Jonathan Edwards Collection: Edwards, Jonathan - 15 Sermons Warning & Judgement: K. The Portion of the Wicked - 2

Online Resource Library

Return to | Commentary Index | Bible Index | Search | Prayer Request | Download

Jonathan Edwards Collection: Edwards, Jonathan - 15 Sermons Warning & Judgement: K. The Portion of the Wicked - 2

TOPIC: Edwards, Jonathan - 15 Sermons Warning & Judgement (Other Topics in this Collection)
SUBJECT: K. The Portion of the Wicked - 2

Other Subjects in this Topic:

The Portion of the Wicked - 2

Jonathan Edwards


Dated November, 1735

Second, how just it would be if you should be cursed in all your concerns in this world. It would be just if God should curse you in everything, and cause everything you enjoy, or are concerned in, to turn to your destruction.

You live here in all the concerns of life as an enemy to God; you have used all your enjoyments and possessions against God, and to his dishonor. Would it not therefore be just if God should curse you in them, and turn them all against you, and to your destruction? What temporal blessing has God given you, which you have not used in the service of your lusts, in the service of sin and Satan? If you have been in prosperity, you have made use of it to God’s dishonor. When you have waxed fat, you have forgotten the God that made you. How just therefore would it be if God’s curse should attend all your enjoyments! Whatsoever employments you have followed, you have not served God in them, but God’s enemies. How just therefore would it be if you should be cursed in all your employments! The means of grace that you have enjoyed, you have not made use of as you ought to have done. You have made light of them, and have treated them in a careless disregardful manner; you have been the worse and not the better for them. You have so attended and used sabbaths, and spiritual opportunities, that you have only made them occasions of manifesting your contempt of God and Christ, and divine things, by your careless and profane manner of attending them. Would it not therefore be most just that God’s curse should attend your means of grace, and the opportunities which you enjoy for the salvation of your soul?

You have improved your time only to heap up provocations and add to your transgressions, in opposition to all the calls and warnings that could be given you. How just therefore would it be if God should turn life itself into a curse to you, and suffer you to live only to fill up the measure of your sins!

You have, contrary to God’s counsel, made use of your own enjoyments to the hurt of your soul, and therefore if God should turn to them to the hurt and ruin of your soul, he would but deal with you as you have dealt with yourself. God has earnestly counseled you times without number to use your temporal enjoyments for your spiritual good, but you have refused to hearken to him, you have foolishly perverted them to treasure up wrath against the day of wrath, you have voluntarily used what God has given you for your spiritual hurt, to increase your guilt and wound your own soul. And therefore if Gods curse should attend them, so that they should all turn to the ruin of your soul, you would but be dealt with as you have dealt with yourself.

Third, how just would it be in God to cut you off, and put an end to your life!

You have greatly abused the patience and long-suffering of God which have already been exercised towards you. God with wonderful long-suffering has borne with you, when you have gone on in rebellion against him, and refused to turn from your evil ways. He has beheld you going on obstinately in the ways of provocation against him, and yet he has not let loose his wrath against you to destroy you, but has still waited to be gracious. He has suffered you yet to live on his earth, and breathe his air. He has upheld and preserved you, and continued still to feed you, and clothe you, and maintain you, and still to give you a space to repent; but instead of being the better for his patience, you have been the worse, instead of being melted by it, you have been hardened, and it has made you the more presumptuous in sin. Ecc_8:11, “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” You have been guilty of despising the riches of his goodness, and forbearance, and long-suffering, instead of being led to repent by it. You cannot live one day but as God maintains and provides for you; you cannot draw a breath, or live a moment, unless God upholds you. For in his hand your breath is, and he holds your soul in life, and his visitation preserves your spirit. But what thanks has God had of it. How have you, instead of being turned to God, been only rendered the more fully set and dreadfully hardened in the ways of sin! How just therefore would it be if God’s patience should soon be at an end, and he should cease to bear with you any longer!

You have not only abused his past patience, but have also abused his thoughts of future patience. You have flattered yourself that death was not near, and that you should live long in the world, and this has made you abundantly the more bold in sin. Since therefore such has been the use you have made of your expectation of having your life preserved, how just would it be in God to disappoint that expectation, and cut you short of that long life with which you have flattered yourself, and in the thoughts of which you have encouraged yourself in sin against him! How just would it be if your breath should soon be stopped, and that suddenly, when you think not of it, and you should be driven away in your wickedness!

As long as you live in sin you do but cumber the ground, you are wholly unprofitable, and live in vain. He that refuses to live to the glory of God, does not answer the end of his creation, and for what should he live? God made men to serve him; to this end he gave them life. And if they will not devote their lives to this end, how just would it be in God if he should refuse to continue their lives any longer! He has planted you in his vineyard, to bear fruit; and if you bring forth no fruit, why should he continue you any longer? How just would it be in him to cut you down!

As long as you live, many of the blessings of God are spent upon you from day to day; you devour the fruits of the earth and consume much of its fatness and sweetness; and all to no purpose, but to keep you alive to sin against God, and spend all in wickedness. The whole creation does as it were groan with you. The sun rises and sets to give you light, the clouds pour down rain upon you, and the earth brings forth her fruits, and labors from year to year to supply you. And you in the mean time do not answer the end of Him who has created all things. How just therefore would it be if God should soon cut you off, and take you away, and deliver the earth from this burden, that the creation may no longer groan with you, and cast you out as an abominable branch! Luk_13:7, “Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none: cut it down; why cumbereth it the ground?” Joh_15:2; Joh_15:6, “Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit he purgeth it, that it may bring forth more fruit. - If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.”

Fourth, how just would it be if you should die in the greatest horror and amazement!

How often have you been exhorted to improve your time, to lay a foundation of peace and comfort on a death-bed; and yet you have refused to hearken! You have been many and many a time reminded that you must die, that it was very uncertain when, and that you did not know how soon, and have been told how mean and insignificant all your earthly enjoyments would then appear, and how unable to afford you any comfort on a deathbed.. You have been often told how dreadful it would be to lie on a death-bed in a Christless state, having nothing to comfort you but your worldly enjoyments. You have been often put in mind of the torment and amazement which sinners, who have misspent their precious time, are subject to when arrested by death. You have been told how infinitely you would then need to have God your friend, and to have the testimony of a good conscience, and a well-grounded hope of future blessedness. And how often have you been exhorted to take care to provide against such a day as this, and to lay up treasure in heaven, that you might have something to depend on when you parted from this world, something to hope for when all things here below fail! But remember how regardless you have been, how dull and negligent from time to time, when you have sat under the hearing of such things, and still you obstinately refuse to prepare for death, and take no care to lay a good foundation against that time. And you have not only been counseled, but you have seen others on their deathbeds in fear and distress, or have heard of them, and have not taken warning. Yea, some of you have been sick yourselves, and have been afraid that you were on your death-beds, yet God was merciful to you, and restored you, but you did not take warning to prepare for death. How justly therefore might you be the subject of that horror and amazement, of which you have heard, when you come to die!

And not only so, but how industriously have you spent your time in treasuring up matter for tribulation and anguish at that time! You have not only been negligent of laying a foundation for peace and comfort then, but have spent your time continually and unweariedly in laying a foundation for distress and horror. How have you gone on from day to day, heaping up more and more guilt; more and more wounding your own conscience, still increasing the amount of folly and wickedness for you to reflect upon! How just therefore would it be that tribulation and anguish should then come upon you!

Fifth, how just it is that you should suffer the wrath of God in another world!

Because you have willfully provoked and stirred up that wrath. If you are not willing to suffer the anger of God, then why did you provoke him to anger? Why did you act as though you would contrive to make him angry with you? Why did you willfully disobey God? You know that willful disobedience tends to provoke him who is disobeyed; it is so in an earthly king, or master, or father. If you have a servant who is willfully disobedient, it provokes your anger. And again, if you would not suffer God’s wrath, why have you so often cast a slight on God? If anyone casts a slight on men, it tends to provoke them. How much more may the Infinite Majesty of heaven be provoked, when he is contemned! You have also robbed God of his property, you have refused to give him that which is his own. It provokes men when they are deprived of their due and they are dealt injuriously by; how much more may God be provoked when you rob him!

You have also slighted the kindness of God to you, and that the greatest love and kindness of which you can conceive. You have been supremely ungrateful, and have only abused that kindness. Nothing provokes men more than to have their kindness slighted and abused. How much more may God be provoked when men requite his infinite mercy only with disobedience and ingratitude! If therefore you go on to provoke God, and to stir up his wrath, how can you expect any other than to suffer his wrath? If then you should indeed suffer the wrath of an offended God, remember it is what you have procured for yourself, it is a fire of your own kindling.

You would not accept of deliverance from God’s wrath, when it has been offered to you. When God had in mercy sent his only-begotten Son into the world, you refused to admit him. You loved your sins too well to forsake them to come to Christ, and for the sake of your sins you have rejected all the offers of a Savior, so that you have chosen death rather than life. After you have procured wrath to yourself, you clove fast to it, and would not part with it for mercy. “All they that hate me, love death.”

Sixth, how just would it be that you be delivered up into the had of the devil and his angels, to be tormented by them hereafter, seeing you have voluntarily given yourself up to serve them here! You have hearkened to them rather than to God. How just therefore would it be if God leave you to them! You have followed Satan and adhered to his interest in opposition to God, and have subjected yourself to his will in this world, rather than to the will of God. How just therefore would it be if God should give you up to his will hereafter!

Seventh, how justly may your bodies be made organs of torment to you hereafter, which you have made organs and instruments of sin in this world! You have given up your bodies a sacrifice to sin and Satan. How justly therefore may God give them up a sacrifice to wrath! You have employed your bodies as servants to your vile and hateful lusts. How just therefore would it be for God hereafter to raise your bodies to be organs and instruments of misery; and to fill them as full of torment as they have been filled full of sin!

Eighth, but the greatest objection of wicked men against the justice of the future punishment which God has threatened, is from the greatness of that punishment: that God should inflict upon the finally impenitent, torments so extreme, so amazingly dreadful, to have their bodies cast into a furnace of fire of such immense heat and fierceness, there to lie unconsumed, and yet full of sense and feeling, glowing within and without; and the soul full of yet more dreadful horror and torment; and so to remain without any remedy or rest forever, and ever, and ever. And, therefore, I would mention several things to you, to show how justly you lie exposed to so dreadful a punishment.

1. This punishment, as dreadful as it is, is not more so than the Being is great and glorious against whom you have sinned. It is true this punishment is dreadful beyond all expression or conception, and so is the greatness and gloriousness of God as much beyond all expression or conception; and yet you have continued to sin against him, yea, you have been bold and presumptuous in your sins, and have multiplied transgressions against him without end. The wrath of God that you have heard of, dreadful as it is, is not more dreadful than that Majesty which you have despised and trampled on is awful. This punishment is indeed enough to fill one with horror barely to think of it. And so it would fill you with at least equal horror to think of sinning so exceedingly against so great and glorious a God, if you conceived of it aright. Jer_2:12-13, “Be astonished, O ye heavens, at this, and be horribly afraid; be ye very desolate, saith the Lord: for my people have committed two evils; they have forsaken me the fountain of living waters; and hewed them out cisterns, broken cisterns, that can hold no water!” God’s being so infinitely great and excellent, has not influenced you not to sin against him, but you have done it boldly, and made nothing of it, thousands of times; and why should this misery, being so infinitely great and dreadful, hinder God from inflicting it on you? 1Sa_2:25, “If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?”

2. Your nature is not more averse from such misery as you have heard of, than God’s nature is averse from such sin as you have been guilty of. The nature of man is very averse from pain and torment, and especially it is exceedingly averse from such dreadful and eternal torment. But yet that does not hinder but that it is just that it should be inflicted, for men do not hate misery more than God hates sin. God is so holy, and is of so pure a nature, that he has an infinite aversion to sin. But yet you have made light of sin, and your sins have been exceedingly multiplied and enhanced. The consideration of God’s hating of it has not at all hindered you from committing it. Why, therefore, should the consideration of your hating misery hinder God from bringing it upon you? God represents himself in his word as burdened an wearied with the sins of wicked men. Isa_1:14. “Your new moons and your appointed feasts, my soul hateth: they are a trouble unto me; I am weary to bear them.” Mal_2:17, “Ye have wearied the Lord with your words: yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

3. You have not cared how much God’s honor suffered. And why should God be careful lest your misery be great? You have been told how much these and those things which you have practiced were to the dishonor of God; yet you did not care for that, but went on still multiplying transgressions. The consideration that the more you sinned, the more God was dishonored, did not in the least restrain you. If it had not been for fear of God’s displeasure, you would not have cared though you had dishonored him ten thousand times as much as you did. As for any respect you had to God, you did not care what became of God’s honor, nor of his happiness neither, no, nor of his being. Why then is God obliged to be careful how much you suffer? Why should he be careful of your welfare, or use any caution lest he should lay more on you than you can bear.

4. As great as this wrath is, it is not greater than that love of God which you have slighted and rejected. God, in infinite mercy to lost sinners, has provided a way for them to escape future misery, and to obtain eternal life. For that end he has given his only-begotten Son, a person infinitely glorious and honorable in himself - being equal with God, and infinitely near and dear to God. It was ten thousand times more than if God had given all the angels in heaven, or the whole world, for sinners. Him he gave to be incarnate, to suffer death, to be made a curse for us, and to undergo the dreadful wrath of God in our room, and thus to purchase for us eternal glory. This glorious person has been offered to you times without number, and he has stood and knocked at your door, till his hairs were with the dews of the night. But all that he has done has not won upon you. You see no form nor comeliness in him, no beauty that you should desire him. When he has thus offered himself to you as your Savior, you never freely and heartily accept of him. This love which you have thus abused, is as great as that wrath of which you are in danger. If you would have accepted of it, you might have had the enjoyment of this love instead of enduring this terrible wrath. So that the misery you have heard of is not greater than the love you have despised, and the happiness and glory which you have rejected. How just than would it be in God to execute upon you this dreadful wrath, which is not greater than that love which you have despised! Heb_2:3, “How shall we escape if we neglect so great salvation?”

5. If you complain of this punishment as being too great, then why has it not been great enough to deter you from sin? As great as it is, you have made nothing of it. When God threatened to inflict it on you, you did not mind his threatenings, but were bold to disobey him, and to do those very things for which he threatened this punishment. Great as this punishment is, it has not been great enough to keep you from living a willfully wicked life, and going on in ways that you knew were evil. When you have been told that such and such things certainly exposed you to this punishment, you did not abstain on that account, but went on from day to day in a most presumptuous manner, and God’s threatening such a punishment was no effectual check upon you. Why therefore do you now complain of this punishment as too great, and quarrel against it, and say that God is unreasonable and cruel to inflict it? In so saying you are condemned out of your own mouth; for if it be so dreadful a punishment, and more than is just, then why was it not great enough at least to retrain you from willful sinning? Luk_19:21-22, “I feared thee, because thou art an austere man, thou takest up that thou laidest not down, and reapest that thou didst not sow. And he said unto him, Out of thine own mouth will I judge thee, thou wicked servant,” You complain of this punishment as too great, but yet you have acted as if it was not great enough, and you have made light of it. If the punishment is too great, why have you gone on to make it still greater? You have gone on from day to day, to treasure up wrath against the day of wrath, to add to your punishment, and increase it exceedingly. And yet now you complain of it as too great, as though God could not justly inflict so great a punishment. How absurd and self-contradictory is the conduct of such an one, who complains of God for making his punishment too great, and yet from day to day industriously gathers, and heaps up fuel, to make the fire the greater!

6. You have no cause to complain of the punishment being greater than is just; for you have many and many a time provoked God to do his worst. If you should forbid a servant to do a given thing, and threaten that if he did it you would inflict some very dreadful punishment upon him, and he should do it notwithstanding, and you should renew your command, and warn him in the most strict manner possible not to do it, and tell him you would surely punish him if he persisted, and should declare that his punishment should be exceedingly dreadful, and he should wholly disregard you, and should disobey you again, and you should continue to repeat your commands and warnings ,still setting out the dreadfulness of the punishment, and he should still, without any regard to you, go on again and again to disobey you to your face, and this immediately on your thus forbidding and threatening him: could you take it any otherwise than as daring you to do your worst? But thus have you done towards God. You have had his commands repeated, and his threatenings set before you hundreds of times, and have been most solemnly warned. Yet have you notwithstanding gone on in ways which you knew were sinful, and have done the very things which he has forbidden, directly before his face. Job_15:25-26, “For he stretcheth out his hand against God, and strengtheneth himself against the Almighty. He runneth upon him, even on his neck, upon the thick bosses of his buckler.” You have thus bid defiance to the Almighty, even when you saw the sword of his vindictive wrath uplifted, that it might fall upon your head. Will it, therefore, be any wonder if he shall make you know how terrible that wrath is, in your utter destruction?