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

Jonathan Edwards · 266 of 409

PART II. Observations concerning the Mysteries of Scripture · Part 3

§ 17. God so often speaking of himself as a jealous God

signifying that he will by no means endure any other husband of his church affords a clear evidence, that Jesus Christ is the same God with the Father. For Christ is often spoken of as that person who is, in the most eminent and peculiar manner, the Husband and Bridegroom of his church. That God who is the Holy One of Israel, is the Husband of the church, as appears by Isa. liv. 5. “Thy Maker is thy Husband, the Lord of hosts is his name; and thy Redeemer, the Holy One of Israel.” Or, as the words are,” Thy Goel, the Holy One of Israel.” The goel was the near kinsman, that married the widow who had lost her husband, as appears by Ruth iii. 9-12. But this Holy One of Israel is the name of that God who is the Father, as appears by Isa. xlix. 7. and lv. 5. and so is the Lord of hosts, as appears by Isa. xliv. 6.

§ 18. Christ is the Lord mentioned in Rom. x. 13. “For whosoever shall call upon the name of the Lord, shall be saved.” That it is Christ who is spoken of, is evident from the two foregoing verses; and also from the 14th. But the words are taken from Joel ii. 32. where the word translated Lord, is Jehovah. See also 1 Cor. i. 2.

§ 19. And 1 Cor. x. 9. “Neither let us tempt Christ, as some of them also tempted.” By this, it appears, that Christ was that God, that Holy One of Israel, whom they tempted in the wilderness. 1 Cor. x. 22. “Do we provoke the Lord to jealousy? are we stronger than he?” It is evident, that by the Lord here, is meant Jesus Christ, as appears by the preceding context; and that therefore, he is that being who says, “I the Lord thy God am a jealous God. ”

§ 20. Rev. ii. 23. Christ says, “I am he that trieth the reins and the heart, and will give to every one of you according to his works.” This is said by the Son of God, as appears by the 18th verse. foregoing. Compare this with other passages of Scripture, where those things are spoken of as the prerogative of the supreme God. Parallel with it is John xxi. 17. “Lord, thou knowest all things; thou knowest that I love thee.”

§ 21. It would be unreasonable to suppose, that there is one Being infinitely greater than all other beings so that all others are as nothing to him, and infinitely beneath him in power and yet, that there is no kind of works or effects of his power, that is peculiar to him, by which he is greatly distinguished from others. He that appeared sitting on the throne above the cherubims and wheels in Ezekiel’s visions, (Ezek. i. 27. and other places,) was undoubtedly Christ; because he appeared in the shape of a man, which God the Father never did. No man hath seen God, viz. the Father, at any time:” but the person that there appeared, was undoubtedly God. He is represented as one that has heaven for his throne, and sits as supreme Ruler of the universe. This is undoubtedly the same that rides on the heavens in the help of his people, and his excellency on the sky; that rides on the heaven of heavens by his name Jah, or Jehovah. And this is called the appearance of the likeness, or image of the glory of the Lord; Ezek. i. 28. iii. 23. and viii. 4. This, while it shows him to be a person truly divine, also shows him to be Christ. For what can this image of the Lord, with an appearance of brightness round about, (ver. 27, 28.) be, but the same which the apostle speaks of, who is the brightness of God’s glory, and the express image of his person?” And this is evidently the same that sat on the throne in the temple, which was called the Chariot of the Cherubims. And this person is called the God of Israel, Ezek. x. 20. and the whole that this person says to Ezekiel from time to time shows, that he is truly God.

§ 22. It is a great evidence of the divinity of Christ, that the is so put into subjection to him, as to become his messenger; even the Spirit of God, as the is often called, or the Spirit of the Father, as he is called, Matt. x. 20. The same that is there called the Spirit of the Father, is in Mark xiii. 11. called the . Now, certainly, it is unreasonable to suppose, that the Spirit of the supreme God should be put under the direction and disposal of a mere creature, one infinitely below God. The only evasion here, must be this, that the is also a created Spirit inferior to the Son. For if Christ be a mere creature, it would be unreasonable to suppose that he should have the Spirit of God subjected to him, on any other supposition, whether the Spirit of God be supposed to be only the power and energy of the Most High, or a superior created Spirit. But how does the , being a creature inferior to the Son, consist with Christ’s being conceived by the power of the ? and his being honoured by having the descending upon him? and being anointed with it, and working his greatest miracles by the power of the ? and its being a great honour done to Christ, that the Spirit was given to him not by measure? Besides, the being a creature, not only infinitely inferior to God, but inferior to the Son, is exceedingly inconsistent with almost every thing said of the Holy Spirit in Scripture: as, his being called the Power of the highest; his searching all things, even the deep things of God, and knowing the things of God in the most distinguishing manner, as the spirit of man within him knows the things of a man; the Scriptures being the word of God, as it is the word of the ; Christians being the temple of the living God, as they are the temple of the ; lying unto the being called lying unto God; the chief works of God being ascribed to the , as the works of creation, and the forming of man in the womb. (Eccles. xi. 5. Job xxxiii. 4.) Giving the highest sort of wisdom, viz. spiritual understanding; forming the human nature of Christ; being the author of and ; creating a new heart, and so being the author of the new creation, which is spoken of as vastly greater than the old.

Blasphemy against the Father is pardonable; but not against the . It is unreasonable to suppose that only the body of Christ was made by the . It is evident, that the whole human nature, the holy thing that was born of the virgin, was by the ; Luke i. 35. But the Son of the virgin was a holy thing, especially with regard to his soul. The soul of Adam was from the Spirit of God, from God’s breathing into him the breath of life. But this breath of life signifies the Spirit of God, as appears by Christ’s breathing on his disciples after his resurrection, saying, John xx. 22. “Receive ye the .” The Spirit of God is called the breath of God; Job xxxiii. 4. “The Spirit of God hath made me; the breath of the Almighty hath given me life.” If God’s Spirit gives life to other men, or mankind in general, doubtless he gave life to Adam. And if that Spirit of God which gives life to mankind in general, be, in doing that work, called the breath of God; we may well suppose, that when we find that which gave life and soul to Adam, called God’s breath, thereby was meant God’s Spirit.

§ 23. How unreasonable must our notions be of the creation of the world, on Arian principles! For it is manifest by the Scripture, that the world was made by the Spirit of God, as well as by the Son of God. But the Son of God is, according to them, a created Spirit; and the Spirit of God must therefore also be a created Spirit inferior to him. Therefore, we must suppose, that the Father created the world by the Son, and that the Son did not create the world by himself, but by the Spirit of God, as his minister or instrument. So that the Spirit of God herein must act as the instrument of an instrument!

§ 24. It is evident that the same Word, the same Son of God, that made the world, also upholds it in being, and governs it. This is evident, in part, unto reason. For upholding the world in being, and creating it, are not properly distinct works; since it is manifest, that upholding the world in being is the same with a continued creation; and consequently, that creating the world is but the beginning of upholding it, if I may so say beginning to give it a supported and dependent existence and preservation is only continuing to give it such a supported existence. So that, truly, giving the world a being at first, no more differs from preserving it through all successive moments, than giving a being the last moment, differs from giving a supported being this moment. And the Scripture is as express, that the world is upheld by Christ, as that it was created by him; Colos. i. 16, 17. “For by him were all things created, and by him all things consist.” Heb. i. 2, 3. “By whom also he made the worlds, and upholding all things by the word of his power.” And it is he that shall bring the world to an end. Heb. i. 10, 11, 12. “Thou, Lord, in the beginning, hast laid the foundations of the earth, &c. They shall perish, but thou shall endure. As a vesture shall thou change them, and they shall be changed. But thou art the same, and thy years shall not fail.”

But if these things are so, what shall we think of the upholding and government of the world, while Christ was in his humbled state, and while an infant, and when we are told that he was wearied with his journey, and his strength in some measure spent, only with governing the motions of his own body? Who upheld and governed the world at that time? Doubtless it will be said, that God the Father took the world out of the hands of the Son for that time, to uphold and govern it, and returned it into his hands again at his exaltation. But is there any ground to suppose such a mighty change as this, as to the author of the universe, that it should have such different authors of its being, and of all its properties, natural principles, motions, alterations, and events, both in bodies and all created minds, for three or four and thirty years, from what it had ever before or since? Have we any hint of such a thing? or have we any revelation of any thing analogous? Has God ever taken the work of a creature out of its hands, according to the ordinary course of things?

§ 25. The supreme God is doubtless distinguished by some works or other. As he must be infinitely distinguished from all other beings in his nature; so, doubtless, there are some manifestations or other of this vast superiority above all other beings. But we can have no other proper manifestations of the divine nature, but by some effects of it. The invisible things of God are seen by the things that are made. The word of God itself is no demonstration of the superior distinguishing glory of the supreme God, any otherwise than by his works; and that two ways: 1. As we must have the perfections first proved by his works, in order to know that his word is to he depended on. 2. As the works of God, appealed to and declared in his word, make evident that divine greatness and glory which the word of God declares. There is a difference between declaration and evidence. The word declares; but the works are the proper evidence of what is declared.

Undoubtedly, therefore, the vastly distinguished glory of the supreme God is manifested by some distinguishing peculiar works of his. That the supreme God is distinguished very remarkably and most evidently from all other beings, by some works or other, is certain by the Scripture. It is often represented, that be most plainly and greatly shows his distinguishing majesty, power, and wisdom, and vast superiority to other beings, by his works that are seen, and set in the view of the children of men. So Psalm lxxxi. 8. “Among the gods there is none like unto thee, neither are there any works like unto thy works;” see also verse 10. Psalm lxxxix. 5, 8, 9, 10. “The heavens shall praise thy wonders: for who in heaven can be compared to the Lord? who amongst the sons of the mighty can be likened unto the Lord? O Lord of hosts, who is a strong Lord like unto thee, or to thy faithfulness round about thee? Thou rulest the raging of the sea; when the waves thereof arise, thou stillest them.” Deut. iii. 24. “What God is there in heaven or in earth, that can do according to thy works, and according to thy might?” Psalm lxxii. 18. “Blessed be the Lord God, the God of Israel, who only doth wondrous things.” This is often added to the declarations of God’s works, “That ye may know that I am the Lord, or that I am Jehovah:” and this, “That ye may know that there is none like unto me,” &c. Exod. viii. 10, 22. chap. ix. 14, 16. and x. 2. and innumerable other places.

§ 26. But now, what are these distinguishing works of God? or the works by which his distinguishing dignity and glory are clearly manifested? What works are they that can be named or thought of? Is it creating the world? Or is it the creating of the spiritual, intellectual world, which undoubtedly is an unspeakably greater work, than creating the material world? Is it preserving and upholding the world? Or is it governing the world? Or is it and salvation; or at least some particular great salvation? Was it the out of Egypt, and carrying the people of Israel through the wilderness, and giving them the possession of Canaan? Or is it the greatest work of , even salvation from spiritual, total, and eternal destruction, and bringing to eternal and glory? Is it , , restoring a fallen, sinful creature, and making men new creatures, giving them , and the image of God? or giving wisdom to the heart, the truest and greatest wisdom? Is it the of the world, and renewing the whole world of mankind, as consisting of Jews and ? Or is it conquering Satan and all the powers of darkness, and overcoming all evil, even the strongest holds of sin and Satan, all God’s enemies in their united strength? Is it searching the hearts of the children of men? Is it working any particular kind of great miracles? Is it raising the dead to life, or raising all in general at the last day? Is it judging the world, angels and men, in the last and greatest judgment? Is it bestowing on the favourites of God, both men and angels, their highest, most consummate, and eternal glory? Is it destroying the visible creation, and bringing all to their final period and consummation, and to their most perfect and eternal state? Or, are there any other works greater than these, that can be thought of, which we can find appealed to as clearly manifesting the most peculiar and distinguishing glory of the supreme God, in comparison of whom all other beings whatsoever are absolutely as nothing? Yet all these are ascribed to Christ.

§ 27. The creation of the world in general is often spoken of as the peculiar work of the supreme God, a work wherein he manifests his glory as supreme, and distinguished from all other beings: Rom. i. 19, 20. “Because that which may be known of God is manifest in them; for God hath shown it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things which are made, even his eternal power and Godhead.” Doubtless it is the supreme God who is here spoken of. And what godhead is clearly to be seen by the creation of the world, but the supreme Godhead? And what can that invisible glory and power of this God be, but that by which he is distinguished from other beings, and may be known to be what he is? It is said, “that which may be known of God, is clearly manifest by his works.” But doubtless, one thing, and infinitely the most important, that may be known of God, is his supreme dignity and glory, that glory which he has as supreme God. But if the creation of the world be not a work peculiar to him, how are these things so clearly manifested by his work? The work of creation is spoken of as one of the great wonders done by him, who is God of gods and Lord of lords, who alone doth great wonders; as in Ps. cxxxvi. 2-9. “O give thanks unto the God of gods. O give thanks to the Lord of lords. To him who alone doth great wonders. To him that by wisdom made the heavens. To him that stretched out the earth over the waters. To him that made great lights, The sun to rule by day,” &c. This is the work of the supreme God, which he wrought alone, Job ix. 8. “Which alone spreadeth out the heavens.” And 2 Kings xix. 15. “O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth:” 1 Chron. xvi. 24, 25, 26. “Declare his glory among the , his marvellous works among all nations. For great is the Lord, and greatly to be praised. He is also to be feared above all gods. For all the gods of the people are idols: but the Lord made the heavens.” Isa. xl. 25, 26. “To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things.” How plain is it here, that creating the world is spoken of as a work of the supreme God, most evidently showing that none is like him, or to be compared to him? So verse 12. compared with verse 18. God asserts the creation of the world to be his work, so as to deny any associate or instrument; as in Isa. xliv. 24. “Thus saith Jehovah, thy Redeemer, and he that formed thee from the womb, I am Jehovah that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself.” Isa. xiv. 5-7. “I am Jehovah, and there is none else; there is no God besides me: that they may know from the rising of the sun, and from the west, that there is none besides me; I am the Lord, and there is none else; I form the light, and create darkness.” Verse 12. “I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens.” Verse 18. “Thus saith Jehovah that created the heavens, God himself that formed the earth and made it.” Verse 21. “I am Jehovah, and there is no God else beside me: a just God and a Saviour, there is none beside me.” Yet these works are applied to Christ.

§ 28. God’s creating the world, is used as an argument, to show the nations of the world the reasonableness of forsaking all other gods, and worshipping the one true God only. Rev. xiv. 7. “Saying with a loud voice, Fear God, and give glory to him, and worship him that made heaven and earth, and the sea, and the fountains of waters.” (See also Acts xiv. 15. and Rev. x. 6.) The work of creation is spoken of as the distinguishing work of the supreme only living and true God, showing him to be alone worthy to be worshipped; as in Jer. x. 6-12. “Forasmuch as there is none like unto thee, O Lord, thou art great, and thy name is great in might. Who would not fear thee, O King of nations? for to thee doth it appertain. Jehovah is the true God, he is the living God, and an everlasting King. Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power: he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.”

§ 29. But the creation of the world is ascribed to jesus christ, in John i. 3. Col. i. 16. Heb. i. 10. It is ascribed to him as being done by his power, as the work of his hands, Heb. i. 10. And his work in such a manner, as to be a proper manifestation of his greatness and glory; and so as to show him to be God, John i. 1-3. Is the creation of the spiritual, intelligent world, consisting of angels, and the souls of men, and the world of glory, a peculiar work of the supreme God? Doubtless it is so. Neh. ix. 6. “Thou, even thou, art Lord alone. Thou hast made heaven, the heaven of heavens, with all their host: and the host of heaven worshippeth thee.” Psalm civ. 4. “Who maketh his angels spirits, and his ministers a flame of fire.” And the creation of the spiritual and intelligent world, in every part of it, is also ascribed to Christ. For it is said, John i. 3. “The world was made by him, and without him was not any thing made that was made.” And to him is expressly ascribed the creation of the invisible world, and of the angels in particular, even the very highest and most exalted of them; and all the most glorious things in the invisible heaven, the highest and most glorious part of the creation of God. Col. i. 16. “By him were all things created that are in heaven and that are in earth, visible and invisible;” (these include the invisible things on earth, as well as in heaven, even the souls of men;) ” whether they be thrones, or dominions, or principalities, or powers; all things were created by him.”

§ 30. Preserving the creation, is spoken of as the work of the one only Jehovah, Neh. ix. 6. “Thou, even thou, art Jehovah alone. Thou hast made heaven, the heaven of heavens, with all their host; the earth, and all things that are therein; and thou preservest them all.” Isa. xl. 26. “Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number. He calleth them all by names, by the greatness of his might; for that he is strong in power, not one faileth.” Job xii. 7-10. “But ask now the beasts, and they shall teach thee; who knoweth not in all these, that the hand of Jehovah hath made this, in whose hand is the soul of every living thing, and the breath of all mankind?” See also. Psalm xxxvi. 6, 7.

But the preservation of the creation is also ascribed to Christ; Heb. i. 3. “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power.” Colos. i. 17. “By him all things consist.”

§ 31. Governing the creation, is another thing often spoken of as the peculiar work of God; as in Isa. xl. 21, to the end. There, governing the world is the manifest peculiar work of him to whom none is like and none equal. And, in Isa. xlv. 1-13. governing the world, bringing to pass revolutions in nations, &c.; are spoken of as the peculiar works of him who is Jehovah alone. See 2 Chron. xxix. 11, 12. and Psalm xxii. 28. xlvii. 2, &c. But Christ is often, in the New Testament, spoken of as the Governor of the world, is prayed to as such, and spoken of as he whose will disposes all events.

Sitting as king in heaven, having his throne there, and governing the universe for the salvation of his people, are spoken of as peculiar to the supreme God. But, how often and eminently are these things ascribed to Christ! His having his throne in heaven; being exalted far above all heavens; thrones, dominions, &c. being made subject to him; being made head over all things to the church, &c.

§ 32. Judging the world, is another thing spoken of as peculiarly and distinguishingly belonging to the supreme God. Psalm l.1-7. “The mighty God, even Jehovah, hath spoken, and called the earth from the rising of the sun unto the going down thereof. Our God shall come; a fire shall devour before him. He shall call to the heavens from above, and to the earth, that he may judge his people: and the heavens shall declare his ; for God is Judge himself. Hear, O my people, and I will speak; O Israel, I will testify against thee. I am God, even thy God.” This 50th Psalm. begins thus: el elohim jehovah, “The God of gods, Jehovah; or, the most mighty God, even jehovah.” Who can believe that these three most magnificent names of the Deity are thus united, to signify any other than the supreme God?

But it is apparent, that Christ is abundantly spoken of as eminently the Judge of all nations, of all degrees, quick and dead, angels and men. We are particularly and fully instructed, that it is his distinguishing office to judge the world, John v. 22. 2 Tim iv. 8. Rev. xix. 11. and many other places.

§ 33. Destroying the world at the consummation of all things is spoken of as a peculiar work of God; even of Jehovah, ver. 1, 12, 16, 18, 21, 22.; the Creator of the world, ver. 24, 25, 28. See also Psalm xcvii. 1-6. and Neh. i. 4, 5, 6. Jer. x. 6, 7, 10. Psalm xlvi. 6. civ. 32. cxliv. 5. Isa. lxiv. 1, 2, 3. Job ix. 4-7. But this is spoken of as the work of the Son of God, Heb. i. latter end.

§ 34. The wonderful alterations made in the natural world, at the coming out of Egypt; the giving of the law, and entrance into Canaan; are often spoken of as the peculiar works of God, greatly manifesting the divine majesty as vastly distinguished from all other gods: such as, dividing the sea; drowning Pharaoh and his hosts there; causing the earth to tremble, the mountains to quake at his presence, the heavens to drop, the hills to skip like rams and lambs; Jordan being driven back; the sun and moon standing still, &c.

But these were infinitely small things, in comparison with what shall be accomplished at the end of the world, when the mountains and hills shall be thrown into the midst of the sea; and not only some particular mountains shall quake, but the whole earth, yea, the whole visible world, shall be terribly shaken to pieces. Not only shall mount Sinai be on fire, as if it would melt, but all the mountains, and the whole earth and heavens shall melt with heat; the earth shall be dissolved even to its centre. And not only shall the Red sea and Jordan be dried up for a few hours, in a small part of their channels, but all the seas, and oceans, and rivers through the world shall be dried up for ever. Not only shall the sun and moon be stopped for the space of one day; but they, with all the innumerable mighty globes of the heavens, shall have an everlasting arrest, an eternal stop put to their courses. Instead of drowning Pharaoh and his host in the Red sea, the devil and all the wicked shall be plunged into the eternal lake of fire and brimstone, &c.

The former kind of effects were but little, faint shadows of the latter. And the former are spoken of as the peculiar, manifest, glorious works of the supreme one only God, evidently manifesting his peculiar majesty and glory. But the latter are the works of the Son of God, Jesus Christ, as is evident by Heb. i. 10-12. It is here worthy to be remarked, that though the Scripture teaches, that Christ’s majesty shall at the last day appear to be so great in his coming in power and great glory, yet it is said, when these things shall be, God alone should be exalted, in opposition to men and to other gods, Isa. ii. 10, to the end.