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.

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SECTION VII. They are attended with a change of nature.

SECT. VII.

Another thing, wherein gracious affections are distinguishedfrom others, is, that they are attended with a change of nature.

All gracious affections arise from a spiritual understanding, in which the soul has as the excellency and glory of divine things discovered to it, as was shown before. But all spiritual discoveries are also transforming. They not only make an alteration of the present exercise, sensation, and frame of the soul; but such is their power and efficacy, that they alter its very nature; 2 Cor. iii. 18. “But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.” Such power as this, is properly divine, and is peculiar to the Spirit of the Lord. Other power may make a great alteration in men’s present frames and feelings; but it is the power of a Creator only that can change the nature. And no discoveries or illuminations, but those that are divine and supernatural, will have this supernatural effect. But this effect all those discoveries have, that are truly divine. The soul is deeply affected by these discoveries; so affected, as to be transformed.

Thus it is with those affections of which the soul is the subject in its . The scriptural representations of , strongly imply and signify a change of nature: such as being born again; becoming new creatures; rising from the dead; being renewed in the spirit of the mind; dying to sin, and living to ; putting off the old man, and putting on the new man; being ingrafted into a new stock; having a divine seed implanted in the heart; being made partakers of the divine nature, &c.

Therefore if there be no great and remarkable change in persons, who think they have experienced a work of , vain are all their imaginations and pretences, however they may have been affected. (if we may give any credit to the Scripture) is a great and universal change of the man, turning him from sin to God. A man may be restrained from sin, before he is ; but when he is , his very heart and nature is turned from it unto : so that thenceforward he becomes a holy person, and an enemy to sin. If, therefore, after a person’s high affections at his supposed first , it happens that in a little time there is no very remarkable alteration in him, as to those bad qualities and evil habits which before were visible in him—and he is ordinarily under the prevalence of the same kind of dispositions as heretofore, and the same things seem to belong to his character, he appearing as selfish, , stupid, and perverse, unchristian, and unsavoury as ever—it is greater evidence against him, than the brightest story of experiences that ever was told can be for him. For in Christ Jesus neither circumcision nor uncircumcision, neither high profession nor low profession, neither a fair story nor a broken one, avails any thing; but a new creature. If there be a very great alteration visible in a person for a while; yet if it be not , but he afterwards return, in a stated manner, to his former habits; it appears to be no change of nature; for nature is an thing. A swine may be washed, but the swinish nature remains; a dove may be defiled, but its cleanly nature remains.

Allowances, indeed, must be made for the natural temper, which does not entirely eradicate: those sins which a man by his natural constitution was most inclined to before his , he may be most apt to fell into still. But yet will make a great alteration even with respect to these sins. Though , while imperfect, does not root out an evil natural temper, yet it is of great power and efficacy to correct it. The change wrought in , is an universal change: changes a man with respect to whatever is sinful in him; the old man is put off, and the new man put on; he is throughout. He is become a new creature, old things are passed away, and all things are become new; all sin is , constitutional sins, as well as others. If a man before his was, by his natural constitution, prone to lasciviousness, or drunkenness, or maliciousness; converting will make a great alteration in him, with respect to these evil dispositions; so that however he may be still most in danger of these sins, they shall no longer have dominion over him; nor will they any more be properly his character. Yes, true , in some respects especially, turns a man against his own ; that wherein he has been most guilty, and has chiefly dishonoured God. He that forsakes other sins, but preserves the to which he is chiefly inclined, is like Saul, who, when sent against God’s enemies the Amalekites, with a strict charge to save none of them alive, but utterly to destroy them, small and great; slew the people, but saved the king.

Some foolishly make it an argument in favour of their discoveries and affections, that when they are gone, they are left wholly without any life or sense, or any thing beyond what they had before. They think it an evidence that what they experienced was wholly of God, and not of themselves, because (say they) when God is departed, all is gone; they can see and feel nothing, and are no better than they used to be. It is very true, that all and goodness in the hearts of the is entirely from God; and they are universally and immediately dependent on him for it. But yet these persons are mistaken, as to the manner of God’s communicating himself and his Holy Spirit, in imparting saving to the soul. He gives his Spirit to be united to the faculties of the soul, and to dwell there after the manner of a principle of nature: so that the soul, in being endued with , is endued with a new nature: but nature is an thing. All the exercises of are entirely from Christ: but are not from him as a living agent moves and stirs what is without life, and which yet remains lifeless. The soul has life communicated to it, so as through Christ’s power to have inherent in itself a vital nature. In the soul where Christ savingly is, there he lives. He does not merely live without it, so as violently to actuate it, but he lives in it, so that the soul also is alive. in the soul is as much from Christ, as the light in a glass, held out in the sunbeams, is from the sun. But this represents the manner of the communication of to the soul but in part; because the glass remaining as it was, the nature of it not being at all changed, it is as much without any lightsomeness in its nature as ever. But the soul of a receives light from the sun of in such a manner, that its nature is changed, and it becomes properly a luminous thing. Not only does the sun shine in the , but they also become little suns, partaking of the nature of the fountain of their light. In this respect; the manner of their derivation of light, is like that of the lamps in the tabernacle, rather than that of a reflecting glass; which though they were lit up by fire from heaven, yet thereby became themselves burning, shining things. The do not only drink of the water of life, that flows from the original fountain; but this water becomes a fountain of water in them, springing up there, and flowing out of them, John iv. 14. and chap. vii. 38, 39. is compared to a seed implanted, that not only is in the ground, but has hold of it; has root there, grows there, and is an principle of life and nature there.

As it is with spiritual discoveries and affections given at first , so it is in all subsequent illuminations and affections of that kind, they are all transforming. There is a like divine power and energy in them, as in the first discoveries: and they still reach the bottom of the heart, and affect and alter the very nature of the soul, in proportion to the degree in which they are given. And a transformation of nature is continued and carried on by them, to the end of life, until it is brought to perfection in glory. Hence the progress of the work of in the hearts of the , is represented in Scripture as a continued and renovation of nature. So the apostle exhorts those that were at Rome, beloved of God, called to be —the subjects of God’s mercies—to be transformed by the renewing of their mind, Rom. xii. 1, 2. “I you therefore, by the mercies of God, that ye present your bodies a living sacrifice;—and be not conformed to this world: but be ye transformed by the renewing of your mind.” (Compared with chap. i. 7.) So the apostle, writing to the and faithful in Christ Jesus, who were at Ephesus, (Eph. i. 1.)—who “were once dead in trespasses and sins, but now , raised up, made to sit together in heavenly places in Christ, and created in Christ Jesus unto good works; who were once far off, but now made by the blood of Christ: who were no more strangers and foreigners, but fellow-citizens with the , and of the household of God; who were built together for an habitation of God through the Spirit; ”—tells them, “that he ceased not to pray for them, that God would give them the Spirit of wisdom and revelation, in the knowledge of Christ: the eyes of their understanding being enlightened, that they might know (or experience) what was the exceeding greatness of God’s power towards them that believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,” Eph. i.16, to the end. In this the apostle has respect to the glorious power and work of God in converting and renewing the soul; as is most plain by the sequel. So the apostle exhorts the same persons “to put off the old man, which is corrupt according to the deceitful lusts: and be renewed in the spirit of their minds: and put on the new man, which after God is created in and true ,”. Eph. iv. 22, 23, 24.

There is a sort of high affections which leave persons without any appearance of an effect. They go off suddenly; so that from the very height of their emotion, and seeming rapture, they pass at once to be quite dead, and void of all sense and activity. It surely is not wont to be thus with high gracious affections; they leave a sweet savour and relish of divine things on the heart, and a stronger bent of the soul towards God and . As Moses’s face not only shone while he was in the mount, extraordinarily conversing with God, but it continued to shine after he came down from the mount. When men have been conversing with Christ in an extraordinary manner, a sensible effect of it remains upon them; there is something remarkable in their disposition and frame, of which if we take knowledge, and trace to its cause, we shall find it is because they have been with Jesus, Acts iv. 13.