92SermonsofJonathanEdwards
1. In being so careless of your own salvation. You have refused to take care for your salvation, as God has counselled and commanded you from time to time; and why may not God neglect it, now you seek it of him? Is God obliged to be more careful of your happiness, than you are either of your own happiness or his glory? Is God bound to take that care for you, out of love to you, that you will not take for yourself, either from love to yourself, or regard to his authority? How long, and how greatly, have you neglected the welfare of your precious soul, refusing to take pains and deny yourself, or put yourself a little out of your way for your salvation, while God has been calling upon you! Neither your duty to God, nor love to your own soul, were enough to induce you to do little things for your own eternal welfare; and yet do you now expect that God should do great things, putting forth almighty power, and exercising infinite mercy for it? You was urged to take care for your salvation, and not to put it off. You was told that was the best time before you grew older, and that it might be, if you would put it off, God would not hear you afterwards; but yet you would not hearken; you would run the venture of it. Now how justly might God order it so, that it should be too late, leaving you to seek in vain! You was told, that you would repent of it if you delayed; but you would not hear: how justly therefore may God give you cause to repent of it, by refusing to show you mercy now! If God sees you going on in ways contrary to his commands and his glory, and requires you to forsake them, and tells you that they tend to the destruction of your own soul, and therefore counsels you to avoid them, and you refuse; how just would it be if God should be provoked by it, henceforward to be as careless of the good of your soul as you are yourself!
2. You have not only neglected your salvation, but you have wilfully taken direct courses to undo yourself. You have gone on in those ways and practices which have directly tended to your damnation, and have been perverse and obstinate it. You cannot plead ignorance; you had all the light set before you that you could desire. God told you that you was undoing yourself; but yet you would do it. He told you that the path you was going in led to destruction, and counselled you to avoid it; but you would not hearken. How justly therefore may God leave you to be undone! You have obstinately persisted to travel in the way that leads to hell for a long time, contrary to God's continual counsels and commands, till it may be at length you are got almost to your journey's end, and are come near to hell's gate, and so begin to be sensible of your danger and misery; and not account it unjust and hard if God will not deliver you! You have destroyed yourself, and destroyed yourself wilfully, contrary to God's repeated counsels, yea, and destroyed yourself in fighting against God. Now therefore, why do you blame any but yourself if you are destroyed? If you will undo yourself in opposing God, and while God opposes you by his calls and counsels, and, it may be too, by the convictions of his Spirit, what can you object against it, if God now leaves you to be undone? You would have your own way, and did not like that God should oppose you in it, and your way was to ruin your own soul; how just therefore is it, if, now at length, God ceases to oppose you, and falls in with you, and lets your soul be ruined; and as you would destroy yourself, so should put to his hand to destroy you too! The ways you went on in had a natural tendency to your misery: if you would drink poison in opposition to God, and in contempt of him and his advice, who can you blame but yourself if you are poisoned, and so perish? If you would run into the fire against all restraints both of God's mercy and authority, you must even blame yourself if you are burnt.
Thus I have proposed some things to your consideration, which, if you are not exceeding blind, senseless, and perverse, will stop your mouth, and convince you that you stand justly condemned before God; and that he would in no wise deal hardly with you, but altogether justly, in denying you any mercy, and in refusing to hear your prayers, though you pray never so earnestly, and never so often, and continue in it never so long. God may utterly disregard your tears and moans, your heavy heart, your earnest desires, and great endeavours; and he may cast you into eternal destruction, without any regard to your welfare, denying you converting grace, and giving you over to Satan, and at last cast you into the lake that burns with