER IV. Of self-love and its influence.CHAPTER V. Natural conscience, and the moral sense.CHAPTER VI. Of particular instincts of natureCHAPTER VII. The reasons of many mistakesCHAPTER VIII. Whether virtue be founded in sentiment.VII. The great christian doctrine of original sin defended.Advertisement, containing a brief account of this book and its author, by the first editor.The author's Preface.SECTION I. All men tend to sin and ruin.SECTION II. Universal sin proves a sinful propensity.SECTION III. This tendency most corrupt and pernicious.SECTION IV. All men sin immediately, &c.SECTION V. All have more sin than virtue.SECTION VI. Men's proneness to extreme stupidity, &c.SECTION VII. Generality of mankind, wicked.SECTION VIII. Great means used to oppose wickedness.SECTION IX. Several evasions considered.CHAPTER II. Arguments from universal Mortality.SECTION I. Concerning Adam's original righteousness.SECTION II. Death threatened to our first parents.SECTION III. Adam a federal head, &c.CHAPTER II. Observations on Texts, chiefly of the Old Testament, &c.SECTION I. Observations on John iii.6.SECTION II. Observations on Rom. iii. 9-24.SECTION III. Observations on Rom. v. 6-10. and Eph. ii. 3SECTION I. Remarks on Dr. Taylor's way of explaining this text.SECTION II. The true scope of Rom. v. 12, &c.CHAPTER I. Proofs from Redemption by Christ.CHAPTER II. Proof from Application of Redemption.PART IV. Containing Answers to Objections.CHAPTER II. God not the Author of Sin.CHAPTER III. The Imputation of Adam's Sin stated.CHAPTER IV. Several other Objections answered.VIII. A TREATISE CONCERNING RELIGIOUS AFFECTIONS, IN THREE PARTS.PrefaceSECTION I. Previous remarks on the affections.SECTION II. True religion lies much in affections.SECTION III. Inferences from the doctrine.PART II. Showing what are no certain Signs that Religious Affections are truly gracious, or that they are not.SECTION I. Raised very high, are no sign.SECTION II. Great effects on the body, are no sign.SECTION III. Fluency and fervour, are no sign.SECTION IV. That they are not excited by us, is no sign.SECTION V. That they come with texts of Scripture, is no sign.SECTION IV. That they are not excited by us, is no sign.SECTION VII. Religious affections of many kinds, are no sign.SECTION VIII. Joys following in a certain order, are no sign.SECTION IX. Much time and zeal in duty, are no sign.SECTION X. Much expression of praise, is no sign.SECTION XI. Great confidence, is no certain sign.SECTION XII. Affecting relations, are no sign.Introductory remarks.SECTION I. Gracious affections are from divine influence. · Part 1SECTION I. Gracious affections are from divine influence. · Part 2SECTION I. Gracious affections are from divine influence. · Part 3SECTION II. Their object is the excellence of divine things.SECTION III. They are founded on the moral excellency of objects.SECTION IV. They arise from divine Illumination.SECTION V. They are attended with a conviction of certainty.SECTION VI. They are attended with evangelical humiliation. · Part 1SECTION VI. They are attended with evangelical humiliation. · Part 2SECTION VI. They are attended with evangelical humiliation. · Part 3SECTION VII. They are attended with a change of nature.SECTION VIII. They beget and promote the temper of Jesus.SECTION IX. Gracious affections soften the heart.SECTION X. They have beautiful symmetry and proportion.SECTION XI. False affections rest satisfied in themselves.SECTION XII. Their fruit is Christian practice.SECTION XIII. Christian practice is the chief sign to others.SECTION XIV. Christian practice is the chief sign to ourselves · Part 1SECTION XIV. Christian practice is the chief sign to ourselves · Part 2SECTION XIV. Christian practice is the chief sign to ourselves · Part 3SECTION XIV. Christian practice is the chief sign to ourselves · Part 4APPENDIX to the Treatise on the Affections.LETTER I. To Mr. Gillespie, in answer to objections.II. To Mr. Gillespie, in answer to further objections.PrefaceSECTION I. A general introductory statement.SECTION II. Manner of conversion various, yet bearing a great analogy. · Part 1SECTION II. Manner of conversion various, yet bearing a great analogy. · Part 2SECTION II. Manner of conversion various, yet bearing a great analogy. · Part 3SECTION III. This work further illustrated in particular instances.Preface.PART I. A glorious Work of God.SECTION I. We should judge of it by its effects.SECTION II. We should judge by Scripture.SECTION III. We should not judge of the whole by a part.SECTION IV. Nature of the work.SECTION V. Nature of the work in a particular instance.SECTION VI. The work glorious.SECTION I. Indifference dangerous.SECTION II. The probability that the latter-day glory will begin in America.SECTION III. The danger of slighting the work.SECTION IV. Obligations of rulers and others to promote the work.PART III. Wherein the zealous Promoters of this Work have been injuriously blamed.PART IV. What things are to be corrected and avoided.SECTION I. Spiritual pride.SECTION II. Wrong principles.SECTION III. Ignorance of inward experiences.SECTION IV. Of censuring professing Christians.SECTION V. Errors relative to lay-exhorting.SECTION VI. Errors relative to singing.PART V. What ought to be done to promote this work.SECTION I. We should remove stumbling blocks.SECTION II. What should be done to advance it.SECTION III. Some things that concern all.XI. INQUIRY CONCERNING QUALIFICATION FOR COMMUNION.Preface by the Author.Preface by the Author's American friends.Advertisement to the Edinburgh edition.PART I. The Question stated and explained.PART II. Reasons for the Negative of the Question.SECTION I. Church members should be visible saints.SECTION II. Profession of religion.SECTION III. Profession should be of real piety.SECTION IV. Reason requires a hearty profession.SECTION V. Christ requires it.SECTION VI. Primitive admissions.SECTION VII. The epistles prove it.SECTION VIII. Members united by brotherly love.SECTION IX. Qualifications for the Lord's supper.OBJ. I. The churchy is the school of Christ.OBJ. II. Israel was God's people.OBJ. III. Jews partook of the Passover.OBJ. IV. John's disciples made no profession of piety.OBJ. V. Many are called, but few chosen.OBJ. VI. Wheat and tares grow together.OBJ. VII. Case of Judas.OBJ. VIII. No certain rule given.OBJ. IX. If grace be required, it must be known.OBJ. X. Perplexity occasioned.OBJ. XI. All duties of worship holy.OBJ. XII. Tendency of the Lord's supper.OBJ. XIII. God does not require impossibilities.OBJ. XIV. Unsanctified persons may live as saints.OBJ. XV. Better admit hypocrites than exclude saints.OBJ. XVI. Hypocrites will be admitted.OBJ. XVII. True saints doubt of their state.OBJ. XVIII. Men's opinion of themselves no criterion.OBJ. XIX Infant baptism.OBJ. XX. Some have been converted at the sacrament.Appendix. Mr. Foxcroft's letter.XII. MISREPRESENTATIONS CORRECTED AND TRUTH VINDICATED, IN REPLY TO THE REV. SOLOMON WILLIAMS.Preface.SECTION I. What is the question?SECTION II. Degrees of evidence.SECTION I. His concessions.SECTION II. Consequences.SECTION III. Of ungodly men's communing.SECTION IV. Of an indeterminate profession.SECTION V. Mr. W. inconsistent with Mr. Stoddard.SECTION VI. Visibility without probability.SECTION VII. A converting ordinance.SECTION VIII. Of sincerity.SECTION IX. Public covenanting.SECTION I. Method of disputing.SECTION II. Misrepresentations.SECTION III. Irrelevant arguments.SECTION IV. Extraordinary notions.SECTION V. Assertions instead of arguments.SECTION VI. Sacramental actions.SECTION VII. Begging the question.SECTION VIII. Mr. W. begs the question.SECTION IX. Mr. W. is inconsistent with himself.SECTION X. Other inconsistencies.SECTION XI. Arguments hostile to both sidesSECTION XII. The passover and circumcision.SECTION XIII. Of Judas's communicating.SECTION XIV. Of being born in covenant.SECTION XV. Of coming without a known right.SECTION XVI. Tendency to perplexity.SECTION XVII. Of commanding to partake.Appendix. A letter to the people of Northampton.Preface.Advertisement.General Introduction.PERIOD I. From the Fall to the Incarnation.PART I. From the Fall to the Flood.PART II. From the Flood to the calling of Abraham.PART III. From Abraham to Moses.PART IV. From Moses to David.PART V. From David to the Babylonish Captivity. · Part 1PART V. From David to the Babylonish Captivity. · Part 2PART V. From David to the Babylonish Captivity. · Part 3PART VI. From the Captivity to Christ. · Part 1PART VI. From the Captivity to Christ. · Part 2PART VI. From the Captivity to Christ. · Part 3PART VII. Improvement of the First PERIOD.PERIOD II. From Christ's Incarnation to his Resurrection.PART I. Of Christ's Incarnation.PART II. The Purchase of Redemption.PART III. Improvement of the Second PERIOD.PERIOD III. From Christ's Resurrection the End of the World.SECTION I. Scriptural Representations of this PERIOD.SECTION II. How Christ was capacitated for effecting his Purpose.SECTION III. Established Means of Success.SECTION IV. How the Success was carried on.PART I. To the Destruction of Jerusalem.PART II. To the Time of Constantine.PART III. To the Rise of Antichrist.PART IV. To the Reformation.PART V. To the present Time.PART VI. Improvement of past Events.PART VII. To the Fall of Antichrist.PART VIII. To the End of Time.PART IX. The General JudgmentPART X. Improvement of the Whole.XIV Five discourses on the soul's eternal salvation.Preface.DISCOURSE. I. Justification by Faith alone. · Part 1DISCOURSE. I. Justification by Faith alone. · Part 2DISCOURSE. I. Justification by Faith alone. · Part 3DISCOURSE. I. Justification by Faith alone. · Part 4DISCOURSE. I. Justification by Faith alone. · Part 5DISCOURSE. I. Justification by Faith alone. · Part 6DISCOURSE. I. Justification by Faith alone. · Part 7DISCOURSE. I. Justification by Faith alone. · Part 8DISCOURSE. I. Justification by Faith alone. · Part 9DISCOURSE. I. Justification by Faith alone. · Part 10DISCOURSE. II. Pressing into the Kingdom of God. · Part 1DISCOURSE. II. Pressing into the Kingdom of God. · Part 2DISCOURSE. II. Pressing into the Kingdom of God. · Part 3DISCOURSE. II. Pressing into the Kingdom of God. · Part 4DISCOURSE. II. Pressing into the Kingdom of God. · Part 5DISCOURSE. II. Pressing into the Kingdom of God. · Part 6DISCOURSE. II. Pressing into the Kingdom of God. · Part 7DISCOURSE. II. Pressing into the Kingdom of God. · Part 8DISCOURSE. II. Pressing into the Kingdom of God. · Part 9DISCOURSE. II. Pressing into the Kingdom of God. · Part 10DISCOURSE. II. Pressing into the Kingdom of God. · Part 1DISCOURSE. II. Pressing into the Kingdom of God. · Part 2DISCOURSE. II. Pressing into the Kingdom of God. · Part 3DISCOURSE. III. RuthDISCOURSE. IV. The Justice of God in the Damnation of Sinners. · Part 1DISCOURSE. IV. The Justice of God in the Damnation of Sinners. · Part 2DISCOURSE. IV. The Justice of God in the Damnation of Sinners. · Part 3DISCOURSE. IV. The Justice of God in the Damnation of Sinners. · Part 4DISCOURSE. V. The Excellency of Jesus Christ. · Part 1DISCOURSE. V. The Excellency of Jesus Christ. · Part 2DISCOURSE. V. The Excellency of Jesus Christ. · Part 3DISCOURSE. V. The Excellency of Jesus Christ. · Part 4XV THEOLOGICAL QUESTIONS.

Jonathan Edwards · 342 of 349

DISCOURSE. IV. The Justice of God in the Damnation of Sinners. · Part 2

What revenge and malice have you been guilty of towards your neighbours! How have you indulged this spirit of the devil, hating others, and wishing evil to them, rejoicing when evil befell them, and grieving at others’ prosperity, and lived in such a way for a long time! Have not some of you allowed a passionate furious spirit, and behaved yourselves in your anger more like wild beasts than like Christians?

What covetousness has been in many of you! Such has been your inordinate love of the world, and care about the things of it, that it has taken up your heart; you have allowed no room for God and religion; you have minded the world more than your eternal salvation. For the of the world you have neglected reading, praying, and meditation; for the things of the world you have broken the ; for the world you have spent a great deal of your time in quarrelling. For the world you have envied and hated your neighbour; for the world you have cast God, and Christ, and heaven, behind your back; for the world you have sold your own soul. You have as it were drowned your soul in cares and desires; you have been a mere earth-worm, that is never in its element but when grovelling and buried in the earth.

How much of a spirit of pride, has appeared in you, which is in a peculiar manner the spirit and condemnation of the devil! How have some of you vaunted yourselves in your apparel! others in their riches! others in their knowledge and abilities! How has it galled you to see others above you! How much has it gone against the grain for you to give others their due honour! And how have you shown your pride by setting up your wills in opposing others, and stirring up and promoting division, and a party spirit in public affairs.

How sensual have you been! Are there not some here that have debased themselves below the dignity of human nature, by wallowing in sensual filthiness, as swine in the mire, or as filthy vermin feeding with delight on rotten carrion? What intemperance have some of you been guilty of! How much of your precious time have you spent away at the tavern, and in drinking companies, when you ought to have been at home seeking God and your salvation in your families and closets!

And what abominable lasciviousness have some of you been guilty of! How have you indulged yourself from day to day, and from night to night, in all manner of unclean imaginations! Has not your soul been filled with them, till it has become a hold of foul spirits, and a cage of every unclean and hateful bird? What foul-mouthed persons have some of you been, often in lewd and lascivious talk and unclean songs, wherein were things not fit to be spoken! And such company, where such has been carried on, has been your delight. And with what unclean acts and practices have you defiled yourself! God and your own consciences know what abominable lasciviousness you have practised in things not fit to be named, when you have been alone; when you ought to have been reading, or meditating, or on your knees before God in secret prayer. And how have you corrupted others, as well as polluted yourselves! What vile uncleanness have you practised in company! What abominations have you been guilty of in the dark! Such as the apostle doubtless had respect to in Eph. v. 12. ” For it is a shame even to speak of those things that are done of them in secret.” Some of you have corrupted others, and done what in you lay to undo their souls, (if you have not actually done it,) and by your vile practices and example have made room for Satan, invited his presence, and established his interest, in the town where you have lived.

What lying have some of you been guilty of, especially in your childhood! And have not your heart and lips often disagreed since you came to riper years? What fraud, and deceit, and unfaithfulness, have many of you practised in your own dealings with your neighbours, of which your own heart is conscious, if you have not been noted by others.

And how have some of you behaved yourselves in your family relations! How have you neglected your children’s souls! And not only so, but have corrupted their minds by your bad examples; and instead of training them up in the nurture and admonition of the Lord, have rather brought them up in the devil’s service!

How have some of you attended that sacred of the without any manner of serious preparation, and in a careless slighty frame of spirits, and chiefly to comply with custom! Have you not ventured to put the sacred symbols of the body and blood of Christ into your mouth, while at the same time you lived in ways of known sins, and intended no other than still to go on in the same wicked practices? And, it may be, have sat at the Lord’s table with rancour in your heart against some of your brethren that you have sat therewith. You have come even to that holy feast of love among God’s children, with the leaven of malice and envy in your heart; and so have eat and drank judgment to yourself.

What stupidity and sottishness has attended your course of wickedness: which has appeared in your obstinacy under awakening dispensations of God’s word and . And how have some of you after you have set out in religion, and quenched God’s Spirit after he had been striving with you! And what unsteadiness, and , and long misimprovement of God’s strivings with you, have you been chargeable with!

Now, can you think when you have thus behaved yourself, that God is obliged to show you mercy? Are you not after all this ashamed to talk of its being hard with God to cast you off? Does it become one who has lived such a life to open his mouth to excuse himself, to object against God’s justice in his condemnation, or to complain of it as hard in God not to give him converting and pardoning , and make him his child, and bestow on him eternal life? or to talk of his duties and great pains in religion, as if such performances were worthy to be accepted, and to draw God’s heart to such a creature? If this has been your manner, does it not show how little you have considered yourself, and how little a sense you have had of your own sinfulness?

Secondly, Be directed to consider, if God should eternally reject and destroy you, what an agreeableness and exact mutual answerableness there would be between God so dealing with you, and your spirit and behaviour. There would not only be an equality, but a similitude. God declares, that his dealings with men shall be suitable to their disposition and practice. Psalm xviii. 25, 26. “With the merciful man, thou wilt show thyself merciful; with an upright man, thou wilt show thyself upright: with the pure thou wilt show thyself pure; and with the froward, thou wilt show thyself froward.” How much soever you dread damnation, and are affrighted and concerned at the thoughts of it; yet if God should indeed eternally damn you, you would be met with but in your own way; you would be dealt with exactly according to your own dealing. Surely it is but fair that you should be made to buy in the same measure in which you sell.

Here I would particularly show,—1. That if God should eternally destroy you, it would be agreeable to your treatment of God. 2. That it would be agreeable to your treatment of Jesus Christ. 3. That it would be agreeable to your behaviour towards your neighbours. 4. That it would be according to your own foolish behaviour towards yourself.

I. If God should for ever cast you off, it would be exactly agreeable to your treatment of him. That you may be sensible of this, consider,

1. You never have exercised the least degree of love to God; and therefore it would be agreeable to your treatment of him if he should never express any love to you. When God converts and saves a sinner, it is a wonderful and unspeakable manifestation of divine love. When a poor lost soul is brought home to Christ, and has all his sins forgiven him, and is made a child of God, it will take up a whole eternity to express and declare the greatness of that love. And why should God be obliged to express such wonderful love to you, who never exercised the least degree of love to him in all your life? You never have loved God, who is infinitely glorious and lovely; and why then is God under obligation to love you, who are all over deformed and loathsome as a filthy worm, or rather a hateful viper? You have no benevolence in your heart towards God; you never rejoiced in God’s happiness; if he had been miserable, and that had been possible, you would have liked it as well as if he were happy; you would not have cared how miserable he was, nor mourned for it, any more than you now do for the devil’s being miserable. And why then should God be looked upon as obliged to take so much care for your happiness, as to do such great things for it, as he doth for those that are saved? Or why should God be called hard, in case he should not be careful to save you from misery? You care not what becomes of God’s glory; you are not distressed how much soever his honour seems to suffer in the world: and why should God care any more for your welfare? Has it not been so, that if you could but promote your private interest, and gratify your own lusts, you cared not how much the glory of God suffered? And why may not God advance his own glory in the ruin of your welfare, not caring how much your interest suffers by it? You never so much as stirred one step, sincerely making the glory of God your end, or acting from real respect to him; and why then is it hard if God do not do such great things for you, as the changing of your nature, raising you from spiritual death to life, conquering the powers of darkness for you, translating you out of the kingdom of darkness into the kingdom of his dear Son, delivering you from eternal misery, and bestowing upon you eternal glory? You were not willing to deny yourself for God; you never cared to put yourself out of your way for Christ; whenever any thing cross or difficult came in your way, that the glory of God was concerned in, it has been your manner to shun it, and excuse yourself from it. You did not care to hurt yourself for Christ, whom you did not see worthy of it; and why then must it be looked upon as a hard and cruel thing, if Christ has not been pleased to spill his blood and be tormented to death for such a sinner.

2. You have slighted God; and why then may not God justly slight you? When sinners are sensible in some measure of their misery, they are ready to think it hard that God will take no more notice of them; that he will see them in such a lamentable distressed condition, beholding their burdens and tears, and seem to slight it, and manifest no pity to them. Their souls they think are precious: it would be a dreadful thing if they should perish, and burn in hell for ever. They do not see through it, that God should make so light of their salvation. But then, ought they not to consider, that as their souls are precious, so is God’s honour precious? The honour of the infinite God, the great King of heaven and earth, is a thing of as great importance, (and surely may justly be so esteemed by God,) as the happiness of you, a poor little worm. But yet you have slighted that honour of God, and valued it no more than the dirt under your feet. You have been told that such and such things were contrary to the will of a holy God, and against his honour; but you cared not for that. God called upon you, and exhorted you to be more tender of his honour; but you went on without regarding him. Thus have you slighted God! And yet, is it hard that God should slight you? Are you more honourable than God, that he must be obliged to make much of you, how light soever you make of him and his glory?

And you have not only slighted God in time past, but you slight him still. You indeed now make a pretence and show of honouring him in your prayers, and attendance on other external duties, and by sober countenance, and seeming devoutness in your words and behaviour; but it is all mere dissembling. That downcast look and seeming reverence, is not from any honour you have to God in your heart, though you would have God take it so. You who have not believed in Christ, have not the least jot of honour to God; that show of it is merely forced, and what you are driven to by fear, like those mentioned in Psalm lxvi. 3. “Through the greatness of thy power shall thine enemies submit themselves to thee.” In the original it is, “shall lie unto thee;” that is, yield feigned submission, and dissemble respect and honour to thee. There is a rod held over you that makes you seem to pay such respect to God. This religion and devotion, even the very appearance of it, would soon be gone, and all vanish away, if that were removed. Sometimes it may be you weep in your prayers, and in your hearing sermons, and hope God will take notice of it, and take it for some honour; but he sees it to be all hypocrisy. You weep for yourself; you are afraid of hell; and do you think that that is worthy of God to take much notice of you, because you can cry when you are in danger of being damned; when at the same time you indeed care nothing for God’s honour.

Seeing you thus disregard so great a God, is it a heinous thing for God to slight you, a little, wretched, despicable creature; a worm, a mere nothing, and less than nothing; a vile insect, that has risen up in contempt against the Majesty of heaven and earth?

3. Why should God be looked upon as obliged to bestow salvation upon you, when you have been so ungrateful for the mercies he has bestowed upon you already? God has tried you with a great deal of kindness, and he never has sincerely been thanked by you for any of it. God has watched over you, and preserved you, and provided for you, and followed you with mercy all your days; and yet you have continued sinning against him. He has given you food and raiment, but you have improved both in the service of sin. He has preserved you while you slept; but when you arose, it was to return to the old; trade of sinning. God, notwithstanding this ingratitude, has still continued his mercy; but his kindness has never won your heart, or brought you to a more grateful behaviour towards him. It may be you have received many remarkable mercies, recoveries from sickness, or preservations of your life when exposed by accidents, when if you had died, you would have gone directly to hell; but you never had any true thankfulness for any of these mercies. God has kept you out of hell, and continued your day of , and the offers of salvation, so long a time; while you did not regard your own salvation so much as in secret to ask God for it. And now God has greatly added to his mercy to you, by giving you the strivings of his Spirit, whereby a most precious opportunity for your salvation is in your hands. But what thanks has God received for it? What kind of returns have you made for all this kindness? As God has multiplied mercies, so have you multiplied provocations.

And yet now are you ready to quarrel for mercy, and to find fault with God, not only that he does not bestow more mercy, but to contend with him, because he does not bestow infinite mercy upon you, heaven with all it contains, and even himself, for your eternal portion. What ideas have you of yourself, that you think God is obliged to do so much for you, though you treat him ever so ungratefully for his kindness wherewith you have been followed all the days of your life.

4. You have voluntarily chosen to be with Satan in his enmity and opposition to God; how justly therefore might you be with him in his punishment! You did not choose to be on God’s side, but rather chose to side with the devil, and have obstinately continued in it, against God’s often repeated calls and counsels. You have chosen rather to hearken to Satan than to God, and would be with him in his work. You have given yourself up to him, to be subject to his power and government, in opposition to God; how justly therefore may God also give you up to him, and leave you in his power, to accomplish your ruin! Seeing you have yielded yourself to his will, to do as he would have you, surely God may leave you in his hands to execute his will upon you. If men will be with God’s enemy, and on his side, why is God obliged to them out of his hands, when they have done his work? Doubtless you would be glad to serve the devil, and be God’s enemy while you live, and then to have God your friend, and deliver you from the devil, when you come to die. But will God be unjust if he deals otherwise by you? No, surely! It will be altogether and perfectly just, that you should have your portion with him with whom you have chosen to work; and that you should be in his possession to whose dominion you have yielded yourself; and if you cry to God for deliverance, he may most justly give you that answer, Judges x. 14. “Go to the gods which you have chosen.”

5. Consider how often you have refused to hear God’s calls to you, and how just it would therefore be, if he should refuse to hear you when you call upon him. You are ready, it may be, to complain that you have often prayed, and earnestly begged of God to show you mercy, and yet have no answer of prayer: One says, I have been constant in prayer for so many years, and God has not heard me. Another says, I have done what I can; I have prayed as earnestly as I am able; I do not see how I can do more; and it will seem hard if after all I am denied. But do you consider how often God has called, and you have denied him? God has called earnestly and for a long time; he has called and called again in his word, and in his , and you have refused. You was not uneasy for fear you should not show regard enough to his calls. You let him call as loud and as long as he would; for your part, you had no leisure to attend to what he said; you had other business to mind; you had these and those lusts to gratify and please, and concerns to attend; you could not afford to stand considering of what God had to say to you. When the ministers of Christ have stood and pleaded with you, in his name, after , and have even spent their strength in it, how little was you moved! It did not alter you, but you went on still as you used to do; when you went away, you returned again to your sins, to your lasciviousness, to your vain mirth, to your covetousness, to your intemperance, and that has been the language of your heart and practice, Exod. v. 2. “Who is the Lord, that I should obey his voice?” Was it no crime for you to refuse to hear when God called? And yet is it now very hard that God does not hear your earnest calls, and that though your calling on God be not from any respect to him, but merely from self-love? The devil would beg as earnestly as you, if he had any hope to get salvation by it, and a thousand times as earnestly, and yet be as much of a devil as he is now. Are your calls more worthy to be heard than God’s? Or is God more obliged to regard what you say to him, than you to regard his commands, counsels, and invitations to you? What can be more justice than this, Prov. i. 24, &c. ” Because I have called, and ye refused, I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I will also laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.”

6. Have you not taken encouragement to sin against God, on that very presumption, that God would show you mercy when you sought it? And may not God justly refuse you that mercy that you have so presumed upon? You have flattered yourself, that though you did so, yet God would show you mercy when you cried earnestly to him for it: how righteous therefore would it be in God, to disappoint such a wicked presumption! It was upon that very hope that you dared to affront the Majesty of heaven so dreadfully as you have done; and can you now be so sottish as to think that God is obliged not to frustrate that hope?

When a sinner takes encouragement to neglect secret prayer which God has commanded, to gratify his lusts, to live a vain life, to thwart God, to run upon him, and contemn him to his face, thinking with himself, “If I do so, God would not damn me; he is a merciful God, and therefore when I seek his mercy he will bestow it upon me;” must God be accounted hard because he will not do according to such a sinner’s presumption?

Cannot he be excused from showing such a sinner mercy when he is pleased to seek it, without incurring the charge of being unjust; if this be the case, God has no liberty to vindicate his own honour and majesty; but must lay himself open to all manner of affronts, and yield himself up to the abuses of vile men, though they disobey, despise, and dishonour him, as much as they will; and when they have done, his mercy and pardoning must not be in his own power and at his own disposal, but he must be obliged to dispense it at their call. He must take these bold and vile contemners of his Majesty, when it suits them to ask it, and must forgive all their sins, and not only so, but must adopt them into his family, and make them his children, and bestow eternal glory upon them. What mean, low, and strange thoughts have such men of God, who think thus of him! Consider, that you have injured God the more, and have been the worse enemy to him, for his being a merciful God. So have you treated that attribute of God’s mercy! How just is it therefore that you never should have any benefit of that attribute!

There is something peculiarly heinous in sinning against the mercy of God more than other attributes. There is such base and horrid ingratitude, in being the worse to God because he is a being of infinite goodness and , that it above all things renders wickedness vile and detestable. This ought to win us, and engage us to serve God better; but instead of that, to sin against him the more, has something inexpressibly bad in it, and does in a peculiar manner enhance guilt, and incense wrath; as seems to be intimated, Rom. ii. 4, 5. “Or despisest thou the riches of his goodness, and forbearance, and ; not knowing that the goodness of God leadeth thee to ? But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.”

The greater the mercy of God is, the more should you be engaged to love him, and live to his glory. But it has been contrariwise with you; the consideration of the mercies of God being so exceeding great, is the thing wherewith you have encouraged yourself in sin. You have heard that the mercy of God was without bounds, that it was sufficient to pardon the greatest sinner, and you have upon that very account ventured to be a very great sinner. Though it was very offensive to God, though you heard that God infinitely hated sin, and that such practices as you went on in were exceeding contrary to his nature, will, and glory, yet that did not make you uneasy; you heard that he was a very merciful God, and had enough to pardon you, and so cared not how offensive your sins were to him. How long have some of you gone on in sin, and what great sins have some of you been guilty of, on that presumption! Your own conscience can give testimony to it, that this has made you refuse God’s calls, and has made you regardless of his repeated commands. Now, how righteous would it be if God should swear in his wrath, that you should never be the better for his being infinitely merciful!

Your ingratitude has been the greater, that you have not only abused the attribute of God’s mercy, taking encouragement from it to continue in sin, but you have also presumed that God would exercise infinite mercy to you in particular; which consideration should have especially endeared God to you. You have taken encouragement to sin the more, from that consideration, that Christ came into the world and died to save sinners; such thanks has Christ had from you, for enduring such a tormenting death for his enemies! Now, how justly might God refuse that you should ever be the better for his Son’s laying down his life! It was because of these things that you put off seeking salvation. You would take the pleasures of sin still longer, hardening yourself because mercy was infinite, and it would not be too late, if you sought it afterwards; now, how justly may God disappoint you in this, and so order it that it shall be too late.

7. How have some of you risen up against God, and in the frame of your minds opposed him in his dispensations! And how justly upon that account might God oppose you, and set himself against you! You never yet would submit to God; never willingly comply, that God should have dominion over the world, and that he should govern it for his own glory, according to his own wisdom. You, a poor worm, a potsherd, a broken piece of an earthen vessel, have dared to find fault and quarrel with God. Isaiah xlv. 9. “Woe to him that strives with his Maker. Let the potsherd strive with the potsherds of the earth: shall the clay say to him that fashioned it, What makest thou?” But yet you have ventured to do it. Rom. ix. 20. “Who art thou, O man, that repliest against God?” But yet you have thought you was big enough; you have taken upon you to call God to an account, why he does thus and thus; you have said to Jehovah, What dost thou?

If you have been restrained by fear from openly venting your opposition and enmity of heart against God’s government, yet it has been in you; you have not been quiet in the frame of your mind; you have had the heart of a viper within, and have been ready to spit your venom at God. It is well if sometimes you have not actually done it, by tolerating blasphemous thoughts and malignant risings of heart against him; yea, and the frame of your heart in some measure appeared in impatient and fretful behaviour.—Now, seeing you have thus opposed God, how just is it that God should oppose you! Or is it because you are so much better, and so much greater than God, that it is a crime for him to make that opposition against you which you make against him? Do you think that the liberty of making opposition is your exclusive prerogative, so that you may be an enemy to God, but God must by no means be an enemy to you, but must be looked upon under obligation nevertheless to help you, and save you by his blood, and bestow his best blessings upon you?