Selected Sermons of Jonathan Edwards-GOD GLORIFIED IN MAN’S DEPENDENCE 2

 

And ’tis from mere grace that the benefits of Christ are applied to such and such particular persons. Those that are called and sanctified are to attribute it alone to the good pleasure of God’s goodness, by which they are distinguished. He is sovereign and hath mercy on whom he will have mercy, and whom he will, he hardens.

Man hath now a greater dependence on the grace of God than he had before the fall. He depends on the free goodness of God for much more than he did then: then he depended on God’s goodness for conferring the reward of perfect obedience: for God was not obliged to promise and bestow that reward: but now we are dependent on the grace of God for much more: we stand in need of grace, not only to bestow glory upon us but to deliver us from hell and eternal wrath. Under the first covenant we depended on God’s goodness to give us the reward of righteousness, and so we do now. And not only so, but we stand in need of God’s free and sovereign grace to give us that righteousness; and yet not only so, but we stand in need of his grace to pardon our sin and release us from the guilt and infinite demerit of it.

And as we are dependent on the goodness of God for more now than under the first covenant, so we are dependent on a much greater, more free and wonderful goodness. We are now more dependent on God’s arbitrary and sovereign good pleasure. We were in our first estate dependent on God for holiness: we had our original righteousness from him, but then holiness was not bestowed in such a way of sovereign good pleasure as it is now. Man was created holy, and it became God to create holy all the reasonable creatures he created: it would have been a disparagement to the holiness of God’s nature if he had made an intelligent creature unholy. But now when a man is made holy, it is from mere and arbitrary grace; God may forever deny holiness to the fallen creature if he pleases, without any disparagement to any of his perfections.

And we are not only indeed more dependent on the grace of God, but our dependence is much more conspicuous because our own insufficiency and helplessness in ourselves is much more apparent in our fallen and undone state than it was before we were either sinful or miserable. We are more apparently dependent on God for holiness, because we are first sinful and utterly polluted, and afterward holy: so the production of the effect is sensible, and its derivation from God more obvious. If man was ever holy and always was so, it would not be so apparent, that he had not holiness necessarily, as an inseparable qualification of human nature. So, we are more apparently dependent on free grace for the favor of God, for we are first justly the objects of his displeasure and afterward are received into favor. We are more apparently dependent on God for happiness, being first miserable and afterward happy. It is more apparently free and without merit in us, because we are actually without any kind of excellency to merit if there could be any such thing as merit in creature excellency. And we are not only without any true excellency, but are full of, and wholly defiled with, that which is infinitely odious. All our good is more apparently from God, because we are first naked and wholly without any good, and afterward enriched with all good.

2. We receive all of the power of God. Man’s redemption is often spoken of as a work of wonderful power as well as grace. The great power of God appears in bringing a sinner from his low state, from the depths of sin and misery to such an exalted state of holiness and happiness. Eph. i. 19, “And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power.”

We are dependent on God’s power through every step of our redemption. We are dependent on the power of God to convert us and give us faith in Jesus Christ, and the new nature. ’Tis a work of creation: “If any man be in Christ, he is a new creature,” 2 Cor. v. 17. “We are created in Christ Jesus,” Eph. ii. 10. The fallen creature cannot attain to true holiness, but by being created again: Eph. iv. 24, “And that ye put on the new man, which after God is created in righteousness and true holiness.” It is a raising from the dead: Col ii. 12, 13, “Wherein ye also are risen with him, through the faith of the operation of God, who hath raised him from the dead.” Yea, it is a more glorious work of power than mere creation or raising a dead body to life, in that the effect attained is greater and more excellent. That holy and happy being and spiritual life which is reached in the work of conversion is a far greater and more glorious effect than mere being and life. And the state from whence the change is made, of such a death in sin, and total corruption of nature, and depth of misery, is far more remote from the state attained, than mere death or nonentity.

 ’Tis by God’s power also that we are preserved in a state of grace: 1 Pet. i. 5, “Who are kept by the power of God through faith unto salvation.” As grace is at first from God, so ’tis continually from him, and is maintained by him, as much as light in the atmosphere is all day long from the sun, as well as at first dawning or at sunrise.

Selected Sermons of Jonathan Edwards-GOD GLORIFIED IN MAN’S DEPENDENCE-DOCTRINE 1

 

God is glorified in the work of redemption in this, that there appears in it so absolute and universal a dependence of the redeemed on him.

Here I propose to show, I., That there is an absolute and universal dependence of the redeemed-on God for all their good. And II., That God hereby is exalted and glorified in the work of redemption. 

I. There is an absolute and universal dependence of the redeemed-on God. The nature and contrivance of our redemption are such, that the redeemed are in everything directly, immediately, and entirely dependent on God: they are dependent on him for all and are dependent on him in every way. 

The several ways wherein the dependence of one being may be upon another for its good, and wherein the redeemed of Jesus Christ depend on God for all their good, are these, viz., that they have all their good of him, and that they have all through him, and that they have all in him. That he is the cause and original whence all their good comes, therein it is of him; and that he is the medium by which it is obtained and conveyed, therein they have it through him; and that he is that good itself that is given and conveyed, therein it is in him. 

Now those that are redeemed by Jesus Christ do, in all these respects, very directly and entirely depend on God for their all. 

First, the redeemed have all their good of God; God is the great author of it; he is the first cause of it, and not only so, but he is the only proper cause. 

’Tis of God that we have our Redeemer: it is God that has provided a Saviour for us. Jesus Christ is not only of God in his person, as he is the only begotten Son of God, but he is from God, as we are concerned in him and in his office of Mediator: he is the gift of God to us: God chose and anointed him, appointed him his work, and sent him into the world. 

And as it is God that gives, so ’tis God that accepts the Saviour. As it is God that provides and gives the Redeemer to buy salvation for us, so it is of God that salvation is bought he gives the purchaser, and he affords the thing purchased. 

’Tis of God that Christ becomes ours, that we are brought to him and are united to him: it is of God that we receive faith to close with him, that we may have an interest in him. Eph. ii. 8, “For by grace ye are saved, through faith; and that not of yourselves, it is the gift of God.” ’Tis of God that we actually do receive all the benefits that Christ has purchased. ’Tis God that pardons and justifies, and delivers from going down to hell, and it is his favor that the redeemed are received into and are made the objects of when they are justified. So, it is God that delivers from the dominion of sin, and cleanses us from our filthiness, and changes us from our deformity. It is of God that the redeemed do receive all their true excellency, wisdom and holiness; and that two ways, viz., as the Holy Ghost, by whom these things are immediately wrought, is from God, proceeds from him and is sent by him; and also as the Holy Ghost himself is God, by whose operation and indwelling the knowledge of divine things, and a holy disposition, and all grace, are conferred and upheld. 

And though means are made use of in conferring grace on men’s souls, yet ’tis of God that we have these means of grace, and ’tis God that makes them effectual. ’Tis of God that we have the holy Scriptures; they are the word of God. ’Tis of God that we have ordinances, and their efficacy depends on the immediate influence of the Spirit of God. The ministers of the gospel are sent of God, and all their sufficiency is of him. 2 Cor. iv. 7, “We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” Their success depends entirely and absolutely on the immediate blessing and influence of God. The redeemed have all. 

1. Of the grace of God. It was of mere grace that God gave us his only begotten Son. The grace is great in proportion to the dignity and excellency of what is given: the gift was infinitely precious because it was a person infinitely worthy, a person of infinite glory; and also because it was a person infinitely near and dear to God. The grace is great in proportion to the benefit we have given us in him: the benefit is doubly infinite, in that in him we have deliverance from an infinite because an eternal, misery; and do also receive eternal joy and glory. The grace in bestowing this gift is great in proportion to our unworthiness to whom it is given; instead of deserving such a gift, we merited infinitely ill of God’s hands. The grace is great according to the manner of giving or in proportion to the humiliation and expense of the method and means by which way is made for our having of the gift. He gave him to us dwelling amongst us; he gave him to us incarnate, or in our nature; he gave him to us in our nature, in the like infirmities in which we have it in our fallen state, and which in us do accompany and are occasioned by the sinful corruption of our nature. He gave him to us in a low and afflicted state; and not only so, but he gave him to us slain, that he might be a feast for our souls.  

The grace of God in bestowing this gift is most free. It was what God was under no obligation to bestow: he might have rejected fallen man, as he did the fallen angels. It was what we never did anything to merit. ’Twas given while we were yet enemies, and before we had so much as repented. It was from the love of God that saw no excellency in us to attract it, and it was without expectation of ever being requited for it.

Selected Sermons of Jonathan Edwards-GOD GLORIFIED IN MAN’S DEPENDENCE

 

1 Cor. I. 29-31. — That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption: that according as it is written, He that gloried, let him glory in the Lord. 

Those Christians to whom the apostle directed this epistle dwelt in a part of the world where human wisdom was in great repute; as the apostle observes in the 22d verse of this chapter, “The Greeks seek after wisdom.” Corinth was not far from Athens, which had been for many years the most famous seat of philosophy and learning in the world. 

The apostle, therefore, observes to them how that God, by the gospel, destroyed and brought to naught their human wisdom. The learned Grecians and their great philosophers by all their wisdom did not know God: they were not able to find out the truth in divine things. But after they had done their utmost to no effect, it pleased God at length to reveal himself by the gospel, which they accounted foolishness. He “chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty, and the base things of the world, and things that are despised, yea, and things which are not, to bring to naught the things that are.” And the apostle informs them why he thus did, in the verse of the text: That no flesh should glory in his presence, &c. 

In which words may be observed, 

1. What God aims at in the disposition of things in the affair of redemption, viz., that man should not glory in himself, but alone in God: That no flesh should glory in his presence,—that, according as it is written, He that gloried, let him glory in the Lord.

 2. How this end is attained in the work of redemption, viz., by that absolute and immediate dependence which men have upon God in that work for all their good. Inasmuch as, 

First, All the good that they have is in and through Christ; he is made unto us wisdom, righteousness, sanctification, and redemption. All the good of the fallen and redeemed creature is concerned in these four things and cannot be better distributed than into them, but Christ is each of them to us, and we have none of them any otherwise than in him. He is made of God unto us wisdom: in him are all the proper good and true excellency of the understanding. Wisdom was a thing that the Greeks admired, but Christ is the true light of the world, it is through him alone that true wisdom is imparted to the mind. ’Tis in and by Christ that we have righteousness: it is by being in him that we are justified, have our sins pardoned, and are received as righteous into God’s favor. ’Tis by Christ that we have sanctification: we have in him true excellency of heart as well as of understanding; and he is made unto us inherent, as well as imputed righteousness. ’Tis by Christ that we have redemption, or actual deliverance from all misery, and the bestowment of all happiness and glory. Thus, we have all our good by Christ, who is God. 

Secondly, another instance wherein our dependence on God for all our good appears, is this, that it is God that has given us Christ, that we might have these benefits through him; he of God is made unto us wisdom, righteousness, &c. 

Thirdly, ’Tis of him that we are in Christ Jesus, and come to have an interest in him, and so do receive those blessings which he is made unto us. It is God that gives us faith whereby we close with Christ. 

So that in this verse is shown our dependence on each person in the Trinity for all our good. We are dependent on Christ the Son of God, as he is our wisdom, righteousness, sanctification, and redemption. We are dependent on the Father, who has given us Christ and made him be these things to us. We are dependent on the Holy Ghost, for ’tis of him that we are in Christ Jesus; ’tis the Spirit of God that gives faith in him, whereby we receive him and close with him.

Selected Sermons of Jonathan Edwards-INTRODUCTION 6/6

 

The above six sermons were selected independently of the fact that they are among the ten published by their author; but this circumstance confirms the choice and, moreover, serves to authenticate the text. Edwards has suffered not a little at the hands of his editors, particularly Dwight, who seems to have been possessed by the idea that his author would appear to better advantage in a style and language more elegant and refined. “Don’t do as Orpah did,” pleads Edwards in the Ruth sermon; “Do not as Orpah did,” is the feeble refinement of his editor. But even the generally accurate Worcester or First American Edition (1809) is not to be implicitly trusted; for instance, two whole pages are omitted at the end of the Enfield sermon, giving to that sermon a startling and bizarre close, wholly out of keeping with Edwards’s habitual manner. Later editions import other errors and, even while professing to follow the Worcester edition, sometimes, in fact, follow not that edition, but Dwight’s (e.g., in the Ruth sermon). 

The present text is based upon a careful comparison of the original editions, now very scarce, in the Boston Athenæum. The original expressions, ’tis, won’t, don’t, etc., as Edwards himself printed them, have been restored, a number of verbal errors in the later editions corrected and several omitted lines recovered, besides the long passage already mentioned, which is, however, in Dwight, at the end of the Enfield sermon. 

No attempt, however, has been made to give a facsimile reproduction of the first editions with all their printer’s errors, capricious spelling, antiquated punctuation, and uncouth use of capitals and italics. These externalities could distract the modern reader while adding nothing essential to accuracy. In these respects, therefore, more modern usage has been followed. The aim has simply been to give the exact words of the originals and to preserve their spirit, treating the sermons as sermons to be preached and not as essays to be read. Accordingly, while avoiding the extremes of the first editions, italics have been used where Edwards used them to mark divisions, or for special emphasis, somewhat more freely than would be customary now. This edition also follows his, and the Biblical, use of ordinary type in personal pronouns referring to divine beings, the verbal reverence in the modern use of capitals being regarded as needless to enhance the real reverence of Edwards’s thought and possibly a little out of place. Added words are enclosed within square brackets.

Besides the six sermons mentioned, the present collection includes one, the interesting if not exactly great sermon on the Many Mansions, which has not before been published. A copy of this sermon made for the late Professor Edwards A. Park, of Andover, was kindly put at the disposal of the editor by his son, the Rev. Dr. William E. Park, of Gloversville, N.Y.; but it has also been carefully collated with the original manuscript. The editor has also examined the original manuscripts of all the other sermons in this volume, except that of the Farewell Sermon, which could not be discovered. These manuscripts are all in the collection of between eleven and twelve hundreds of Edwards’s sermons now in the Yale University Library. Most of these manuscripts are written in an exceedingly minute hand, with many abbreviations and occasionally with insertions in shorthand, on sheets of paper about 3⅝ × 4⅛in. in size, stoutly stitched together. The facsimile of the first page of the sermon on Spiritual Light given in this volume opposite p. 21 is representative; a relatively small number is slightly larger. Of the particular manuscripts some account will be found in the notes. The handling and deciphering of these manuscripts give one a curious sense of intimacy with the working of Edwards’s brain and heart: one is with him in his workshop and sees, as it were, the very thing in the making. One seems to feel the intensity of the excitement as, with his audience present in imagination, and with keen delight in the activity of literary creation, he works out his theme. 

One observes how alternative forms of expression, alternative lines of development, suggest themselves, and how now whole paragraphs, whole pages are struck off at white heat, while now, oftenest towards the end, the barest outlines are jotted down, to be filled out in delivery. But the manuscripts of the sermons which Edwards himself published afford no help in the fixing of the text. The sermons as he printed them are invariably expanded and often greatly altered in other respects, and the copy prepared for the printer is no longer extant. This circumstance should not be overlooked in judging of sermons printed directly from the manuscripts. In the Yale collection, there are sermons that were written out pretty fully; others are only fairly fully written out in parts, and others again are mere skeletons. The majority of those of the Northampton period are of the second sort. Among the hundreds of Edwards’s unpublished sermons, there are doubtless many that it would be interesting to have in print just as they stand; it is doubtful if there are any which would add materially to his reputation as a preacher in comparison with the great sermons already published.

The portrait of Edwards in this volume is from a recent photograph of the original painting of 1740. The photograph was kindly furnished by the present owner of the painting, Mr. Eugene P. Edwards, of Chicago, to whom the editor takes this opportunity of expressing his obligations. He also desires to express his thanks to Dr. William E. Park for the use of the copy of the sermon on the Many Mansions; to the publishers for allowing the extra space required for printing this new sermon; to Professor Franklin B. Dexter for generous help in the study of the manuscripts and for permission to photograph the sermon on Spiritual Light, to Mr. Charles K. Bolton, Librarian of the Boston Athenæum, for courtesies in the use of the first editions; and to Mr. George N. Whipple of Boston, for verifying a number of references.

Northampton, Mass.,

March, 1904.

Selected Sermons of Jonathan Edwards-INTRODUCTION 5

 

But Edwards’s interest in these seems never merely verbal. He is not a maker of phrases. He makes use of striking metaphor and startling antithesis, his style is often picturesque, and he well knows the rhetorical value of iteration, when the repeated phrase is employed in a varied context; but he never seeks to produce his effects by literary indirection. He can be easy, familiar, colloquial even, on occasion, if that suits his purpose; but he is never undignified, never vulgarly sensational, nor does he seem ever to be intentionally humorous. The construction of his sentences is often such as the pedantry of modern standards would condemn; but however old-fashioned, it is seldom indeed that the expression can be called whimsical or quaint. The most determining external influence on his style was unquestionably the old, so-called King James version of the English Bible. His language is saturated with its thought and phraseology. And as he is intimately acquainted with it in all its parts, so he is continually quoting it and constantly surprising us with fresh discoveries, in novel collocations, of its variety, beauty, and impressiveness. He was influenced also doubtless by his too exclusively theological and philosophical reading. But it is, in the end, the originality of his own genius, the depth and subtlety and force of his mind, and the richness of his spiritual experiences, which we must regard as setting the stamp upon his style. Edwards’s sermons are hall-marked: they have not only interest as historical memorials of the religious conditions of their time; as the personal expressions of an original mind, working in traditional material, indeed, but animating and so refashioning it with the unique form of a great personality, they have also the value of literature.

Largely to the union of the intellectual and emotional elements mentioned—the definiteness of the message, the logical unity of the thought, the singleness and sincerity of the aim, the intensity of the conviction, the thorough knowledge of Scripture, the profound acquaintance, through personal experience, of the religious movings of the human heart—must be attributed, in connection with the state of religious thought and feeling of the time and the respect aroused by the character of the preacher, the power which he exercised on his contemporaries. Of his manner of preaching, we have from his pupil, Hopkins, the following authentic testimony. “His appearance at the desk was with good grace, and his delivery easy, natural, and very solemn. He had not a strong, loud voice, but appeared with such gravity and solemnity, and spoke with such distinctness, clearness, and precision, his words were so full of ideas, set in such a plain and striking light, that few speakers have been so able to demand the attention of an audience as he. His words often discovered a great degree of inward fervor, without much noise or external emotion, and fell with great weight on the minds of his hearers. He made but little motion of his head or hands on the desk but spoke as if to discover the motion of his own heart, which tended in the most natural and effectual manner to move and affect others.

“As he wrote his sermons out at large for many years, and always wrote a considerable part of most of his public discourses, so he carried his notes into the desk with him, and read the most that he wrote; yet he was not so confined to his notes when he wrote at large, but that, if some thoughts were suggested, while he was speaking, which did not occur when writing, and appeared to him pertinent and striking, he would deliver them; and that with as great propriety, and oftener with greater pathos, and attended with a more sensible good effect on his hearers, than all he had written.”

The sermons in the present volume have been selected as representative of Edwards the preacher rather than of Edwards the theologian. Any such collection must include at least the following four: the sermon on Man’s Dependence, the sermon on Spiritual Light, the Enfield Sermon, and the Farewell Sermon. These are classic. Moreover, they represent Edwards in four of his most distinguishing aspects: as the powerful champion of a theology resting ultimately on the principle of a transcendent, righteous, sovereign Will; as the equally convinced advocate of the mystical principle of an immediate, intuitive apprehension, through supernatural illumination, of divine truth; as the flaming revivalist, with pitiless logic and terrible realism of description, arousing, startling, overwhelming the sinner with the sense of impending doom; finally, as the rejected minister appealing, without rancor or bitterness, from the judgment of this world to the judgment of an infallible tribunal and displaying what must ever make him more interesting, more precious as a heritage to the Church and the world, than any of his opinions or his works, the dignity and repose, the patience, strength and depth of a great character, perfected through suffering and apparent defeat, in what was virtually the Apologia of his ministerial life. These sermons alone would suffice to justify Edwards’s reputation as the foremost preacher of his age.

Still, they cannot, of course, be taken as adequately representing the whole range and power of his discourses. In particular, the Enfield sermon, which has loomed so large in the popular imagination of Jonathan Edwards, and which, in fact, is but one—to be sure, the most extreme—of a number of the same type, cannot be taken as fairly representative even of Edwards’s revival sermons. There has, therefore, been added, in this reference, a revival sermon of another type, the sermon on Ruth’s Resolution. This sermon was chosen, not because it is better than some others, but because, while being an excellent sermon of its kind, it is also brief, and so better adapted to the scope of this volume. There has been further added, as representing a type distinctly different from any of the others, the funeral sermon entitled A Strong Rod Broken and Withered, which is certainly one of the noblest, in thought and expression, of Edwards’s discourses, and which is probably unique among his writings as dealing with the subject of civil government and the management of affairs. Had space permitted, the picture of the Christian statesman in this sermon might have been matched by the picture of the Christian minister in one of the ordination sermons; but the omission is less serious since the conception is so largely realized in Edwards himself.

Selected Sermons of Jonathan Edwards-INTRODUCTION 4

 

This, in general, is the scheme which Edwards stands for, he most conspicuously of all men of modern times. His speculative genius gave to this scheme a metaphysical background, his logical acumen elaboration and defense. He modified it in some respects, e.g., in his doctrine of the will. What is more important, he gave a prominence to the inward state of man—the dispositions and affections of his mind and heart—which appreciably affected the relative values of the scheme, and which has, in fact, changed the entire complexion of the religious thought of New England. But as to the general scheme itself, the philosophy of religion, the philosophy of life it expresses, there is nothing in that which is essentially original with Edwards. In standing up for these doctrines he champions the great orthodox tradition. 

But however little original may be the content of his thought, there is nothing that is not in the highest degree original in his manner of thinking. The significant thing about Edwards is the way he enters into the tradition, infuses it with his personality and makes it live. The vitality of his thought gives to its product the value of a unique creation. Two qualities in him especially contribute to this result, large constructive imagination, and a marvelously acute power of abstract reasoning. With the vision of the seer he looks steadily upon his world, which is the world of all time and space and existence, and sees it as a whole; God and souls are in it the great realities, and the transactions between them the great business in which all its movement is concerned; and this movement has in it nothing haphazard, it is eternally determined with reference to a supreme and glorious end, the manifestation of the excellency of God, the highest excellency of being. 

All the dark and tragic aspects of the vision, which for him is intensely real, take their place along with the other aspects, in a system, a system wherein every part derives meaning and worth from its relation to the whole. People have wondered how Edwards, the gentlest of men, could contemplate, as he said he did, with sweetness and delight, the awful doctrine of the divine sovereignty interpreted, as he interpreted it, as implying the everlasting misery of a large part of the human race. The reason is no revolting indifference, callous and inhuman, to suffering; the reason is rather the personal detachment, the disinterested interest, freedom from the “pathetic fallacy” of the great poet, the great constructive thinker. It is this large quality in Edwards’s imagination which is one source of his power. Another is the thoroughness and ability with which he intellectually elaborates the details of his scheme. He wrote, indeed, no system of divinity; yet he is the very opposite of a fragmentary thinker, and few minds have been less episodic than was his. 

intellectual constructions are large and solid. Of the doctrines with which he deals, he leaves nothing undeveloped; with infinite patience he pushes his inquiries into every minute detail and remote consequence, putting his adversaries to confusion by the unremitting attack, the overwhelming massiveness of the argument. Rarely indeed can one escape his conclusions who accepts his premises. Moreover, by the thoroughness, acuteness and sincerity of his reasoning he powerfully stimulates the intellectual faculties. Even in his most terrific sermons he never appeals to mere hope and fear, nor to mere authority; in them, as in his theological treatises, he is bent on demonstrating, within the limits prescribed by the underlying assumptions, the reasonableness of his doctrine, its agreement with the facts of life and the constitution of things, as well as with the inspired teachings of the Word.

Now these qualities appear, as in his other writings, so also, and perhaps most conspicuously, in his sermons. Edwards’s chief public work and his chief reputation in his lifetime was as a preacher; the fame of his theological treatises is largely, indeed, posthumous. He was a great preacher. In the case of many of the older divines, it is difficult for us now to understand how they could ever have been considered great preachers: to us their sermons seem dry and insipid. But it is not so with Edwards. Even in print, after more than a hundred and fifty years, and notwithstanding the gulf which separates our age from his, his sermons are still deeply interesting. They are interesting because, among other things, they reveal a great and interesting personality. They are instinct with the energy of his intellect, they are vital with the vital touch of his genius. 

He preached his theology; some of his sermons—for instance, the sermon, or rather combination of sermons, on Justification by Faith—seem to be less sermons than highly elaborate theological disquisitions, adapted to the use of professional students. And there is doubtless no sermon of his which does not reflect, to some extent, his theological system. Edwards was certainly impressed with The Importance and Advantage of a Thorough Knowledge of Divine Truth—the theme and title of one of his ablest discourses. He held that God had revealed Himself not only to the heart, but to the mind of man, and that an intelligent apprehension of the revelation was indispensable, in some measure, alike to saving faith and to the development of Christian character. But it would be a mistake to think of Edwards as preaching the dry bones of his theology. He was far, indeed, from supposing, as some now seem to suppose, that a Christian society can be the more perfectly organized in proportion as all definiteness of theological, that is, distinctively religious, conceptions is eliminated. He had too profound a respect for the intellect to exclude it from matters of the deepest speculative as well as practical moment, and he had too lofty an idea of religion to identify it either with vague, transcendental emotion or with merely personal, social, or political morality. 

His sermons, however, are by no means all of one type. On the contrary, they are of a great variety of types. They are “doctrinal,” “practical,” “experimental,” and—taking into account the unpublished manuscripts—there is an unusually large number of “occasional” sermons. And there are a good many varieties within the types. But even when the sermons are most “doctrinal,” the practical interest of a living conviction of the truth is never absent. The abstract antithesis of thought and life, of theory and practice, as though thinking were not itself a doing or as though an attitude toward truth were not itself practical or capable of determining other practical attitudes, is an error from which Edwards is wholesomely free.

Selected Sermons of Jonathan Edwards-INTRODUCTION 3

 

Meanwhile, an event had occurred in Edwards’s family destined to have important consequences—the marriage of his daughter Esther to the Rev. Aaron Burr, President of Nassau Hall, in Princeton. In September 1757, Mr. Burr died; two days later, the Corporation appointed Edwards as his successor. Edwards was for various reasons reluctant to accept the appointment; he mistrusted his fitness, and he especially feared that the duties of the office would seriously interrupt the literary work in which he was now engrossed. Nevertheless, on the recommendation of a Council called at his desire to advise in the matter, he accepted the call. He left Stockbridge in January, and toward the end of the month reached Princeton. But the only work he did as President of the College was to preach for five or six Sundays and to give out themes in divinity to the Senior Class, with whom he afterward discussed their papers on them. The smallpox was epidemic in the town when he arrived, and as a precautionary measure, he had himself inoculated. The disease, mild at first, developed badly, and on March 22, 1758, he died. From his death-bed, he sent this tender and characteristic message to his wife, who was still in Stockbridge: “Give my kindest love to my dear wife, and tell her that the uncommon union, which has so long subsisted between us, has been of such a nature, as, I trust, is spiritual, and therefore will continue forever.” His last words, also characteristic, were, “Trust in God, and ye need not fear.”

A tall, spare man, with a high, broad forehead, clear piercing eyes, prominent nose, thin, set lips, and a rather weak chin, his whole appearance suggested the perspicacity of intellect and the integrity, refinement, and benevolence of character of one possessing little physical energy, little suited to practical affairs, but intensely alive in the spirit, intensely absorbed in the contemplation of things invisible and eternal. The two qualities, indeed, for which he is most distinguished are spirituality and intellectuality. Spiritual mindedness was the very core and essence of his being. Religion was his element. God was to him absolute Reality; His will and His thoughts alone constituted the ultimate truth and meaning of things. Nor was this with Edwards mere philosophical speculation; it was the high region in which he drew vital breath, the solid ground on which he walked. He walked with God. He has been called the “Saint of New England.” Like other saints, he too has on occasion his ecstasies.

To this high spirituality, with its rich emotional coloring, was united power and subtlety of intellect such as is possessed by only the very greatest masters of the mind. The spiritual world in which Edwards moved was for him no mere shadowy realm of pious sentiment or vague aspiration, but a world whose main outlines, at least, were sharply defined for thought. He conceived it, namely, in accordance with the scheme of things systematized by Calvin, but originally wrought out with the compelling force of transcendent genius by Augustine. The theological thought of Augustine is concerned—to put the matter as simply as possible—with the elaboration of four fundamental ideas: the absolute sovereignty of God; the absolute dependence of man; the supernatural revelation of a divinely originated plan of salvation administered by the Church; and a philosophy of history according to which the whole created universe and the entire temporal course of events are ordered and governed from all eternity with reference to the establishment and triumph of a Kingdom of saints in the Church, the holy “City of God.” Augustine’s conception of the Church is modified, but not in principle rejected, by the Protestant theologians; the other features of the scheme remain substantially unchanged. The idea of God’s absolute sovereignty leads naturally, in connection with the motives supplied by certain teachings of Scripture, Roman jurisprudence, Greek philosophy, and the experiences of a profound religious consciousness, to the doctrines of God’s eternal foreknowledge, His “arbitrary,” i.e., unconditional decrees,—the eternal world-plan,—predestination, election, the historic work of redemption, everlasting punishment for the unrepentant wicked, everlasting felicity for the elect saints. Over against the sovereignty of God stands man’s absolute dependence, historically conditioned, as regards his present spiritual capacities, by the Fall, with original sin, total depravity, and the utter inability of a man to recover by himself his lost heritage as its consequence. Hence the great, the essential tragedy of human life—man naturally corrupt, in slavery to sin, at enmity with God, utterly incompetent to change a condition in which, by a sort of natural necessity, he is the subject of God’s vindictive justice, utterly dependent for salvation on the free, unmerited grace of God, who has mercy on whom He will have mercy, while whom He will He hardened, revealing alike in mercy and in punishment the majesty of His divine and sovereign attributes.

Selected Sermons of Jonathan Edwards-INTRODUCTION 2

 

The estrangement between Edwards and his people began in 1744, in connection with a case of discipline in which a large number of the youth belonging to the leading families of the town were brought under suspicion of reading and circulating immoral books. During the excitement of the revival, the people willingly accepted his high demands. But now, in the reaction, flesh, and blood rebelled. Edwards, however, was not the man to accommodate the claims of religion, as he conceived those claims, to the weaknesses of human nature. It would not be strange if, under the circumstances, the people looked on their minister as something of a spiritual dictator, exercising a kind of spiritual tyranny. Still, this feeling, so far as it then existed, was not likely to have led to an open rupture, had it not been that four years later, on the occasion of an application—the first in those years—for membership in the church, Edwards sought to impose a new test of qualification. He required, namely, that the candidate for full communion should give evidence of being converted, and as such converted person, should make a public profession of godliness. This restriction ran counter to the principles and usage established by Mr. Stoddard, accepted by most of the neighboring churches, and hitherto followed by Edwards himself, according to which, not only might persons be admitted to church membership on the terms of the “Halfway Covenant,” but they might come to the Lord’s Supper, if they desired to do so, even without the assurance of conversion, the hope is that the rite might itself prove a converting ordinance. Edwards was now openly charged with seeking to lord it over the brethren, and the indignation was intense. He, on his part, was convinced of the correctness of his position and was prepared to maintain it at all costs. The unhappy controversy lasted for two years: Edwards was dignified, courteous, disposed to be conciliatory, yet insisting on the recognition of his rights, and showing throughout his great moral and intellectual superiority; the people prejudiced, obstinate, refusing even to consider his views or to allow him to set them forth in the pulpit, bent only on getting rid of him. Finally, on June 22, 1750, the Council, convened to advise on the matter, recommended, by a vote of 10 to 9, the minority protesting, that the pastoral relations should be dissolved. The concurrent sentiment of the church was expressed by the overwhelming vote of about 200 to 20 of the male members. The next Sunday but one Edwards preached his Farewell Sermon. 

Edwards was now forty-six years of age, unfitted, as he says, for any other business but study, and with a “numerous and family” to face the world with. The long controversy and the circumstances attending the dismissal had had a depressing effect on his spirits, and the outlook seemed to him gloomy in the extreme. But his trust was in God, and his friends did not fail. From Scotland came the offer of assistance in procuring him a charge there; his Northampton adherents desired him to remain and form a separate church in the town. Early in December, he received a call from the little church in Stockbridge, on the frontier, and about the same time an invitation from the Commissioners in Boston of the “Society in London for Propagating the Gospel in New England and the parts adjacent” to become their missionary to the Indians, who then formed a large part of the Stockbridge settlement. After acquainting himself by a residence of several months in Stockbridge with the conditions of the work, and after receiving satisfactory assurances, in a personal interview with the Governor, with regard to the conduct of the Indian mission, he accepted both of these proposals. He had scarcely done so when he received a call, with the promise of generous support, from a church in Virginia.

 The opposition which had driven him from Northampton followed him to Stockbridge. For several years a persistent effort was made to obstruct his work, particularly his work among the Indians, and even to secure his removal. But he successfully met this opposition, won the confidence of the Indians, and greatly endeared himself to the “English.” Here, too, in the wilderness, he found time and opportunity for the writing of those great treatises on the Freedom of the Will, on the End for which God created the World, on the Nature of True Virtue, and on the Christian Doctrine of Original Sin, which is the principal foundation of his theological reputation.

 

Selected Sermons of Jonathan Edwards-INTRODUCTION 1/6

 

 

Jonathan Edwards was born October 5, 1703, in what is now South Windsor, Conn., a part of the parish then known as “Windsor Farms.” His father, the Rev. Timothy Edwards, the minister of the parish, a Harvard graduate, was reputed as a man of superior ability and polished manners, a lover of learning as well as of religion; in addition to his pastoral duties, he fitted young men for college, and his liberal views of education appear in the fact that he made his daughters pursue the same studies these youths did. His mother, a daughter of the Rev. Solomon Stoddard, the minister of Northampton, is said to have resembled her distinguished father in the strength of character and to have surpassed her husband in the native vigor of her mind. As regards remoter ancestry and their intellectual and moral qualities, Edwards seems also to have been well born; an exception, however, must be made of the eccentric and possibly insane grandmother on his father’s side, whose outrageous conduct led to her divorce. 

Brought up the only son in a family of ten daughters, apart from all distracting influences, in an atmosphere of religion and serious study in the home, amid natural surroundings of meadows, woods, and low-lying distant hills singularly conducive to a life of contemplation, the boy early developed that absorbing interest in the things of the spirit and that astonishing acuteness of intellect which are the most prominent characteristics of his genius. While a mere child he spent much of his time in religious exercises and in conversation on religious matters with other boys, with some of whom he joined to build a booth in a retired spot in a swamp for secret prayer; he had several other such places for prayer in the woods to which he was wont to retire. His mind also dwelt much on the doctrines he was taught, especially on the doctrine of God’s sovereignty in election, against which he at that time violently rebelled. When only ten years of age he wrote a short, quaint, somewhat humorous little tract on the immortality of the soul; at about twelve he composed a remarkably accurate and ingenious paper on the habits of the “flying spider.” 

He entered the Collegiate School of Connecticut at Saybrook—afterward Yale College—at thirteen, and in 1720, shortly before his seventeenth birthday, graduated at New Haven with the valedictory. In his Sophomore year, he made the acquaintance of Locke’s Essay on the Human Understanding—a work that left a permanent impression on his thinking. He read it, he says, with a far higher pleasure “than the greediest miser finds when gathering up handfuls of silver and gold from some newly-discovered treasure.” Under its influence, he began a series of Notes on the Mind, with a view to a comprehensive treatise on mental philosophy. He also began, possibly somewhat later, a series of Notes on Natural Science, with reference to similar work on natural philosophy. It is in these early writings that we find the outlines of an idealistic theory that resembles, but was probably not at all derived from, that of Berkeley, and which seems to have remained a determining factor in his speculations to the last. 

After graduating he continued to reside for two years in New Haven, studying for the ministry. From August 1722, till the following April, he supplied the pulpit of a small Presbyterian congregation in New York but declined the invitation to remain as their minister. After returning to his father’s home in Windsor, he received at least two other calls, one of which he seems to have accepted. In September 1723, he went to New Haven to receive his Master’s degree, was appointed a tutor at the college, entered upon the active duties of that office in June 1724, and continued in the same till September 1726, when he resigned his tutorship to become colleague-pastor with his grandfather Stoddard in the church at Northampton.

The spiritual history of Edwards in these years of growth from youth to early manhood is recorded by his own hand in a narrative of personal experiences written at a later date for his own use, in fragments of a diary, and in a series of resolutions which he drew up for the conduct of his own life. These documents, which were first published by his biographer and descendant, Sereno E. Dwight, in 1829, throw a flood of light on Edwards’s character and temperament and serve to explain much in his life which would otherwise be obscure. He tells us in his narrative how the childish delight in the exercises of religion before referred to gradually declined; how at length “he turned like a dog to his vomit and went on in the ways of sin;” then how, after much conflict of soul, he experienced toward the end of his college course a genuine conversion, issuing in a new life and, in the course of time, a deep and delightful sense of God’s sovereignty, the excellency of Christ, and the beauty of holiness. There is possibly some exaggeration in Edwards’s description of this lapse and this recovery, but it was at least a very genuine experience to him, and it doubtless contributed to the emphasis which he afterward put on conversion in his preaching. His own state after this decisive change was at times one of mystic rapture—“a calm, sweet abstraction of the soul from all the concerns of this world; and sometimes a kind of vision, or fixed ideas and imaginations, of being alone in the mountains or some solitary wilderness, far from all mankind, sweetly conversing with Christ and wrapped and swallowed up in God.” His diary is the record of a soul straining in its flight. He watches the fluctuations of his moods with almost morbid intensity, and yet in a way by no means merely conventional, and with a singular absence of sentimentality, so evidently sincere and, in a sense, objective are his observations. Of his seventy Resolutions, all written before he was twenty, the following may be taken as a specimen: it is the language of a mind as truly original as religious and is eminently characteristic. “On the supposition that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed, Resolved: To act just as I would do, if I strove with all my might to be that one, who should live in my time.” And he did so act; these resolutions were not empty; they really determined his life. 

Edwards was ordained at Northampton, on February 15, 1727, being then in his twenty-fourth year. Five months later, on July 28, he married the beautiful Sarah Pierrepoint, then seventeen, the daughter of the Rev. James Pierrepoint, of New Haven, one of the founders, and a prominent trustee, of Yale College, and on her mother’s side, the great-granddaughter of Thomas Hooker, “the father of the Connecticut churches.” Edwards’s description of her, written four years before their marriage, is famous. The union proved a singularly happy one, the intelligence, cheerfulness, piety, and practical sagacity of Mrs. Edwards combining to make her at once a congenial companion and a most useful helpmeet to her zealously devout, highly intellectual, but often low-spirited husband, immersed in his writings and his books. They had twelve children, all born in Northampton. Mr. Stoddard died on February 11, 1729, leaving the young minister in full pastoral charge. It was a responsible undertaking for so young a man to guide the affairs of a church reputed the largest and wealthiest in the colony outside of Boston, one too on which the venerable and venerated Stoddard had stamped the impress of his strong personality during a ministry of nearly sixty years. Edwards, as he later confesses, made mistakes. Nevertheless, he succeeded in winning and holding the confidence, admiration, and affection of the people during the greater part of the twenty-three years of his ministry in Northampton. He carried the church through two great periods of revival (1734-35, 1740-42), and added over five hundred and fifty names to its membership. This, however, represents but a small part of his influence in these years. Both by his preaching in Northampton and elsewhere and by his published writings, notably his printed sermons and his works dealing with the revivals, which must be included in his treatise on the Religious Affections, he powerfully affected the currents of religious thought and life throughout New England and the neighboring colonies and, to some extent also, in England and Scotland. His mission had been to recall the Puritan churches, which for some seventy years had languished in a period of decline, to the old high Puritan standards both of creed and of conduct, and to infuse into them a new spirit of vital piety. In this he was largely successful; and still today, in spite of wide departures from his theological system, he remains an effectual spiritual force in the churches inheriting the Puritan tradition.

THE OVERCOMING LIFE--By D. L. MOODY--PART III. RESULTS OF TRUE REPENTANCE-SEVEN “I WILLS” OF CHRIST.

 

6. The “I Will” of Resurrection.

Then there is another I will in John, sixth chapter, verse forty; it occurs four times in the chapter: “I will raise him up at the last day.”

I rejoice to think that I have a Savior who has power over death. My blessed Master holds the keys to him, and I got more comfort out of that promise “I will raise him up at the last day,” than anything else in the Bible. How it cheered me! How it lighted up my path! And as I went into the room and looked upon the lovely face of that brother, how that passage ran through my soul: “Thy brother shall rise again.” I said, “Thank God for that promise.” It was worth more than the world to me.

When we laid him in the grave, it seemed as if I could hear the voice of Jesus Christ saying, “Thy brother shall rise again.” The blessed promise of resurrection! Blessed “I will!” “I will raise him up at the last day.”

7. The “I Will” of Glory.

Now the next I will is in John, seventeenth chapter, twenty-fourth verse: “Father, I will that they also, whom Thou hast given Me, be with Me where I am.”

This was in His last prayer in the guest chamber, on the last night before He was crucified and died that terrible death on Calvary. Many a believer’s countenances begin to light up at the thought that he shall see the King in His beauty by and by. Yes, there is a glorious day before us in the future. Some think that on the first day we are converted we have got everything. To be sure, we get salvation for the past and peace for the present; but then there is the glory for the future in store. That’s what kept Paul rejoicing. He said, “These light afflictions, these few stripes, these few brickbats and stones that they throw at me—why, the glory that is beyond excels them so much that I count them as nothing, nothing at all, so that I may win Christ.” 

And so, when things go against us, let us cheer up; let us remember that the night will soon pass away, and the morning dawn upon us. Death never comes there. It is banished from that heavenly land. Sickness, and pain, and sorrow, come not there to mar that grand and glorious home where we shall be by and by with the Master. God’s family will be all together there. Glorious future, my friends! Yes, a glorious day! and it may be a great deal nearer than many of us think. During these few days we are here let us stand steadfast and firm, and by and by we shall be in the unbroken circle in the yon world of light and have the King in our midst.

THE OVERCOMING LIFE--By D. L. MOODY--PART III. RESULTS OF TRUE REPENTANCE-SEVEN “I WILLS” OF CHRIST.

 

5. The “I Will” of Comfort.

The next “I will” is in John, fourteenth chapter, verse eighteen: “I will not leave you comfortless.”

To me, it is a sweet thought that Christ has not left us alone in this dark wilderness here below. Although He has gone up on high and taken His seat by the Father’s throne, He has not left us comfortless. The better translation is, “I will not leave you, orphans.” He did not leave Joseph when they cast him into prison. “God was with him.” When Daniel was cast into the den of lions, they had to put the Almighty in with him. They were so bound together that they could not be separated, and so God went down into the den of lions with Daniel.

If we have got Christ with us, we can do all things. Do not let us think how weak we are. Let us lift up our eyes to Him, and think of Him as our Elder Brother, who has all power given to Him in heaven and on earth. He says: “Lo, I am with you always, even unto the end of the world.” Some of our children and friends leave us, and it is a very sad hour. But thank God, the believer and Christ shall never be separated! He is with us here, and we shall be with Him in person by and by and shall see Him in His beauty. But not only is He with us, but He has sent us the Holy Ghost. Let us honor the Holy Ghost by acknowledging that He is here in our midst. He has the power to give sight to the blind, liberty to the captive, and to open the ears of the deaf so that they may hear the glorious words of the Gospel.

THE OVERCOMING LIFE--By D. L. MOODY--PART III. RESULTS OF TRUE REPENTANCE-SEVEN “I WILLS” OF CHRIST.

 

4. The “I Will” of Service.

The next I will be the “I will” of service.

There are a good many Christians who have been quickened and aroused to say, “I want to do some service for Christ.”

Well, Christ says, “Follow Me, and I will make you fishers of men.”

There is no Christian who cannot help to bring someone to the Savior. Christ says, “And I, if I am lifted up, will draw all men unto Me”; and our business is just to lift up Christ.

Our Lord said, “Follow Me, Peter, and I will make you a fisher of men”; and Peter simply obeyed Him, and there, on that day of Pentecost, we see the result. Peter had a good haul on the day of Pentecost. I doubt if he ever caught so many fish in one day as he did men on that day. It would have broken every net they had on board if they had had to drag up three thousand fish.

I read some time ago of a man who took passage in a stagecoach. There were first, second and third-class passengers. But when he looked into the coach, he saw all the passengers sitting together without distinction. He could not understand it till by and by they came to a hill, and the coach stopped, and the driver called out, “First-class passengers keep their seats, second-class passengers get out and walk, third-class passengers get behind and push.” Now in the Church, we have no room for first-class passengers—people who think that salvation means a comfortable ride all the way to heaven. We have no room for second-class passengers—people who are carried most of the time, and who, when they must work out their own salvation, go trudging on giving never thought to help their fellows along.

 All church members ought to be third-class passengers—ready to dismount and push altogether and push with a will. That was John Wesley’s definition of a church— “All at it, and always at it.” Every Christian ought to be a worker. He need not be a preacher, he need not be an evangelist, to be useful. He may be useful in business. See what power an employer has if he likes! How he could labor with his employees, and in his business relations! Often a man can be far more useful in a business sphere than he could in another.

There is one reason, and a great reason, why so many do not succeed. I have been asked by a great many good men, “Why is it we don’t have any results? We work hard, pray hard, and preach hard, and yet success does not come.” I will tell you. It is because they spend all their time mending their nets. No wonder they never catch anything.

The great matter is to hold inquiry meetings, and thus pull the net in, and see if you have caught anything. If you are always mending and setting the net, you won’t catch many fish. Whoever heard of a man going out to fish, and setting his net, and then letting it stop there, and never pulling it in? Everybody would laugh at the man’s folly.

A minister in England came to me one day, and said, “I wish you would tell me why we ministers don’t succeed better than we do.”

I brought before him this idea of pulling in the net, and I said, “You ought to pull in your nets. There are many ministers in Manchester who can preach much better than I can, but I pull in the net.”

Many people have objections to inquiry meetings, but I urged upon him the importance of them, and the minister said,

“I never did pull in my net, but I will try next Sunday.”

He did so, and eight people, anxious inquirers, went into his study. The next Sunday he came down to see me and said he had never had such a Sunday in his life. He had met with a marvelous blessing. The next time he drew the net there were forty, and when he came to see me later, he said to me joyfully,

“Moody, I have had eight hundred conversions this last year! It is a great mistake I did not begin earlier to pull in the net.”

So, my friends if you want to catch men, just pull in the net. If you only catch one, it will be something. It may be a little child, but I have known a little child to convert a whole family. You don’t know what is in that little dull-headed boy in the inquiry room; he may become Martin Luther, a reformer that shall make the world tremble—you cannot tell. God uses the weak things of this world to confound the mighty. God’s promise is as good as a banknote— “I promise to pay So-and-So,” and here is one of Christ’s promissory notes— “If you follow Me, I will make you fishers of men.” Will you not lay hold of the promise, and trust it, and follow Him now?

If a man preaches the Gospel and preaches it faithfully, he ought to expect results then and there. I believe it is the privilege of God’s children to reap the fruit of their labor three hundred and sixty-five days in the year.

“Well, but,” say some, “is there not a sowing time as well as harvest?”

Yes, it is true, there is but then, you can sow with one hand, and reap with the other. What would you think of a farmer who went on sowing all year round, and never thought of reaping? I repeat it, we want to sow with one hand, and reap with the other; and if we look for the fruit of our labors, we shall see it. “I, if I am

lifted up, will draw all men unto Me.” We must lift Christ up, and then seek men out, and bring them to Him.

You must use the right kind of bait. A good many don’t do this, and then they wonder if they are not successful. You see them getting up all kinds of entertainments with which to try and catch men. They go the wrong way to work. This perishing world wants Christ, and Him crucified. There’s a void in every man’s bosom that wants to fill up, and if we only approach him with the right kind of bait, we shall catch him. This poor world needs a Savior; and if we are going to be successful in catching men, we must preach Christ crucified—not His life only but His death. And if we are only faithful in doing this, we shall succeed. And why? Because there is His promise: “If you follow Me, I will make you fishers of men.” That promise holds just as good to you and me as it did to His disciples and is as true now as it was in their time.

Think of Paul up yonder. People are going up every day and every hour, men and women who have been brought to Christ through his writings. He set streams in motion that have flowed on for more than a thousand years. I can imagine men going up there, and saying, “Paul, I thank you for writing that letter to the Ephesians; I found Christ in that.” “Paul, I thank you for writing that epistle to the Corinthians.” “Paul, I found Christ in that epistle to the Philippians.” “I thank you, Paul, for that epistle to the Galatians; I found Christ in that.” And so, I suppose, they are going up still, thanking Paul all the while for what he had done. Ah, when Paul was put in prison, he did not fold his hands and sat down in idleness! No, he began to write; and his epistles have come down through the long ages of time and brought thousands on thousands to a knowledge of Christ crucified. Yes, Christ said to Paul, “I will make you a fisher of men if you follow Me,” and he has been fishing for souls ever since. The devil thought he had done a very wise thing when he got Paul into prison, but he was very much mistaken; he overdid it for once. I have no doubt Paul has thanked God ever since for that Philippian goal, and his stripes and imprisonment there. I am sure the world has made more by it than we shall ever know till we get to heaven.

THE OVERCOMING LIFE--By D. L. MOODY--PART III. RESULTS OF TRUE REPENTANCE-SEVEN “I WILLS” OF CHRIST.

 

3. The “I Will” of Confession.

Now turn to Matthew, tenth chapter, thirty-second verse: “Whosoever, therefore, shall confess Me before men, he will I confess also before my Father which is in heaven.” There’s the “I will” of confession.

Now, that’s the next thing that takes place after a man is saved. When we have been washed in the blood of the Lamb, the next thing is to get our mouths opened. We have to confess Christ here in this dark world and tell His love to others. We are not to be ashamed of the Son of God.

A man thinks it a great honor when he has achieved a victory that causes his name to be mentioned in the English Parliament, or in the presence of the Queen and her court. How excited we used to be during the war, when some general did something extraordinary, and someone got up in Congress to confess his exploits; how the papers used to talk about it! In China, we read, that the highest ambition of the successful soldier is to have his name written in the palace or temple of Confucius. But just think of having your name mentioned in the kingdom of heaven by the Prince of Glory, by the Son of God, because you confess Him here on earth! You confess Him here; He will confess you yonder.

If you wish to be brought into the clear light of liberty, you must take your stand on Christ’s side. I have known many Christians go groping about in darkness, and never get into the clear light of the kingdom, because they were ashamed to confess the Son of God. We are living in a day when men want a religion without the cross. They want the crown, but not the cross. But if we are to be disciples of Jesus Christ, we have to take up our crosses daily—not once a year, or on the Sabbath, but daily. And if we take up our crosses and follow Him, we shall be blessed in the very act.

I remember a man in New York who used to come and pray with me. He had his cross. He was afraid to confess Christ. It seemed that down at the bottom of his trunk he had a Bible. He wanted to get it out and read it to the companion with whom he lived, but he was ashamed to do it. For a whole week that was his cross; and after he had carried the burden that long, and after a terrible struggle, he made up his mind. He said, “I will take my Bible out tonight and read it.” He took it out, and soon he heard the footsteps of his mate coming upstairs.

His first impulse was to put it away again, but then he thought he would not—he would face his companion with it. His mate came in, and seeing him at his Bible, said,

“John, are you interested in these things?” “Yes,” he replied.

“How long has this been, then?” asked his companion.

“Exactly a week,” he answered, “for a whole week I have tried to get out my Bible to read to you, but I have never done so till now.”

“Well,” said his friend, “it is a strange thing. I was converted on some night, and I too was ashamed to take my Bible out.”

You are ashamed to take your Bible out and say, “I have lived a godless life for all these years, but I will commence now to live a life of righteousness.” You are ashamed to open your Bible and read that blessed Psalm, “The Lord is my Shepherd, I shall not want.” You are ashamed to be seen on your knees. No man can be a disciple of Jesus Christ without bearing His cross. A great many people want to know how it is Jesus Christ has so few disciples, whilst Mahomet has so many. The reason is that Mahomet gives no cross to bear. There are so few men who will come out to take their stand.

I was struck during the American war by the fact that there were so many men who could go to the cannon’s mouth without trembling, but who had no courage to take up their Bibles to read them at night. They were ashamed of the Gospel of Jesus Christ, which is the power of God unto salvation. “Whosoever, therefore, shall confess me before men, he will I confess also before My Father which is in heaven. But whosoever shall deny Me before men, he will I also deny before My Father which is in heaven.”