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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DISCOURSE. II. Pressing into the Kingdom of God. · Part 2

Object. 2. Some may object, that if they are earnest, and take a great deal of pains, they shall be in danger of trusting to what they do; they are afraid of doing their duty for fear of making a of it.

Ans. There is ordinarily no kind of seekers that trust so much to what they do, as slack and dull seekers. Though all seeking salvation, that have never been the subjects of a thorough humiliation, do trust in their own ; yet some do it much more fully than others. Some though they trust in their own , yet are not quiet in it. And those who are most disturbed in their self-confidence, (and therefore in the likeliest way to be wholly brought off from it,) are not such as go on in a remiss way of seeking, but such as are most earnest and thoroughly engaged; partly because in such a way conscience is kept more sensible. A more awakened conscience will not rest so quietly in moral and religious duties, as one that is less awakened. A dull seeker’s conscience will be in a great measure satisfied and quieted with his own works and performances; but one that is thoroughly awakened cannot be stilled or pacified with such things as these. In this way persons gain much more knowledge of themselves, and acquaintance with their own hearts, than in a negligent, slight way of seeking; for they have a great deal more experience of themselves. It is experience of ourselves, and finding what we are, that God commonly makes use of as the means of bringing us off from all dependence on ourselves. But men never get acquaintance with themselves so fast, as in the most earnest way of seeking. They that are in this way have more to engage them to think of their sins, and strictly to observe themselves, and have much more to do with their own hearts, than others. Such a one has much more experience of his own weakness, than another that does not put forth and try his strength; and will therefore sooner see himself dead in sin. Such a one, though he hath a disposition continually to be flying to his own , yet finds rest in nothing; he wanders about from one thing to another, seeking something to ease his disquieted conscience; he is driven from one refuge to another, goes from mountain to hill, seeking rest and finding none; and therefore will the sooner prove that there is no rest to be found, nor trust to be put, in any creature whatsoever.

It is therefore quite a wrong notion that some entertain, that the more they do, the more they shall depend on it. Whereas the reverse is true; the more they do, or the more thorough they are in seeking, the less will they be likely to rest in their doings, and the sooner will they see the of all that they do. So that persons will exceedingly miss it, if ever they neglect to do any duty either to God or man, whether it be any duty of religion, justice, or , under a notion of its exposing them to trust in their own . It is very true, that it is a common thing for persons, when they earnestly seek salvation, to trust in the pains that they take: but yet commonly those that go on in a more slight way, trust a great deal more securely to their dull services, than he that is pressing into the kingdom of God does to his earnestness. Men’s slackness in religion, and their trust in their own , strengthen and establish one another. Their trust in what they have done, and what they now do, settles them in a rest and ease, and hinders their being sensible of their need of rousing up themselves and pressing forward. And on the other hand, their negligence genre tends so to benumb them, and keep them in such ignorance of themselves, that the most miserable refuges are stupidly rested in as sufficient. Therefore we see, that when persons have been going on for a long time in such a way, and God afterwards comes more thoroughly to awaken them, and to stir them up to be in good earnest, he shakes all their old foundations, and rouses them out of their old resting-places; so that they cannot quiet themselves with those things that formerly kept them secure.

I would now proceed to give some directions how you should press into the kingdom of God.

1. Be directed to sacrifice every thing to your soul’s eternal interest. Let seeking this be so much your bent, and what you are so resolved in, that you will make every thing give place to it. Let nothing stand before your resolution of seeking the kingdom of God. Whatever it be that you used to look upon as a convenience, or comfort, or ease, or thing desirable on any account, if it stands in the way of this great concern, let it be dismissed without hesitation; and if it be of that nature that it is likely always to be a hinderance, then wholly have done with it, and never entertain any expectation from it more. If in time past you have, for the sake of gain, involved yourself in more care and business than you find to be consistent with your being so thorough in the business of religion as you ought to be, then get into some other way, though you suffer in your interest by it. Or if you have heretofore been conversant with company that you have reason to think have been and will be a snare to you, and a hinderance to this great design in any wise, break off from their society, however it may expose you to reproach from your old companions, or let what will be the effect of it. Whatever it be that stands in the way of your most advantageously seeking salvation—whether it be some dear sinful pleasure, or strong appetite, or credit and honour, or the good-will of some persons whose friendship you desire, and whose esteem and liking you have highly valued—and though there be danger, if you do as you ought, that you shall be looked upon by them as odd and ridiculous, and become contemptible in their eyes—or if it be your ease and indolence, and aversion to continual labour; or your outward convenience in any respect, whereby you might avoid difficulties of one kind or other—let all go; offer up all such things together, as it were, in one sacrifice, to the interest of your soul. Let nothing stand in competition with this, but make every thing to fall before it. If the flesh must be crossed, then cross it, spare it not, crucify it, and do not be afraid of being too cruel to it. Gal. v. 24. “They that are Christ’s, have crucified the flesh, with the affections and lusts.” Have no dependence on any enjoyment whatsoever. Let salvation be the one thing with you. This is what is certainly required of you: and this is what many stick at; this giving up other things for salvation, is a stumbling-block that few get over. While others pressed into the kingdom of God at the preaching of John the Baptist, Herod was pretty much stirred up by his preaching. It is said, he heard him, and observed him, and did many things; but when he came to tell him that he must part with his beloved Herodias, here he stuck; this he never would yield to, Mark vii. 18-20. The rich young man was considerably concerned for salvation; and accordingly was a very strict liver in many things: but when Christ came to direct him to go and sell all that he had, and give to the poor, and come and follow him, he could not find in his heart to comply with it, but went away sorrowful. He had great possessions, and set his heart much on his estate, and could not bear to part with it. It may be, if Christ had directed him only to give away a considerable part of his estate, he would have done it; yea, perhaps, if he had bid him part with half of it, he would have complied with it: but when he directed him to throw up all, he could not grapple with such a proposal. Herein the straitness of the gate very much consists; and it is on this account that so many seek to enter in, and are not able. There are many that have a great mind to salvation, and spend great part of their time in wishing that they had it, but they will not comply with the necessary means.

2. Be directed to forget the things that are behind; that is, not to keep thinking and making much of what you have done, but let your mind be wholly intent on what you have to do. In some sense you ought to look back; you should look back on your sins. Jer. ii. 23. “See thy way in the valley, know what thou hast done.” You should look back on the wretchedness of your religious performances, and consider how you have fallen short in them; how exceedingly polluted all your duties have been, and how justly God might reject and loathe them, and you for them. But you ought not to spend your time in looking back, as many persons do, thinking how much they have done for their salvation; what great pains they have taken, how that they have done what they can, and do not see how they can do more; how long a time they have been seeking, and how much more they have done than others, and even than such and such who have obtained mercy. They think with themselves how hardly God deals with them, that he does not extend mercy to them, but turns a deaf ear to their cries; and hence discourage themselves, and complain of God. Do not thus spend your time in looking on what is past, but look forward, and consider what is before you; consider what it is that you can do, and what it is necessary that you should do, and what God calls you still to do, in order to your own salvation. The apostle, in the 3d chapter to the Philippians, tells us what things he did while a Jew, how much he had to boast of, if any could boast; but he tells us, that he forgot those things, and all others that were behind, and reached forth towards the things that were before, pressing forwards towards the mark for the prize of the high calling of God in Christ Jesus.

3. Labour to get your heart thoroughly disposed to go on and hold out to the end. Many that seem to be earnest have not a heart thus disposed. It is a common thing for persons to appear greatly affected for a little while; but all is soon past away, and there is no more to be seen of it. Labour therefore to obtain a thorough willingness and preparation of spirit, to continue seeking, in the use of your utmost endeavours, without limitation; and do not think your whole life too long. And in order to this, be advised to two things.

(1.) Remember that if ever God bestows mercy upon you, he will use his pleasure about the time when. He will bestow it on some in a little time, and on others not till they have sought it long. If other persons are soon enlightened and comforted, while you remain long in darkness, there is no other way but for you to wait. God will act arbitrarily in this matter, and you cannot help it. You must even be content to wait, in a way of laborious and earnest striving, till his time comes. If you refuse, you will but undo yourself; and when you shall hereafter find yourself undone, and see that your case is past remedy, how will you condemn yourself for foregoing a great probability of salvation, only because you had not patience to hold out, and was not willing to be at the trouble of a labour! And what will it avail before God or your own conscience to say, that yon could not bear to be obliged to seek salvation so long, when God bestowed it on others that sought it but for a very short time? Though God may have bestowed the testimonies of his favour on others in a few days or hours after they have begun earnestly to seek it, how does that alter the case as to you, if there proves to be a necessity of your laboriously seeking many years before you obtain them? Is salvation less worth taking a great deal of pains for, because, through the pleasure of God, others have obtained it with comparatively little pains? If there are two persons, the one of which has obtained converting with comparative ease, and another that has obtained it after continuing for many years in the greatest and most earnest labours after it, how little difference does it make at last, when once salvation is obtained! Put all the labour and pains, the long-continued difficulties and strugglings, of the one in the scale against salvation, and how little does it subtract; and put the ease with which the other has obtained in the scale with salvation, and how little does it add! What is either added or substituted is lighter than , and a thing worthy of no consideration, when compared with that infinite benefit that is obtained. Indeed if you were ten thousand years, and all that time should strive and press forward with as great earnestness as ever a person did for one day, all this would hear no proportion to the importance of the benefit; and it will doubtless appear little to you, when once you come to he in actual possession of eternal glory, and to see what that eternal misery is which you have escaped. You must not think much of your pains, and of the length of time; you must press towards the kingdom of God, and do your utmost, and hold out to the end, and learn to make no account of it when you have done. You must undertake the business of seeking salvation upon these terms, and with no other expectations than this, that if ever God bestows mercy it will be in his own time; and not only so, but also that when you have done all, God will not hold himself obliged to show you mercy at last.

(2.) Endeavour now thoroughly to weigh in your mind the difficulty, and to count the cost of in seeking salvation. You that are now setting out in this business, (as there are many here who have very lately set about it;—Praised be the name of God that he has stirred you up to it!) be exhorted to attend this direction. Do not undertake in this affair with any other thought but of giving yourself wholly to it for the remaining part of your life, and going through many and great difficulties in it. Take heed that you do not engage secretly upon this condition, that you shall obtain in a little time, promising yourself that it shall be within this present season of the pouring out of God’s Spirit, or with any other limitation of time whatsoever. Many, when they begin, (seeming to set out very earnestly,) do not expect that they shall need to seek very long, and so do not prepare themselves for it. And therefore, when they come to find it otherwise, and meet with unexpected difficulty, they are found unguarded, and easily overthrown. But let me advise you all who are now seeking salvation, not to entertain any self-flattering thoughts; but weigh the utmost difficulties of , and be provided for them, having your mind fixed in it to go through them, let them be what they will. Consider now beforehand, how tedious it would be, with utmost earnestness and labour, to strive after salvation for many years, in the mean time receiving no joyful or comfortable evidence of your having obtained. Consider what a great temptation to discouragement there probably would be in it; how apt you would be to yield the case; how ready to think that it is in vain for you to seek any longer, and that God never intends to show you mercy, in that he has not yet done it; how apt you would be to think with yourself, “What an uncomfortable life do I live! how much more unpleasantly do I spend my time than others that do not perplex their minds about the things of another world, but are at ease, and take the comfort of their enjoyments!” Consider what a temptation there would probably be in it, if you saw others brought in that began to seek the kingdom of heaven long after you, rejoicing in a hope and sense of God’s favour, after but little pains and a short time of awakening; while you, from day to day, and from year to year, seemed to labour in vain. Prepare for such temptations now. Lay in beforehand for such trials and difficulties, that you may not think any strange thing has happened when they come.

I hope that those who have given attention to what has been said, have by this time conceived, in some measure, what is signified by the expression in the text, and after what manner they ought to press into the kingdom of God. Here is this to induce you to a compliance with what you have been directed to; if you sit still, you die; if you go backward, behold you shall surely die; if you go forward, you may live. And though God has not bound himself to any thing that a person does while destitute of faith, and out of Christ, yet there is great probability, that in a way of hearkening to this counsel you will live; and that by pressing onward, and , you will at last, as it were by violence, take the kingdom of heaven. Those of you who have not only heard the directions given, but shall through God’s merciful assistance, practise according to them, are those that probably will overcome. These we may well hope at last to see standing with the Lamb on mount Sion, clothed in white robes, with palms in their hands; when all your labour and toil will be abundantly compensated, and you will not that you have taken so much pains, and denied yourself so much, and waited so long. This self-denial, this waiting, will then look little, and vanish into nothing in your eyes, being all swallowed up in the first minute’s enjoyment of that glory that you will then possess, and will uninterruptedly possess and enjoy to all eternity.

4th direction. Improve the present season of the pouring out of the Spirit of God on this town. Prudence in any affair whatsoever consists very much in minding and improving our opportunities. If you would have spiritual prosperity, you must exercise prudence in the concerns of your souls, as well as in outward concerns when you seek outward prosperity. The prudent husbandman will observe his opportunities; he will improve seed-time and harvest; he will make his advantage of the showers and shines of heaven. The prudent merchant will discern his opportunities; he will not be idle on a market-day; he is careful not to let slip his seasons for enriching himself: So will those who prudently seek the fruits of , and the merchandise of wisdom, improve their opportunities for their eternal wealth and happiness.

God is pleased at this time, in a very remarkable manner, to pour out his Spirit amongst us; (glory be to his name!) You that have a mind to obtain converting , and to go to heaven when you die, now is your season! Now, if you have any sort of prudence for your own salvation, and have not a mind to go to hell, improve this season! Now is the accepted time! Now is the day of salvation! You that in time past have been called upon, and have turned a deaf ear to God’s voice, and long stood out and resisted his commands and counsels, hear God’s voice to-day, while it is called to-day! Do not harden your hearts at such a day as this! Now you have a special and remarkable price put into your hands to get wisdom, if you have but a heart to improve it.

God hath his certain days or appointed seasons of exercising both mercy and judgment. There are some remarkable times of wrath, laid out by God for his awful visitation, and the executions of his anger; which times are called days of vengeance, Prov. vi. 34. Wherein God will visit for sin, Exod. xxxii. 34. And so, on the contrary, God has laid out in his counsels seasons of remarkable mercy, wherein he will manifest himself in the exercises of his and loving-kindness, more than at other times. Such times in Scripture are called by way of eminency, accepted times, and days of salvation, and also days of God’s visitation; because they are days wherein God will visit in a way of mercy; as Luke xix. 44. “And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” It is such a time now in this town; it is with us a day of God’s gracious visitation. It is indeed a day of with us as long as we live in this world, in the enjoyment of the ; but such a time as this is especially, and in a distinguishing manner, a day of . There is a door of mercy always standing open for sinners; but at such a day as this, God opens an extraordinary door.

We are directed to seek the Lord while he may be found, and to call upon him while he is near, Isa. lv. 6. If you that are Christless, be not strangely besotted and infatuated, you will by all means improve such an opportunity as this to get heaven, when heaven is brought so near, when the fountain is opened in the midst of us in so extraordinary a manner. Now is the time to obtain a supply of the necessities of your poor perishing souls! This is the day for sinners that have a mind to be before they die, when God is dealing forth so liberally and bountifully amongst us; when and salvation work is going on amongst us from to , and many are pressing into the kingdom of God! Now do not stay behind, but press in amongst the rest! Others have been stirred up to be in good earnest, and have taken heaven by violence; be entreated to follow their example, if you would have a part of the inheritance with them, and would not be left at the great day, when they are taken!

How should it move you to consider that you have this opportunity now in your hands! You are in the actual possession of it! If it were past, it would not be in your power to recover it, or in the power of any creature to bring it back for you; but it is not past; it is now, at this day. Now is the accepted time, even while it is called to-day! Will you sit still at such a time? Will you sleep in such a harvest? Will you deal with a slack hand, and stay behind out of mere , or love to some lust, or lothness to grapple with some small difficulty, or to put yourself a little out of your way, when so many are flowing to the goodness of the Lord? You are behind still; and so you will be in danger of being left behind, when the whole number is completed that are to enter in, if you do not earnestly bestir yourself! To be left behind at the close of such a season as this, will be awful—next to being left behind on that day when God’s shall mount up as with wings to meet the Lord in the air—and will be what will appear very threatening of it.

God is now calling you in an extraordinary manner: and it is agreeable to the will and word of Christ, that I should now, in his name, call you, as one set over you, and sent to you to that end; so it is his will that you should hearken to what I say, as his voice. I therefore you in Christ’s stead now to press into the kingdom of God! Whoever you are, whether young or old, small or great; if you are a great sinner, if you have been a , if you have quenched the Spirit, be who you will, do not stand making objections, but arise, apply yourself to your work! Do what you have to do with your might. Christ is calling you before, and holding forth his , and everlasting benefits, and wrath is pursuing you behind; fly for your life, and look not behind you!

But here I would particularly direct myself to several sorts of persons.

I. To those sinners who are in a measure awakened, and are concerned for their salvation. You have reason to be glad that you have such an opportunity, and to prize it above gold. To induce you to prize and improve it, consider several things.

1. God has doubtless a design now to deal forth saving blessings to a number. God has done it to some already, and it is not probable that he has yet finished his work amongst us: we may well hope still to see others brought out of darkness into marvellous light. And therefore,

2. God comes this day, and knocks at many persons’ doors, and at your door among the rest. God seems to be come in a very unusual manner amongst us, upon a gracious and merciful design; a design of saving a number of poor miserable souls out of a lost and perishing condition, and of bringing them into a happy state and eternal glory! This is offered to you, not only as it has always been in the word and , but by the particular influences of the Spirit of Christ awakening you! This special offer is made to many amongst us; and you are not passed over. Christ has not forgot you; but has come to your door; and there as it were stands waiting for you to open to him. If you have wisdom and discretion to discern your own advantage, you will know that now is your opportunity.

3. How much more easily converting is obtained at such a time, than at other times! The work is equally easy with God at all times; but there is far less difficulty in the way as to men at such a time, than at other times. It is, as I said before, a day of God’s gracious visitation; a day that he has as it were set apart for the more liberally and bountifully dispensing of his ; a day wherein God’s hand is opened wide. Experience shows it. God seems to be more ready to help, to give proper , to help against temptations, and let in divine light. He seems to carry on his work with a more glorious discovery of his power, and Satan is more chained up than at other times. Those difficulties and temptations that persons before stuck at, from year to year, they are soon helped over. The work of God is carried on with greater speed and swiftness, and there are often instances of sudden at such a time. So it was in the apostles’ days, when there was a time of the most extraordinary pouring out of the Spirit that ever was. How quick and sudden were in those days! Such instances as that of the jailer abounded then, in fulfilment, of that prophecy, Isa. lxvi. 7, 8. “Before she travailed, she brought forth: before her pain came, she was delivered of a man-child. Who hath heard such a thing? Who hath seen such things? For as soon as Zion travailed, she brought forth her children.” So it is in some degree, whenever there is an extraordinary pouring out of the Spirit of God; more or less so, in proportion to the greatness of that effusion. There is seldom such quick work made of it at other times. Persons are not so soon delivered from their various temptations and entanglements; but are much longer wandering in a wilderness, and groping in darkness. And yet,

4. There are probably some here present that are now concerned about their salvation, that never will obtain. It is not to be supposed that all that are now moved and awakened, will ever be savingly . Doubtless there are many now seeking that will not be able to enter. When has it been so in times past, when there has been times of great outpourings of God’s Spirit, but that many who for a while have inquired with others, what they should do to be saved, have failed, and afterwards grown hard and secure? All of you that are now awakened, have a mind to obtain salvation, and probably hope to get a title to heaven, in the time of this present moving of God’s Spirit: but yet, (though it be awful to be spoken, and awful to be thought,) we have no reason to think any other, than that some of you will burn in hell to all eternity. You all are afraid of hell, and seem at present disposed to take pains to be delivered from it; and yet it would be unreasonable to think any other, than that some of you will have your portion in the lake that burns with fire and brimstone. Though there are so many that seem to obtain so easily, having been but a little while under , yet, for all that, some never will obtain. Some will soon lose the sense of things they now have; though their awakenings seem to be very considerable for the present, they will not hold; they have not hearts disposed to hold on through very many difficulties. Some that have set out for heaven, and hope as much as others to obtain, are indeed but slighty and slack, even now, in the midst of such a time as this. And others, who for the present seem to be more in earnest, will probably, before long, decline and fail, and gradually return to be as they were before. The of some seem to be great, while that which is the occasion of their is new; which, when that begins to grow old, will gradually decay and wear off. Thus, it may be, the occasion of your awakening has been the hearing of the of some person, or seeing so extraordinary a dispensation of as this in which God now appears amongst us; but by and by the newness and freshness of these things will be gone, and so will not affect your mind as now they do; and it may be your will go away with it.