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 · 285 of 409

CHAPTER V. Of Satisfaction for Sin · Part 1

CHAP. V.

CONCERNING THE NECESSITY AND REASONABLENESS OF THE CHRISTIAN doctrine OP SATISFACTION FOR SIN.

§ 1. the necessity of satisfaction for sin, and the reasonableness of that Christian doctrine, may appear from the following considerations:

1. Justice requires that sin be punished, because sin deserves punishment. What the demerit of sin calls for, justice calls for; for it is only the same thing in different words. For the notion of a desert of punishment, is the very same as a just connexion with punishment. None will deny but that there is such a thing, in some cases, as the desert or demerit of a crime, its calling for or requiring punishment. And, to say that the desert of a crime does require punishment, is just the same thing as to say, the reason why it requires it is, that it deserves it. So that the suitableness of the connexion between the crime and the punishment, consists in the desert; and therefore, wherever desert is, there is such suitableness. None will deny that some crimes are so horrid, and so deserving of punishment, that it is requisite that they should not go unpunished, unless something very considerable be done to make up for the crime; either some answerable , or some other compensation, that in some measure at least balances the desert of punishment, and so, as it were, takes it off, or disannuls it: otherwise the desert of punishment remaining, all will allow, that it is fit and becoming, and to be desired, that the crime should be severely punished. And why is it so, but only from the demerit of the crime, or because the crime so much deserves such a punishment? It justly excites so great abhorrence and indignation, that it is requisite there should be a punishment answerable to this abhorrence and indignation that is fitly excited by it. But by this, all is granted that needs to be granted, to show, that desert of punishment carries in it a requisiteness of the punishment deserved. For if greater crimes do very much require punishment, because of their great demerit, lesser crimes will also require punishment, but only in a lesser degree, proportion-ably to their demerit; because the ground of the requisiteness of the punishment of great crimes, is their demerit. It is requisite that they should be punished, on no other account but because they deserve it.

And besides, if it be allowed that it is requisite that great crimes should be punished with punishment in some measure answerable to the heinousness of the crime, without something to balance them, some answerable or other satisfaction, because of their great demerit, and the great abhorrence and indignation they justly excite: it will follow, that it is requisite that God should punish all sin with infinite punishment; because all sin, as it is against God, is infinitely heinous, and has infinite demerit, is justly infinitely hateful to him, and so stirs up infinite abhorrence and indignation in him. Therefore, by what was before granted, it is requisite that God should punish it, unless there be something in some measure to balance this desert; either some answerable and sorrow for it, or other compensation. Now there can be no of it, or sorrow for it, in any measure answerable or proportionable to the heinonsness of the demerit of the crime; because that is infinite, and there can be no infinite sorrow for sin in finite creatures; yea, there can be none but what is infinitely short of it, none that bears any proportion to it. is as nothing in comparison of it, and therefore can weigh nothing when put in the scales with it, and so does nothing at all towards compensating it, or diminishing the desert or requisiteness of punishment, any more than if there were no . If any ask, why God could not pardon the injury on , without other satisfaction, without any wrong to justice; I ask the same person, why he could not also pardon the injury without ? For the same reason, could he not pardon with without satisfaction? For all the men are capable of, is no at all, or is as little as none, in comparison with the greatness of the injury; for it bears no proportion to it. And it would be as dishonourable and unfit for God to pardon the injury without any at all, as to do it merely on the account of a that bears no more proportion to the injury, than none at all. Therefore, we are not forgiven on , because it in any wise compensates, or takes off, or diminishes the desert or requisiteness of punishment; but because of the respect that evangelical has to compensation already made.

If sin, therefore, deserves punishment, that is the same thing as to say, that it is fit and proper that it should be punished. If the case be so, that sin deserves punishment from men; in those cases it is proper it should receive punishment from men. A fault cannot be properly said to deserve punishment from any, but those to whom it belongs to inflict punishment when it is deserved. In those cases, therefore, wherein it belongs to men to inflict punishment, it is proper for them to inflict that punishment that is deserved of them.

Again, if sin’s desert of punishment be the proper ground of the fitness of its connexion with punishment, or rather be that wherein fitness of the connexion consists; it will follow, not only that it is fit that sin that deserves punishment, should be punished, but also that it should be punished as it deserves.

It is meet that a person’s state should be agreeable to the quality of his dispositions and voluntary actions. Suffering is suitable and answerable to the quality of sinful dispositions and actions; it is suitable that they that will evil, and do evil, should receive evil in proportion to the evil that they do or will. It is but justice that it should be so; and when sin is punished, it receives but its own, or that which is suitably connected with it. But it is a contradiction to say that it is suitably connected with punishment, or that it is suitable that it should be connected with it, and yet that it is suitable it should not be connected with it. All sin may be resolved into hatred of God and our neighbour; as all our duty may be resolved into love to God and our neighbour. And it is but meet that this spirit of enmity should receive a return in its own kind, that it should receive enmity again. Sin is of such a nature, that it wishes ill, and aims at ill to God and man; but to God especially. It strikes at God; it would, if it could, procure his misery and death. It is but suitable, that with what measure it metes it should be measured to it again. It is but suitable that men should reap what they sow, and that.the rewards of every man’s hand should be given him. This is what the consciences of all men do naturally declare. There is nothing that men know sooner, after they come to the exercise of their reason, than that, when they have done wickedness, they deserve punishment. The consciences not only of Christians, and those who have been educated in the principles of divine revelation, but also the consciences of heathens, inform them of this: therefore, unless conscience has been stupified by frequent violations when men have done wickedness, there remains a sense of guilt upon their minds; a sense of an obligation to punishment. It is natural to expect that which conscience or reason tells them it is suitable should come; and therefore they are afraid and jealous, and ready to flee when no man pursues.

Seeing therefore it is requisite that sin should be punished, as punishment is deserved and just; therefore the justice of God obliges him to punish sin. For it belongs to God, as the Supreme Ruler of the universality of things, to maintain order and decorum in his kingdom, and to see to it that decency and take place in all cases. That perfection of his nature whereby he is disposed to this, is his justice: therefore his justice naturally disposes him to punish sin as it deserves.

2. The of God, which is the infinite opposition of his nature to sin, naturally and necessarily disposes him to punish sin. Indeed his justice is part of his . But when we speak of God’s justice inclining him to punish sin, we have respect only to that exercise of his whereby he loves that holy and beautiful order that consists in the connexion of one thing with another, according to their nature, and so between sin and punishment; and his opposition to that which would be so unsuitable as a disconnexion of these things. But now I speak of the of God as appearing not directly and immediately in his hatred of an unsuitable, hateful disconnexion between sin and that which is proper for it; but in his hatred of sin itself, or the opposition of his nature to the odious nature of sin.

If God’s nature be infinitely opposite to sin, then doubtless he has a disposition answerable to oppose it in his acts and works. If he by his nature be an enemy to sin with an infinite enmity, then he is doubtless disposed to act as an enemy to it, or to do the part of an enemy to it. And if he be disposed naturally to do the part of an enemy against sin, or, which is the same thing, against the faultiness or blameworthiness of moral agents; then it will follow, he is naturally disposed to act as an enemy to those that are the persons faulty and blameworthy, or are chargeable with the guilt of it, as being the persons faulty. Indignation is the proper exercise of hatred of any thing as a fault or thing blamable; and there could be no such thing either in the Creator or creature, as hatred of a fault without indignation, unless it be conceived or hoped that the fault is suffered for, and so the indignation be satisfied. Whoever finds a hatred to a fault, and at the same time the fault to him that committed it, he therein feels an indignation against him for it. So that God, by his necessary infinite hatred of sin, is necessarily disposed to punish it with a punishment answerible to his hatred.

It does not become the of the world, a being of infinite glory, purity, and beauty, to suffer such a thing as sin, an infinitely uncomely disorder, an infinitely detestable pollution, to appear in the world subject to his government, without his making an opposition to it, or giving some public manifestations and tokens of his infinite abhorrence of it. If he should so do, it would be countenancing it, which God cannot do; for “he is of purer eyes than to behold evil, and cannot look on ;” Hab. i. 13. It is natural in such a case to expect tokens of the utmost opposition. If we could behold the infinite fountain of purity and , and could see what an infinitely pure flame it is, and with what a pure brightness it shines, so that the heavens appear impure when compared with it; and then should behold some infinitely odious and detestable filthiness brought and set in its presence: would it not be natural to expect some ineffably vehement opposition made to it? and would not the want of it be indecent and shocking?

If it be to God’s glory that he is in his nature infinitely holy and opposite to sin; then it is to his glory to be infinitely displeased with sin. And if it be to God’s glory to be infinitely displeased with sin; then it must be to his glory to exercise and manifest that displeasure, and to act accordingly. But the proper exercise and testimony of displeasure against sin, in the Supreme Being and absolute Governor of the world, is taking vengeance. Men may show their hatred of sin by lamenting it, and mourning for it, and taking great pains, and undergoing great difficulties, to prevent or remove it, or by approving God’s vengeance for it. Taking vengeance is not the proper way of fellow-subjects’ hatred of sin; but it is in the Supreme Lord and Judge of the world, to whom vengeance belongs; because he has the ordering and government of all things, and therefore the suffering of sin to go unpunished would in him be a conniving at it. Taking vengeance is as much the proper manifestation of God’s displeasure at sin, as a mighty work is the proper manifestation of his power, or as a wise work is the proper manifestation of his wisdom. There may be other testimonies of God’s displeasedness with and abhorrence of sin, without testifying his displeasure in condign punishment. lie might declare he has such a displeasure and abhorrence. So there might be other testimonies of God’s power and wisdom, besides a powerful wise effect. He might have declared himself to be infinitely wise and powerful. But yet there would have been wanting the proper manifestations of God’s power and wisdom, if God had only declared himself to be possessed of these attributes. The creatures might have believed him to lie all-wise and almighty; but by seeing his mighty and wise works, they see his power and wisdom. So if there had been only a declaration of God’s abhorrence and displeasure against sin, the creature might have believed it, but could not have seen it, unless he should also take vengeance for it.

3. The honour of the greatness, excellency, and majesty of God’s being, requires that sin be punished with an infinite punishment. I have spoken of the requisiteness of God’s punishing sin, on account of the demerit and hatefulness of it absolutely considered, and not directly as God is interested in the affair. But now, if we consider sin as levelled against God, not only compensative justice to the sinner, but justice to himself, requires that God should punish sin with infinite punishment. Sin casts contempt on the majesty and greatness of God. The language of it is, that he is a despicable being, not worthy to be honoured or feared; not so great, that his displeasure is worthy to be dreaded; and that his threatenings of wrath are despicable. Now, the proper vindication or defence of God’s majesty in such a case, is, for God to contradict this language of sin, in his towards sin that speaks this language, or to contradict the language of sin in the event and fruit of sin. Sin says, God is a despicable being, and not worthy that the sinner should fear him; and so affronts him without fear. The proper vindication of God’s majesty from this is, for God to show, by the event, that he is worthy that the sinner should regard him and fear him, by his appearing in the fearful, dreadful event to the person guilty, that he is an infinitely fearful and terrible being. The language of sin is, that God’s displeasure is not worthy that the sinner should regard it. The proper vindication of God from this language is, to show, by the experience of the event, the infinite dreadfulness of that slighted displeasure. In such a case, the majesty of God requires this vindication. It cannot be properly vindicated without it, neither can God be just to himself without this vindication; unless there could be such a thing as a , humiliation, and sorrow for this, proportionable to the greatness of the majesty despised. When the majesty of God has such contempt cast upon it, and is trodden down in the dust by vile sinners, it is not fit that this infinite and glorious majesty should be left under this contempt; but that it should be vindicated wholly from it; that it should be raised perfectly from the dust wherein it is trodden, by something opposite to the contempt, which is equivalent to it, or of weight sufficient to balance it; either an equivalent punishment, or an equivalent sorrow and . So that sin must be punished with an infinite punishment.

Sin casts contempt on the infinite glory and excellency of God. The language of it is, that God is not an excellent being, but an odious one; and therefore, that it is no heinous thing to hate him. Now, it is fit that on this occasion omniscience should declare and manifest that it judges otherwise; and that it should show that it esteems God infinitely excellent; and therefore, that it looks on it as an infinitely heinous thing, to cast such a reflection on God, by infinite tokens of resentment of such a reflection and such hatred.

God is to be considered, in this affair, not merely as the Governor of a world of creatures, to order things between one creature and another, but as the Supreme Regulator and Rector of the universe, the orderer of things relating to the whole compass of existence, including himself; to maintain the rights of the whole, and decorum through the whole, and to maintain his own rights, and the due honour of his own perfections, as well as to preserve justice among his creatures. It is fit that there should be one that has this office; and this office properly belongs to the Supreme Being. And if he should fail of doing justice to himself in a necessary vindication of his own majesty and glory, it would be an immensely greater failure of his rectoral justice than if he should deprive the creatures (that are beings of infinitely less consequence) of their right.

4. There is a necessity of sin’s being punished with a condign punishment, from the law of God that threatens such punishment. All but Epicureans will own, that all creatures that are moral agents, are subjects of God’s moral government; and that therefore he has given a law to his creatures. But if God has given a law to his creatures, that law must have sanctions, i. e. it must be enforced with threatenings of punishment: otherwise it fails of having the nature of a law, and is only of the nature of counsel or advice; or rather of a request. For one being to express his inclination or will to another, concerning any thing he would receive from him, any love or respect, without any threatening annexed, but leaving it with the person applied to, whether he will afford it or not, whether he will grant it or not, supposing that his refusal will be with impunity; is properly of the nature of a request. It does not amount to counsel or advice; because, when we give counsel to others, it is for their interest. But when we express our desire or will of something we would receive from them, with impunity to them whether they grant it or not, this is more properly requesting than counselling. No doubt it falls far short of the nature of lawgiving. For such an expression of one’s will as this, is an expression of will, without any expression of authority. It holds forth no authority, for us merely to manifest our wills or inclinations to another; nor indeed does it exhibit any authority over a person applied to, to promise him rewards. So persons may, and often do, promise rewards to others, for doing those things that they have no power to oblige them to. So may persons do to their equals: so may a king do to others who are not his subjects. This is rather bargaining with others, than giving them laws.

That expression of will only is a law, which is exhibited in such a manner as to express the lawgiver’s power over the person to whom it is manifested, expressing his power of disposal of him, according as he complies or refuses; that which shows power over him, so as to oblige him to comply, or to make it be to his cost if he refuses.

For the same reason that it is necessary the divine law should have a threatening of condign punishment annexed, it is also necessary that the threatening should be fulfilled. For the threatening wholly relates to the execution. If it had no connexion with execution, it would be wholly void, and would be as no threatening: and so far as there is not a connexion with execution, whether that be in a greater or lesser degree; so far and in such a degree it is void, and so far approaches to the nature of no threatening, as much as if that degree of unconnexion was expressed in the threatening. As for instance, if sin fails of threatened punishment half the times, this makes void the threatening in one half of it, and brings it down to be no more than if the threatening had expressed only so much, that sin should be punished half the times that it is committed.

But if it be needful that all sin in every act should be forbidden by law, i. e. with a prohibition and threatening of condign punishment annexed, and that the threatening of sin with condign punishment should be universal; then it is necessary that it should be universally executed. A threatening of an omniscient and true being can be supposed to signify no more punishment than is intended to be executed, and is not necessarily to be understood of any more. A threatening, if it signifies any thing, is a signification of some connexion betwixt the crime and the punishment. But the threatening of an omniscient being, cannot be understood to signify any more connexion with punishment than there is.

If it be needful that there should be a divine law, it is needful that this divine law should be maintained in the nature, life, authority, and strength that is proper to it as a law. The nature, life, authority, and strength of every law, consists in its sanction, by which the deed is connected with the compensation; and therefore depends on the Strength and firmness of that connexion. In proportion as that connexion is weak, in such proportion does the law lose its strength, and fails of the proper nature and power of a law, and degenerates towards the nature of requests and expressions of will and desire to receive love and respect, without being enforced with authority.

Dispensing with the law by the lawgiver, so as not to fulfil it or execute it, in its nature does not differ from an abrogation of it, unless the law contains in itself such a clause, that it shall or may be dispensed with, and not fulfilled in certain cases, or when the lawgiver pleases.

But this would be a contradiction. For, in the law contained such a clause; then, not to fulfil it, would be according to the law, and a fulfilment of the law; and therefore there would be no dispensing with the law in it, because it is doing what the law itself directs to. The law may contain clauses of exception, wherein particular cases may be excepted from general rules; but it cannot make provision for a dispensation. And therefore, for the lawgiver to dispense with it, is indeed to abrogate it. Though it may not be an abrogating it wholly, yet it is in some measure changing it. To dispense with the law, in not fulfilling it on him that breaks it, is making the rule give place to the sinner. But certainly it is an indecent thing, that sin, which provokes the execution, should procure the abrogation of the law.

The necessity of fulfilling the law, in the sense that has been spoken of, appears from Matt. v. 18.“For I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, until all be fulfilled.” The words will allow of no other tolerable sense.

It is necessary that the law of God should be maintained and executed, and not dispensed with or abrogated for the sake of the sinner, for the following reasons:

1st. The nature and being of the law requires it. For, as has been already shown, by such dispensation it loses the life and authority of a law, as it respects the subject. But it does not only fail of being a law in this respect; it fails of being a rule to the Supreme Judge. The law is the great rule of and decorum, that the Supreme and Universal Rector has established and published, for the regulation of things in the commonwealth of the universality of intelligent beings and moral agents, in all that relates to them as concerned one with another; a rule, by which things are not only to be regulated between one subject and another, but between the king and subjects; that it may be a rule of judgment to the one, as well as a rule of duty to the other. It is but reasonable to suppose, that such a rule should be established and published for the benefit of all that belong to this universal commonwealth, to be a rule to direct both their actions towards each other, and their expectations from each other, that they may have a fixed and known rule by which they are to act and to be dealt with, to be both active and passive as members of this commonwealth. The subject is most nearly concerned, not only in the measure of his own actions, but also in the consequences of them, or the method of his judge’s determinations concerning hint.

None that own the existence of a divine law, with threatening annexed, can deny that there actually is such a rule as this, that relates both to the manner of the creature’s acting, and also the judge’s acting toward him as subject to that law. For none will deny, that the precepts relate to the manner of the subject’s acting, and that the threatenings relate to the manner of the judge’s proceeding with the subject, in consequence of his obedience or disobedience.

It is needful that this great rule for managing affairs in this universal commonwealth, should be fixed and settled, and not be vague and uncertain. So far as it fails of this, it ceases to be of the nature of a rule. For it is essential to the nature of a rule, that it be something fixed. But if it be needful that it be something fixed, then it is needful that the author, and he by whom it subsists, should maintain and fulfil it, and not depart from it; because that is in a measure to disannul it. If he doth so, therein the rule becomes unfixed, and it so far ceases to be a rule to the judge.

2d. That the law should be made to give place to the sinner is contrary to the direct design of the law. For the law was made, that the subject should be regulated by it, and give place to it; and not to be regulated by the subject, and to give place to him, especially to a wicked, vile, rebellious subject.

The law is made, that it might prevent sin, and cause it not to be; and not that sin should disannul the law and cause it not to be. Therefore it would be very indecent for the Supreme Rector to cause this great rule to give place to the rebellion of the sinner.

3d. It is in nowise fit that this great rule should be abrogated and give place to the opposition and violation of the rebellious subject, on account of the perfection of the law, and as it is an expression of the perfection of the lawgiver. The and rectitude and goodness of this great rule, which the Supreme Lawgiver has established for the regulation of the commonwealth of moral agents, and its universal fitness and wisdom, and absolute perfection, render a partial abrogation, for the sake of them that dislike it, and will not submit to it, needless and unseemly. If the great rule should he set aside, for the sake of the rebel, it would carry too much of the face of acknowledgment, in the lawgiver, of want of wisdom and foresight, or of some defect, in point of or , in his law. He that breaks the law, finds fault with it, and casts that reflection on it, that it is not a good law; and if God should in part abrogate the law upon this, it would have too much the appearance of a conceding to the sinner’s objection against it.

But God will magnify his law, and make it honourable, and will give no occasion for any such reflections upon it, nor leave the law under such a reflection.

If this great rule of be so excellent and good a law, it is not only unfit that it should give place to rebellion, as this would be a dishonour to the excellency of the law and lawgiver; but also a wrong to the public good, which the Supreme Hector of the world has the care, and is the guardian of. If the rule be perfect, perfectly right and just and holy, and with infinite wisdom adapted to the good of the whole; then the public good requires that it be strongly established. The more firmly it is settled, and the more strongly it is guarded and defended, the better, and the more is it for the public good; and every thing by which it is weakened, is a damage and loss to the commonwealth of beings.