Selected Sermons of Jonathan Edwards Part 2

2. Hereby is demonstrated how great G.o.d's glory is considered comparatively, or as compared with the creature's. By the creature's being thus wholly and universally dependent on G.o.d, it appears that the creature is nothing and that G.o.d is all. Hereby it appears that G.o.d is infinitely above us; that G.o.d's strength, and wisdom and holiness are infinitely greater than ours. However great and glorious the creature apprehends G.o.d to be, yet if he be not sensible of the difference between G.o.d and him, so as to see that G.o.d's glory is great, compared with his own, he will not be disposed to give G.o.d the glory due to his name. If the creature, in any respect, sets himself upon a level with G.o.d, or exalts himself to any compet.i.tion with him, however he may apprehend that great honor and profound respect may belong to G.o.d from those that are more inferior, and at a greater distance, he will not be so sensible of its being due from him. So much the more men exalt themselves, so much the less will they surely be disposed to exalt G.o.d. 'Tis certainly a thing that G.o.d aims at in the disposition of things in the affair of redemption (if we allow the Scriptures to be a revelation of G.o.d's mind), that G.o.d should appear full, and man in himself empty, that G.o.d should appear all, and man nothing. 'Tis G.o.d's declared design that others should not "glory in his presence"; which implies that 'tis his design to advance his own comparative glory. So much the more man "glories in G.o.d's presence," so much the less glory is ascribed to G.o.d.

3. By its being thus ordered, that the creature should have so absolute and universal a dependence on G.o.d, provision is made that G.o.d should have our whole souls, and should be the object of our undivided respect. If we had our dependence partly on G.o.d and partly on something else, man's respect would be divided to those different things on which he had dependence. Thus it would be if we depended on G.o.d only for a part of our good, and on ourselves or some other being for another part: or if we had our good only from G.o.d, and through another that was not G.o.d, and in something else distinct from both, our hearts would be divided between the good itself, and him from whom, and him through whom we received it.

But now there is no occasion for this, G.o.d being not only he from or of whom we have all good, but also through whom, and one that is that good itself, that we have from him and through him. So that whatsoever there is to attract our respect, the tendency is still directly towards G.o.d, all unites in him as the centre.

USE

1. We may here observe the marvellous wisdom of G.o.d in the work of redemption. G.o.d hath made man's emptiness and misery, his low, lost and ruined state into which he sunk by the fall, an occasion of the greater advancement of his own glory, as in other ways, so particularly in this, that there is now a much more universal and apparent dependence of man on G.o.d. Though G.o.d be pleased to lift man out of that dismal abyss of sin and woe into which he was fallen, and exceedingly to exalt him in excellency and honor, and to a high pitch of glory and blessedness, yet the creature hath nothing in any respect to glory of; all the glory evidently belongs to G.o.d, all is in a mere and most absolute and divine dependence on the Father, Son and Holy Ghost.

And each person of the Trinity is equally glorified in this work: there is an absolute dependence of the creature on every one for all: all is _of_ the Father, all _through_ the Son, and all _in_ the Holy Ghost. Thus G.o.d appears in the work of redemption as _all in all_. It is fit that he that is, and there is none else, should be the Alpha and Omega, the first and the last, the all, and the only, in this work.

2. Hence those doctrines and schemes of divinity that are in any respect opposite to such an absolute and universal dependence on G.o.d, do derogate from G.o.d's glory, and thwart the design of the contrivance for our redemption. Those schemes that put the creature in G.o.d's stead, in any of the mentioned respects, that exalt man into the place of either Father, Son or Holy Ghost, in any thing pertaining to our redemption; that, however they may allow of a dependence of the redeemed on G.o.d, yet deny a dependence that is so absolute and universal; that own an entire dependence on G.o.d for some things, but not for others; that own that we depend on G.o.d for the gift and acceptance of a Redeemer, but deny so absolute a dependence on him for the obtaining of an interest in the Redeemer; that own an absolute dependence on the Father for giving his Son, and on the Son for working out redemption, but not so entire a dependence on the Holy Ghost for conversion and a being in Christ, and so coming to a t.i.tle to his benefits; that own a dependence on G.o.d for means of grace, but not absolutely for the benefit and success of those means; that own a partial dependence on the power of G.o.d for the obtaining and exercising holiness, but not a mere dependence on the arbitrary and sovereign grace of G.o.d; that own a dependence on the free grace of G.o.d for a reception into his favor, so far that it is without any proper merit, but not as it is without being attracted, or moved with any excellency; that own a partial dependence on Christ, as he through whom we have life, as having purchased new terms of life, but still hold that the righteousness through which we have life is inherent in ourselves, as it was under the first covenant; and whatever other way any scheme is inconsistent with our entire dependence on G.o.d for all, and in each of those ways, of having all of him, through him, and in him, it is repugnant to the design and tenor of the gospel and robs it of that which G.o.d accounts its l.u.s.tre and glory.

3. Hence we may learn a reason why faith is that by which we come to have an interest in this redemption; for there is included in the nature of faith a sensibleness and acknowledgment of this absolute dependence on G.o.d in this affair. 'Tis very fit that it should be required of all, in order to their having the benefit of this redemption, that they should be sensible of, and acknowledge the dependence on G.o.d for it. 'Tis by this means that G.o.d hath contrived to glorify himself in redemption; and 'tis fit that G.o.d should at least have this glory of those that are the subjects of this redemption, and have the benefit of it.

Faith is a sensibleness of what is real in the work of redemption; and as we do really wholly depend on G.o.d, so the soul that believes doth entirely depend on G.o.d for all salvation, in its own sense and act. Faith abases men and exalts G.o.d, it gives all the glory of redemption to G.o.d alone. It is necessary in order to saving faith, that man should be emptied of himself, that he should be sensible that he is "wretched, and miserable, and poor, and blind, and naked." Humility is a great ingredient of true faith: he that truly receives redemption, receives it as a little child: Mark x. 15, "Whosoever shall not receive the kingdom of heaven as a little child, he shall not enter therein." It is the delight of a believing soul to abase itself and exalt G.o.d alone: that is the language of it, Psalm cxv. 1, "Not unto us, O Lord, not unto us, but to thy name give glory."

4. Let us be exhorted to exalt G.o.d alone, and ascribe to him all the glory of redemption. Let us endeavor to obtain, and increase in a sensibleness of our great dependence on G.o.d, to have our eye to him alone, to mortify a self-dependent and self-righteous disposition. Man is naturally exceeding p.r.o.ne to be exalting himself and depending on his own power or goodness, as though he were he from whom he must expect happiness, and to have respect to enjoyments alien from G.o.d and his Spirit, as those in which happiness is to be found.

And this doctrine should teach us to exalt G.o.d alone, as by trust and reliance, so by praise. _Let him that glorieth, glory in the Lord._ Hath any man hope that he is converted and sanctified, and that his mind is endowed with true excellency and spiritual beauty, and his sins forgiven, and he received into G.o.d's favor, and exalted to the honor and blessedness of being his child, and an heir of eternal life: let him give G.o.d all the glory; who alone makes him to differ from the worst of men in this world, or the miserablest of the d.a.m.ned in h.e.l.l. Hath any man much comfort and strong hope of eternal life, let not his hope lift him up, but dispose him the more to abase himself and reflect on his own exceeding unworthiness of such a favor, and to exalt G.o.d alone. Is any man eminent in holiness and abundant in good works, let him take nothing of the glory of it to himself, but ascribe it to him whose "workmans.h.i.+p we are, created in Christ Jesus unto good works."

[Ill.u.s.tration: FACSIMILE OF Ma.n.u.sCRIPT OF FIRST PAGE OF SERMON "A DIVINE AND SUPERNATURAL LIGHT."]

II

A DIVINE AND SUPERNATURAL LIGHT, IMMEDIATELY IMPARTED TO THE SOUL BY THE SPIRIT OF G.o.d, SHOWN TO BE BOTH A SCRIPTURAL AND RATIONAL DOCTRINE.

MATT. xvi.--And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

Christ says these words to Peter upon occasion of his professing his faith in him as the Son of G.o.d. Our Lord was inquiring of his disciples, who men said he was; not that he needed to be informed, but only to introduce and give occasion to what follows. They answer, that some said he was John the Baptist, and some Elias, and others Jeremias, or one of the Prophets. When they had thus given an account who others said he was, Christ asks them, who they said he was. Simon Peter, whom we find always zealous and forward, was the first to answer: he readily replied to the question, _Thou art Christ, the Son of the living G.o.d_.

Upon this occasion, Christ says as he does _to_ him, and _of_ him in the text: in which we may observe,

1. That Peter is p.r.o.nounced blessed on this account. _Blessed art Thou._--"Thou art a happy man, that thou art not ignorant of this, that I am Christ, the Son of the living G.o.d. Thou art distinguis.h.i.+ngly happy.

Others are blinded, and have dark and deluded apprehensions, as you have now given an account, some thinking that I am Elias, and some that I am Jeremias, and some one thing, and some another; but none of them thinking right, all of them misled. Happy art thou, that art so distinguished as to know the truth in this matter."

2. The evidence of this his happiness declared; viz., that G.o.d, and he only, had _revealed it_ to him. This is an evidence of his being _blessed_.

First, As it shows how peculiarly favored he was of G.o.d above others; q.

d., "How highly favored art thou, that others that are wise and great men, the Scribes, Pharisees and Rulers, and the nation in general, are left in darkness, to follow their own misguided apprehensions; and that thou shouldst be singled out, as it were, by name, that my Heavenly Father should thus set his love on thee, Simon Barjona. This argues thee blessed, that thou shouldst thus be the object of G.o.d's distinguis.h.i.+ng love."

Secondly, It evidences his blessedness also, as it intimates that this knowledge is above any that flesh and blood can reveal. "This is such knowledge as my Father which is in heaven only can give: it is too high and excellent to be communicated by such means as other knowledge is. Thou art blessed, that thou knowest that which G.o.d alone can teach thee."

The original of this knowledge is here declared, both negatively and positively. Positively, as G.o.d is here declared the author of it.

Negatively, as it is declared, that flesh and blood had not revealed it.

G.o.d is the author of all knowledge and understanding whatsoever. He is the author of the knowledge that is obtained by human learning: he is the author of all moral prudence, and of the knowledge and skill that men have in their secular business. Thus it is said of all in Israel that were wise-hearted and skilful in embroidering, that G.o.d had filled them with the spirit of wisdom, Exod. xxviii. 3.

G.o.d is the author of such knowledge; but yet not so but that flesh and blood reveals it. Mortal men are capable of imparting the knowledge of human arts and sciences, and skill in temporal affairs. G.o.d is the author of such knowledge by those means: flesh and blood is made use of by G.o.d as the mediate or second cause of it; he conveys it by the power and influence of natural means. But this spiritual knowledge, spoken of in the text, is what G.o.d is the author of, and none else: he reveals it, and flesh and blood reveals it not. He imparts this knowledge immediately, not making use of any intermediate natural causes, as he does in other knowledge.

What had pa.s.sed in the preceding discourse naturally occasioned Christ to observe this; because the disciples had been telling how others did not know him, but were generally mistaken about him, and divided and confounded in their opinions of him: but Peter had declared his a.s.sured faith, that he was the Son of G.o.d. Now it was natural to observe, how it was not flesh and blood that had revealed it to him, but G.o.d: for if this knowledge were dependent on natural causes or means, how came it to pa.s.s that they, a company of poor fishermen, illiterate men, and persons of low education, attained to the knowledge of the truth; while the Scribes and Pharisees, men of vastly higher advantages, and greater knowledge and sagacity in other matters, remained in ignorance? This could be owing only to the gracious distinguis.h.i.+ng influence and revelation of the Spirit of G.o.d. Hence, what I would make the subject of my present discourse from these words is this

DOCTRINE

viz., _That there is such a thing as a Spiritual and Divine Light, immediately imparted to the soul by G.o.d, of a different nature from any that is obtained by natural means._

In what I say on this subject at this time I would

I. Show what this divine light is.

II. How it is given immediately by G.o.d, and not obtained by natural means.

III. Show the truth of the doctrine.

And then conclude with a brief improvement.

I. I would show what this spiritual and divine light is. And in order to it, would show,

First, In a few things what it _is not_. And here,

1. _Those convictions that natural men may have of their sin and misery_, is not _this_ spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, and of the anger of G.o.d and their danger of divine vengeance. Such convictions are from light or sensibleness of truth. That some sinners have a greater conviction of their guilt and misery than others, is because some have more light, or more of an apprehension of truth than others. And this light and conviction may be from the Spirit of G.o.d; the Spirit convinces men of sin: but yet nature is much more concerned in it than in the communication of that spiritual and divine light that is spoken of in the doctrine; 'tis from the Spirit of G.o.d only as a.s.sisting natural principles, and not as infusing any new principles. Common grace differs from special, in that it influences only by a.s.sisting of nature; and not by imparting grace, or bestowing anything above nature. The light that is obtained is wholly natural, or of no superior kind to what mere nature attains to, though more of that kind be obtained than would be obtained if men were left wholly to themselves: or, in other words, common grace only a.s.sists the faculties of the soul to do that more fully which they do by nature, as natural conscience or reason will, by mere nature, make a man sensible of guilt, and will accuse and condemn him when he has done amiss. Conscience is a principle natural to men; and the work that it doth naturally, or of itself, is to give an apprehension of right and wrong, and to suggest to the mind the relation that there is between right and wrong and a retribution. The Spirit of G.o.d, in those convictions which unregenerate men sometimes have, a.s.sists conscience to do this work in a further degree than it would do if they were left to themselves: he helps it against those things that tend to stupefy it, and obstruct its exercise.

But in the renewing and sanctifying work of the Holy Ghost, those things are wrought in the soul that are above nature, and of which there is nothing of the like kind in the soul by nature; and they are caused to exist in the soul habitually, and according to such a stated const.i.tution or law that lays such a foundation for exercises in a continued course, as is called a principle of nature. Not only are remaining principles a.s.sisted to do their work more freely and fully, but those principles are restored that were utterly destroyed by the fall; and the mind thenceforward habitually exerts those acts that the dominion of sin had made it as wholly dest.i.tute of, as a dead body is of vital acts.

The Spirit of G.o.d acts in a very different manner in the one case from what he doth in the other. He may indeed act upon the mind of a natural man, but he acts in the mind of a saint as an indwelling vital principle.

He acts upon the mind of an unregenerate person as an extrinsic, occasional agent; for in acting upon them, he doth not unite himself to them; notwithstanding all his influences that they may be the subjects of, they are still sensual, having not the Spirit, Jude 19. But he unites himself with the mind of a saint, takes him for his temple, actuates and influences him as a new, supernatural principle of life and action. There is this difference, that the Spirit of G.o.d, in acting in the soul of a G.o.dly man, exerts and communicates himself there in his own proper nature.

Holiness is the proper nature of the Spirit of G.o.d. The Holy Spirit operates in the minds of the G.o.dly by uniting himself to them, and living in them, and exerting his own nature in the exercise of their faculties.

The Spirit of G.o.d may act upon a creature, and yet not in acting communicate himself. The Spirit of G.o.d may act upon inanimate creatures; as the Spirit moved upon the face of the waters in the beginning of the creation; so the Spirit of G.o.d may act upon the minds of men many ways, and communicate himself no more than when he acts upon an inanimate creature. For instance, he may excite thoughts in them, may a.s.sist their natural reason and understanding, or may a.s.sist other natural principles, and this without any union with the soul, but may act, as it were, as upon an external object. But as he acts in his holy influences and spiritual operations, he acts in a way of peculiar communication of himself; so that the subject is thence denominated spiritual.

2. _This_ spiritual and divine light _don't consist in any impression made upon the imagination_. It is no impression upon the mind, as though one saw any thing with the bodily eyes: 'tis no imagination or idea of an outward light or glory, or any beauty of form or countenance, or a visible l.u.s.tre or brightness of any object. The imagination may be strongly impressed with such things; but this is not spiritual light. Indeed when the mind has a lively discovery of spiritual things, and is greatly affected by the power of divine light, it may, and probably very commonly doth, much affect the imagination; so that impressions of an outward beauty or brightness may accompany those spiritual discoveries. But spiritual light is not that impression upon the imagination, but an exceeding different thing from it. Natural men may have lively impressions on their imaginations; and we can't determine but that the devil, who transforms himself into an angel of light, may cause imaginations of an outward beauty, or visible glory, and of sounds and speeches and other such things; but these are things of a vastly inferior nature to spiritual light.

3. _This_ spiritual light is _not the suggesting of any new truths or propositions not contained in the word of G.o.d_. This suggesting of new truths or doctrines to the mind, independent of any antecedent revelation of those propositions, either in word or writing, is inspiration; such as the prophets and apostles had, and such as some enthusiasts pretend to.

But this spiritual light that I am speaking of, is quite a different thing from inspiration: it reveals no new doctrine, it suggests no new proposition to the mind, it teaches no new thing of G.o.d, or Christ, or another world, not taught in the Bible, but only gives a due apprehension of those things that are taught in the word of G.o.d.

4. _'Tis not every affecting view that men have of the things of religion that is this_ spiritual and divine light. Men by mere principles of nature are capable of being affected with things that have a special relation to religion as well as other things. A person by mere nature, for instance, may be liable to be affected with the story of Jesus Christ, and the sufferings he underwent, as well as by any other tragical story: he may be the more affected with it from the interest he conceives mankind to have in it: yea, he may be affected with it without believing it; as well as a man may be affected with what he reads in a romance, or sees acted in a stage play. He may be affected with a lively and eloquent description of many pleasant things that attend the state of the blessed in heaven, as well as his imagination be entertained by a romantic description of the pleasantness of fairy-land, or the like. And that common belief of the truth of the things of religion that persons may have from education or otherwise, may help forward their affection. We read in Scripture of many that were greatly affected with things of a religious nature, who yet are there represented as wholly graceless, and many of them very ill men. A person therefore may have affecting views of the things of religion, and yet be very dest.i.tute of spiritual light. Flesh and blood may be the author of this: one man may give another an affecting view of divine things with but common a.s.sistance; but G.o.d alone can give a spiritual discovery of them.

But I proceed to show,

Secondly, Positively what this spiritual and divine light _is_.

And it may be thus described: _a true sense of the divine excellency of the things revealed in the word of G.o.d, and a conviction of the truth and reality of them thence arising_.