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

Jonathan Edwards · 272 of 409

CHAPTER II. Of Endless Punishment · Part 3

§ 24. The degree of misery and torment that shall be inflicted, is an evidence that God is not acting the part of benevolence and compassion, and only chastening from a kind and gracious principle and design. It is evident, that it is God’s manner, when he thus afflicts men for their good, and chastens them with compassion, to stay his rough wind in the day of his east wind; to correct in measure; to consider the frame of those that are corrected; to remember their weakness, and to consider how little they can bear. He turns away his anger, and does not stir up all his wrath. Psalm lxxviii. 37, 38, 39. Isa. xxvii. 8. Jer. xxx. 11. and xlvi. 28. And it is his manner, in the midst even of the severest afflictions, to order some mitigating circumstances, and to mix some mercy. But the misery of the damned is represented as unmixed. The wine of the wrath of God is poured out without mixture into the cup of his indignation, that they may be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment shall ascend up for ever and ever, and they have no rest day nor night. Rev. xiv. 10, 11. They are tormented in a flame that burns within them, as well as round about them, and they shall be denied so much as a drop of water to cool their tongues. And God’s wrath shall be inflicted in such a manner, as to show his wrath, and make his strength known on the vessels of wrath, and which shall be punished with everlasting destruction, answerable to that glory of Christ’s power in which he shall appear at the day of judgment, when he shall come in the glory of his Father, with power and great glory, in flaming fire, to take vengeance on.them that know not God, and obey not the gospel. Can any imagine, that in all this God is only correcting from love, and that the subjects of these inflictions are some of those happy ones whom God corrects in order to teach them out of his law? whom he makes sore, and bindeth up? Job v. 17,18. Psalm xciv. 12. There is nothing in Scripture that looks as if the damned were under the use of means to bring them to . It is apparent that God’s manner is, when he afflicts men to bring to by affliction, to join instructions, admonitions, and arguments to persuade.

But if we judge by scripture representations of the state of the damned, they are left destitute of all these things. There are no prophets, or ministers, or good men, to admonish them, to reason and expostulate with them, or to set them good examples. There is a perfect separation made betwixt all the righteous and the wicked by a great gulf; so that there can be no passing from one to the other. They are left wholly to the company of devils, and others like them. When the rich man in hell cries to his father Abraham, begging a drop of water, he denies his request; and adds no exhortation to . Wisdom is abundantly represented in the book of Proverbs, as counselling, warning, calling, inviting, and expostulating with such as are under means for the obtaining wisdom, and as waiting upon them in the use of means, that they may turn at her reproof. But as to such as are obstinate under these and calls of wisdom, till the time of their punishment comes, it is represented, that their fear shall come as desolation, and destruction as a whirlwind; that distress and anguish shall come upon them; and that then it will be in vain for them to seek wisdom: that if they seek her early, they shall not find her, and if they call upon her, she will riot hear; but instead of this, will laugh at their calamity, and mock when their fear cometh: which certainly does not consist with the idea that the God of wisdom is still striving with them, and using means, in a benevolent and compassionate manner, to bring them to seek and embrace wisdom; still offering wisdom with all her unspeakable benefits, if they will hearken to her voice and comply with her counsel. Is wisdom then actually using the most powerful and effectual means to bring them to this happiness, even such as shall surely be successful, though they have obstinately refused all others, and when wisdom called, they heretofore refused, when she stretched forth her hand, they did not regard? Is he still most effectually acting the part of a friend, to deliver them from their distress and anguish, instead of laughing at their calamity? Prov. i. latter end. This declaration of wisdom, if it ever be fulfilled at all, will surely be fulfilled most completely and perfectly at the time appointed for obstinate sinners to receive their most perfect and complete punishment.

If all mankind, even such as live and die in their wickedness, are and ever will be the objects of Christ’s goodwill and mercy, and those whose eternal happiness he desires and seeks; then surely he would pray for all: but Christ declares that there are some that he prays not for. John xvii. 9.“I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.” Compared with ver 14. “The world hath hated them, because they are not of the world, even as I am not of the world.’’ Ver. 25. “The world hath not known thee, but I have known thee; and these have known that thou hast sent me;” and ver. 20. “Neither pray I for these alone, but for them also which shall believe on me through their word.” By this it appears that Christ prayed for all that should ever be true believers. But he prayed not for those who should not be brought by the word of the apostles, and such as are used in this world, to believe in him, and should continue notwithstanding not to know God, and in enmity against true or Christianity. These were such as Christ prayed not for.

§ 25. If sin and misery, and the second death, are to continue and prevail for so long a lime after the day of judgment, with respect to great multitudes that Christ will finally save and deliver from those things, having perfectly conquered and abolished them; then how can the Scriptures truly represent, that all enemies shall be put under his feet at the end of the world, and that the last enemy that shall be destroyed is death; and that then, having perfectly subdued all his enemies, he shall resign up the Kingdom to the Father, and he himself be subject to the Father? as in 1 Cor. xv. 20-28. The time of Christ’s victory over death will be at the general resurrection and day of judgment, as is evident byver. 54. with the foregoing context. The chief enemies that Christ came to destroy, with regard to such as should be saved, and be of his church, were sin and misery, or death consisting in sin, and death consisting in suffering the second death, unspeakably the greatest enemy that came by sin, infinitely more terrible than temporal death. But if the notion I am opposing be true, these greatest and worst enemies, instead of being subdued, shall have their principal reign afterwards, for many ages at least; viz. sin in the sad effect and consequence of it, men’s misery; and God shall have his strongest conflict with those enemies afterward; that is, shall strive against them in the use of the most powerful means.

§ 26. There is a great evidence, that the devil is not the subject of any dispensation of divine mercy and kindness, and that God is prosecuting no design of infinite goodness towards him, and that his pains are not purifying pains. It is manifest, that, instead of any influence of his torments to bring him nearer to , he has been from the beginning of his damnation, constantly, with all his might, exerting himself in prosecuting his wickedness, his violent, most haughty, and malignant opposition to God and man; fighting especially with peculiar virulence against Christ and his church; opposing with all his might, every thing that is good; seeking the destruction and misery of all mankind, with boundless and insatiable cruelty; on which account he is called Satan, the adversary, and Abaddon, and Apollyon, the destroyer. He is represented as a roaring lion, seeking whom he may devour, a viper, the old serpent, the great red dragon, red on account of his bloody cruel nature. He is said to be a murderer from the beginning. He has murdered all mankind, has murdered their souls as well as their bodies. He was the murderer of Jesus Christ, by instigating Judas and his crucifiers. He has most cruelly shed the blood of an innumerable multitude of the children of God. He is emphatically called the evil one, that wicked one, &c. he is a liar, and the father of lies, and the father of all the sin and wickedness that is, or ever has been, in the world. He is the spirit that worketh in the children of disobedience; 2 Cor. iv. 3, 4. It is said, that he that committeth sin is of the devil; for the devil sinneth from the beginning. And all wicked men are spoken of as his children. He has set up himself as God of this world, in opposition to the true God, and has erected a vast kingdom over the nations; and is constantly carrying on a war with the utmost earnestness, subtlety, malice, and venom, against Jesus Christ, and all his holy and gracious designs; maintaining a kingdom of darkness, wickedness, and misery, in opposition to Christ’s kingdom of light, , and peace; and thus wilt continue to do till the end of the world, as appears by scripture prophecies.

§ 27. And God’s dealings with him are infinitely far from being those of in friend, kindly seeking his infinite good, and designing nothing else in the end, but to make him eternally happy in love and favour, and blessed union with him. God is represented every where as acting the part of an enemy to him, that seeks and designs nothing in the final event but his destruction. The grand work of God’s , which he is prosecuting from the beginning to the end of the world, viz. the work of , is against him, to bruise or break in pieces his head, to cast him like lightning from heaven, from that height of power and dominion to which he has exalted himself, to tread him under-foot, and to cause his people to trample and bruise, or crush him under-foot, and gloriously to triumph over him. Christ, when he conquered him, made a show of him openly, triumphing ever him. And it is evident, that, as it will be with the devil in this respect, so it will be with the wicked. This is reasonable to suppose, from what the Scripture represents of the relation wicked men stand in to the devil as his children, servants, subjects, instruments, and his property and possession. They are all ranked together with him in one kingdom, in one interest, and one company. And many of them are the great ministers of his kingdom, and to whom he has committed authority; such as the beast and false prophet that we read of in the Revelation. Now, how reasonable and natural is it to suppose, that those who are thus united should have their portion and lot together! As Christ’s disciples, subjects, followers, soldiers, children, instruments, and faithful ministers, shall have their part with him in his eternal glory; so we may reasonably believe, that the devil’s disciples, followers, subjects, soldiers in his army, his children, instruments, and ministers of his kingdom, should have their part with him, and not that such an infinite difference should be made between them, that the punishment of the one should be eternal, and that of the other but temporal, and therefore infinitely less, infinitely disproportionate; so that the proportion between the punishment of the latter, and that of the former, is as nothing, infinitely less than an unit to a million of millions. This is unreasonable to be supposed in itself, as the difference of guilt and wickedness cannot be so great, but must be infinitely far from it; especially, considering the aggravations of “the wickedness of a great part of damned men, as committed against Christ, and gospel and love; which exceeding great aggravation the sin of the devils never had.

§ 28. As the devil’s ministers, servants and instruments, of the angelic nature, those that are called the devil’s angels, shall have their part with him; for the like reason we may well suppose, his servants, and instruments of the human nature, will share with him. And not only is this reasonable in itself, but the Scripture plainly teaches us that it shall be so. In Rev. xix. 20. it is said, “The beast and the false prophet were both cast alive into the lake of fire burning with brimstone.” So it is said, chap. xx. 10. “The devil that deceived them was cast into the lake of fire and brimstone, where the beast and false prophet are, and shall be tormented day and night for ever and ever;” thus expressing both the kind of misery and the duration. Just in the same manner it is said concerning the followers of the beast. It is said, chap. xiv. 9, 10, 11. “Saying with a loud voice, If any man worship the beast, &c. the same shall be tormented with fire and brimstone, and the smoke of their torment ascendeth up for ever and ever, and they have no rest day nor night.” And chap, xxi. 8. of wicked men in general, it is said, they shall have their part in the lake which burneth with fire and brimstone. So we find in Christ’s description of the day of judgment, the wicked are sentenced to everlasting fire prepared for the devil and his angels. By which it appears most plainly, that they share with the devil in suffering misery of the same kind, and also share with him in suffering misery of the same everlasting continuance. And, indeed, not only would the punishment infinitely differ as to quantity and duration, if the punishment of the devils was to be eternal, and of wicked men only temporal; but, if this were known, it would, as it were, infinitely differ in kind. The one suffering God’s haired and mere vengeance, inflictions that have no pity or kindness in them; the other, the fruit of his mercy and love, and infinitely kind intention: the one attended with absolute despair, and a black and dismal sinking prospect of misery, absolutely endless; the other with the light of hope, and a supporting prospect, net only of an end to their misery, but of an eternal unspeakable happiness to follow. According to the notion which I am opposing, the judgment that shall take place at the end of the world, will be so far from being the last judgment, or any proper judgment to settle all things in ‘their final state, that it will, with respect to the wicked, be no more than the judgment of a physician, whether more sharp and powerful remedies must not be applied in order to the relief of sinners, and the cure of their disease, which, if not cured, will make them eternally miserable!

§ 29. It is evident, that the future misery of the wicked in hell is not come to an end, and to be succeeded by eternal happiness; and that their misery is not subservient to their happiness, because the Scripture plainly signifies, concerning those that die in their sins, that they have all the good and comfort in this life that ever is designed for them. Luke vi. 24. “Woe unto you that are rich, for ye have received your consolation.” Luke xvi. 25. “Son, remember that thou in thy lifetime receivedst thy good things.” Psal. xvii. 13, 14. “Deliver my soul from the wicked from the men of the world which have their portion in this life, and whose belly thou fillest with thy hid treasure.”

§ 30. According to the opinion I am now opposing, God will surely at the last deliver all the damned from their misery, and make them happy. So that God will see to it, that the purifying torments shall certainly at last have their effect, to turn them from sin. Now, how can this consist with God’s treating them as moral agents, and their acting from the freedom of their own wills, in the affair of their turning from sin, and becoming morally pure and virtuous, according to the notions of freedom and moral agency which now prevail, and are strenuously maintained by some of the chief assertors of this opinion concerning hell torments; which notion of freedom implies contingence, and is wholly inconsistent with the necessity of the event? If after all the torments used to bring sinners to , the consequence aimed at, viz. their turning from sin to virtue, be not necessary, but it shall still remain a contingent event, whether there ever will be any such consequence of those severe, long-continued chastisements, or no; then, how can it be determined, that this will surely be the consequence? How can it be a thing infallible, that such a consequence of means used will follow, when at the same time, it is not a consequence any way necessarily connected with the means used, it being only a thing contingent whether it will follow or not? If God has determined absolutely to make them all pure and happy, and yet their purity and happiness depend on the freedom of their will; then here is an absolute, divine decree, consistent with the freedom of men’s will, which is a doctrine utterly rejected by the generality of that sort of men who deny the eternity of hell torments. If it be said, that God has not absolutely determined the duration or measure of their torments, but intends to continue them till they do , or to try lesser torments first, and, if these do not answer, to increase them till they are effectual, determining that he will raise or continue them till the effect shall finally and infallibly follow; that is the same thing as to necessitate the effect. And here is necessity in such a case, as much as when a founder puts a piece of metal into a furnace, with a resolution to melt it, and if continuing it there a little while will not dissolve it, that he will keep it there till it does dissolve; and if, by reason of its peculiar hardness, an ordinary degree of heat of the furnace will not be effectual, that he will increase the vehemence of the heat, till the effect shall certainly follow.

§ 31. If any should maintain this scheme of temporary future punishments, viz. that the torments in hell are not purifying pains, and that the damned are not in a state of trial with regard to any expected admission to eternal happiness, and that therefore they are not the proper objects of divine benevolence; that the dispensation they are under, is not truly a dispensation of mercy, but that their torments are properly penal pains, wherein God displays his vindictive justice; that they shall suffer misery to such a degree, and for so long a time, as their obstinate wickedness in this world deserves; and that indeed they shall be miserable a very long time, so long, that it is often figuratively spoken of in Scripture as being everlasting, and that then they shall be annihilated: On this I would observe, that there is nothing got by such a scheme; no relief from the arguments taken from Scripture, for the proper eternity of future punishment. For, if it be owned, that Scripture expressions denote a punishment that is properly eternal, but that it is in no other sense properly so, than as the annihilation, or state of non-existence, to which the wicked shall return, will be eternal; and that this eternal annihilation is that death which is so often threatened for sin, perishing far ever, everlasting destruction, being lost, utterly consumed, See. and that the fire of hell is called eternal fire, in the same sense that the external fire which consumed the cities of Sodom and Gomorrha is called eternal fire, Jude 7. because it utterly consumed those cities, that they might never be built more; and that this fire is called that which cannot be quenched, or at least not until it has destroyed them that are cast into it. If this be all that these expressions denote, then they do not at all signify the length of the torments, or long continuance of their misery; so that the supposition of the length of their torments is brought in without any necessity, the Scripture saying nothing of it, having no respect to it, when it speaks of their everlasting punishments; and it answers the scripture expressions as well, to suppose that they shall be annihilated immediately, without any long pains, provided the annihilation be everlasting.

§ 32. If any should suppose, that the torments of the damned in hell are properly penal, and in execution of penal justice, but yet that they are neither eternal, nor shall end in annihilation, but shall be continued till justice is satisfied, and they have truly suffered as much as they deserve, whereby their punishment shall be so long as to be called everlasting, but that then they shall be delivered, and finally be the subjects of everlasting happiness; and that therefore they shall not in the mean time be in a state of trial, nor will be waited upon in order to , nor will their torments be used as means to bring them to it; for that the term and measure of their punishment shall be fixed, from which they shall not be delivered on , or any terms or conditions whatsoever, until justice is satisfied: I would observe, in answer to this, that if it be so, the damned, while under their suffering, are either answerable for the wickedness that is acted by them while in that state, or may properly be the subjects of a judicial proceeding for it, or not. If the former be supposed, then it will follow, that they must have another state of suffering and punishment, after the ages of their suffering for the sins of this life, are ended. And it cannot be supposed, that this second period of suffering will be shorter than the first: for the first is only for the sins committed during a short life, often represented in Scripture, for its shortness, to be a dream, a tale that is told, a blast of wind, a vapour, a span, a moment, &c. But the time of punishment is always represented as exceeding long, called everlasting; represented as enduring for ever and ever, as having no end, &c. If the sins of a moment must be followed with such punishment, then, doubtless, the sins of those endless ages must be followed with another second period of suffering, much longer. For it must be supposed, that the damned continue sinning all the lime of their punishment; for none can rationally imagine that God would hold them under such extreme torments, and terrible manifestations and executions of his wrath, after they have thoroughly , and turned from sin, and are become pure and holy, and conformed to God, and so have left off sinning. And if they continue in sin during this state of punishment, with that God still has a great benevolence for them, even so as to intend finally to make them everlastingly happy in the enjoyment of his love, then their sin must be attended with great aggravation; as they will have the evil and ill desert of sin set before them in the most affecting manner, in their dreadful sufferings for it, attended besides with evidence that God is infinitely benevolent towards them, and intends to bestow infinite blessings upon them. But, if this first long period of punishment must be followed with a second as lone, or longer; for the same reason, the second must be followed by a third, as long, or longer than that; and so the third must be followed by a fourth, and so in infinitum; and, at this rate, there never can be an end of their misery. So this scheme overthrows itself.

§ 33. And if the damned are not answerable for the wickedness they commit during their state of punishment, then we must suppose that, during the whole of their long and, as it were, eternal state of punishment, they are given up of God to the most unrestrained wickedness, having this to consider, that how far soever they go in the allowed exercises and manifestations, of their malice and rage against God and Christ, and angels, and their fellow be never the worse damned spirits, they have nothing to fear from it, it will ; and surely, continuing in such unrestrained wickedness, for such duration, must most desperately confirm the habit of sin, must increase the root and fountain of it in the heart. Now, how unreasonable is it to suppose, that God would thus deal with such as were objects of his infinite kindness, and the appointed subjects of the unspeakable and endless fruits of his love, in a state of perfect and purity, and conformity to and union with himself; thus to give them up beforehand to unrestrained malignity against himself, and every kind of hellish wickedness, as it were infinitely to increase the fountain of sin in the heart, and the strength of the principle and habit! Now, how incongruous is it to suppose, with regard to those for whom God has great benevolence, and designs eternal favour, that he would lay them under a necessity of extreme, unbounded hatred of him, blasphemy and rage against him, for so many ages; such necessity as should exclude all liberty of their own in the case! If God intends not only punishment, but purification, by these torments; on this supposition, instead of their being purified, they must be set at an infinitely greater distance from purification. And if God intends them for a second time of probation, in order to their being brought to and the love of God after their punishment is finished; then how can it be certain beforehand, that they shall finally be happy, as is supposed? How can it be certain they will not fail in their second trial, or in their third, if there be a third? Yea, how much more likely, that they will fail of truly turning in heart from sin to the love of God, in their second trial, if there be any proper trial in the case, after their hearts have been so much more brought under the power of a strong habit of sin and enmity to God! If the habit proved so strong in this life, that the most powerful means and mighty inducements of the gospel would not prevail, so that God was, as it were, under a necessity of cutting them down and dealing thus severely with them; how much less likely will it be, that they will be prevailed upon to love God and the ways of virtue, after their hearts are set at so much greater distance from those things! Yea, unless we suppose a divine interposition of almighty, efficacious power, to change the heart in the time of this second trial, we may be sure that, under these circumstances, the heart will not turn to love God.

§ 34. And besides, if they are laid under such a necessity of hating and blaspheming God, for so many ages, in the manner that has been spoken of, how extremely incongruous is such an imagination, that God would lay those he intended for the eternal bounty and blessedness of dear children, under such circumstances, that they must necessarily hate him, and with devilish fury curse and blaspheme him for innumerable ages, and yet never have cause, even when they are delivered and made happy in God’s love, to condemn themselves for it, though they see the infinite hatefulness and unreasonableness of it, because God laid them under such a necessity, that they could use no liberty of their own in the case? I leave it for all to judge, whether God’s thus ordering things with regard to such as, from great benevolence, he intended for eternal happiness in a most blessed union with himself, be credible.

§ 35. The same disposition and habit of mind, and manner of viewing things, is indeed the main ground of the cavils of many of the modern freethinkers; and modish writers, against the extremity and eternity of hell torments, if relied upon, would cause them to be dissatisfied with almost any thing that is very uncomfortable in a future punishment, so much as the enduring of the pain that is occasioned by the thrusting of a thorn under the nail of the finger, for a whole year together, day and night, without any rest, or the least intermission or abatement. There are innumerable calamities that come to pass in this world, through the permission and ordination of Divine , against which (were it not that they are what we see with our eyes, and are universally known and incontestable facts) this cavilling, unbelieving spirit would strongly object; and, if they were only proposed in theory as matters of faith, would be opposed as exceedingly inconsistent with the moral perfections of God; and the opinions of such as asserted them would be cried out against, as in numberless ways contrary to God’s wisdom, his justice, goodness, mercy, &c. such as, the innumerable calamities that have happened to poor innocent children, through the merciless cruelty of barbarous enemies; their being gradually roasted to death, shrieking and crying for their fathers and mothers; the extreme pains they sometimes are tormented with, by terrible diseases which they suffer; the calamities that have many times been brought on whole cities, while besieged, and when taken by merciless soldiers, destroying all, men, women, and children, without any pity; the extreme miseries which have been suffered by millions of innocent persons, of all ages, sexes, and conditions, in times of persecution, when there has been no refuge to be found on earth; yea, those things that come to pass universally, of which all mankind are the subjects, in temporal death, which is so dreadful to nature.