Jonathan Edwards Collection: Edwards, Jonathan - Rational Biblical Theology: Chapt 13 cont 1

Online Resource Library

Commentary Index | Return to PrayerRequest.com | Download

Jonathan Edwards Collection: Edwards, Jonathan - Rational Biblical Theology: Chapt 13 cont 1



TOPIC: Edwards, Jonathan - Rational Biblical Theology (Other Topics in this Collection)
SUBJECT: Chapt 13 cont 1

Other Subjects in this Topic:

(3) 1736-1743

The years from 1736 through 1739 were apparently not entirely devoid of revival times themselves. Edwards makes reference to times within this period as times of spiritual outpourings also. It seems that there was always some revival going on. During the months when he was being bitterly dismissed by his congregation, some young people were converted. Even his farewell sermon indicates new awakenings:



I would address myself to those who are under some awakenings. Blessed be God that there are some such, and that (although I have reason to fear I leave multitudes in this large congregation in a Christless state) I do not leave them all in total stupidity and carelessness about their souls. Some of you, that I have reason to hope are under some awakenings, have acquainted me with your circumstances; which has a tendency to cause me, now I am leaving, to take my leave with peculiar concern for you. What will be the issue of your present exercise of mind I know not; but it will be known at that day, when you and I shall meet before the judgment-seat of Christ. Therefore now be much in consideration of that day. *72*



The manuscript series on The Ten Virgins is among the most acute analytical sermons Edwards ever preached. In these sermons he probes the differences between the nominal and the true Christian. In spite of some striking outward resemblances between the two groups, the difference is far more vital and it reduces to one thing - in terms of the parable - oil. The wise virgins had oil in their lamps and the foolish had none. The tragically different outcome turned on that one fact. What then is this “oil”? For Edwards, there is no doubt the oil refers to the “new nature” of which merely nominal Christians, whatever else they may have, are utterly devoid. The new nature is then examined - perhaps more minutely, than anywhere else in all his writings. First of all, it is a principle in the heart - a base of operations from which new actions spring. Herein it differs from “impressions” which, while they may affect the heart, do not go to the “bottom” of it. They act on the heart, but not in it.

Furthermore, this new nature is a spiritual principle. “Piety versus moralism” is patent here as Edwards says that a nominal Christian may be outwardly moral and upright but not truly pious or spiritual. There is no spiritual oil in the moral lamp. The foolish virgins may be moral, but never spiritual. More specifically this spirituality means nothing other than that the Holy Spirit is the new principle in the believer. Just as light is of the same nature as the sun from which it comes, so, infers Edwards, this spiritual principle is of the same nature as the Spirit from whom it comes.

A third characteristic of this new spiritual principle in the Christian is its permanence. As the oil remained even while the wise virgins slept so the spiritual principle survives even the lapses of Christians. Other reasons for the abiding of this principle are given but the last is the fundamental one - it is everlasting because it rests on the everlasting Rock. That is, the Spirit dwells personally because the Son in fulfilling the covenant has purchased Him forever.

This is a new and divine nature in the souls of the regenerate. Every nature is like that which begets it. Thus our human nature resembles that of our human parents. Since this new spiritual nature is begotten of God it is God-like. And, more specifically, it is a Christian spirit, coming from Christ and made after the image of Christ. *73*

At this point an answer is given to the question “How can this be a new, spiritual, predominating Christian principle if there is more corruption than renewal in the regenerate soul?” Because, says Edwards, it is established in the throne of the heart. Much else may be in rebellion, but this occupies the seat of ultimate sovereignty. Further, it predominates in the stated choice of the soul. Increasingly it follows the judgment of the understanding. There is an unmistakable predilection for virtue and the victory is certain. The new principle may be temporarily overcome, but it will always struggle against sin, never rest under the dominion of sin, but will always struggle against it until its inevitable victory. *74*

If anyone should think that the difference between nominal and real Christians is entirely internal and invisible, the second section of this series would correct that notion. There are vast outward differences in consequence of this new principle. Edwards is as thoroughly analytical here as there and much more “practical” here than there. In this part we realize that there is no real antithesis in Edwards’ mind between “piety” and “moralism.” True piety is evidenced by its fruit of true moralism. The moralism of nominal Christians is just as spurious as their piety. There is no “piety versus moralism” in Edwards’ thought but more exactly, “true piety versus nominal piety” and “true moralism versus nominal moralism.” I need not enumerate all his points at this time as they may be reduced to the familiar Edwardsian ideal of “universal holiness.”

The warnings to the unconverted in this period, as in the preceding, largely take the form of exhibiting the perils of hell. The sermon on Mat_18:8-9, for example, represents man as poised delicately between heaven and hell. There is real drama in the very phrasing of the theme: “It may well be enough to make us take heed to ourselves that we in the present state as it were are set between heaven and hell.” *75* That there are but two possible future states - heaven or hell - for rational creatures seems evident from the fact that the present state is obviously mixed and intermediate with perfection in nothing, neither in evil nor in holiness. This probationary period, reason tells us, must be followed by a divine determination or judgment. Back of this essentially rational approach is the steady echo that the Biblical revelation confirms what the reason and conscience of man surmise. God will not permanently mix wrath - or grace. That the second part of the doctrine - “it may well be enough to make us take heed” - follows obviously enough but Edwards sees to it, in the sermon, that no one misses the point.

“Wicked men are the children of hell” Edwards warns as he unfolds Christ’s words in Matthew 23:15. *76* A still more sobering doctrine is drawn from Act_8:20-22, “A man may eternally undo himself in one thought of his heart.” *77* It is common with Edwards, in his urgency, to point out the fleetingness of the only moment of time that man now has, and he often shows the infinite guilt of each sin, but this sermon is the only one in which he shows that a single thought may be what precipitates a soul into everlasting misery. In the context Peter accuses Simon of the sin of thinking that he could buy the third person of the Godhead, and warns him that he is, therefore, on the way to perdition and must repent if he would avoid it. Edwards gathers many corroborative biblical statements (Act_18:10, Rom_6:13, Gen_2:17, Jam_2:10, Gal_3:10, Pro_24:9, Mat_5:28) to show that any one act, though it proceed no further than the thought, may destroy. The point is that God may abandon whenever He chooses to do so - and, indeed, He does. Actually, there is always a specific point at which God does abandon. The straw that breaks the back of God’s longsuffering may be one thought. It is always one sin that puts an end to divine patience - the last sin. The infinite heinousness of every sin is often stressed by Edwards. Here he says: “The damned would be ready to give the world if they could to have the number of their sins to have been one less.” In the application there is an attempt to make the sinner, who screams if you touch his sore, sense something of the wrath of God which can eternally destroy for one thought. Sins being committed against the background of God’s recent extraordinary work (“such as ’tis scarcely one in many ages to be heard of” is “rarely paralleled in history” and “we don’t know that ever there will be another such time”) make the commission of each additional sin a “dreadful venture.”

“Sinners in the hands of an angry Christ” might have been the theme of Mar_8:38. But Edwards states his point far more fully and clearly: “That Christ will hereafter treat those that have continued in unbelief under the gospel as he has been treated by ’em in this world.” *78* By a series of nine parallels based on Biblical texts, he shows the “agreement” between the sins of men against Christ and their punishment by Him hereafter. They refused Him and He refuses them; they had no delight in Him and He has none in them; they condemned Him and He condemns them; they set Him on their left hand and He puts them on His left; as they were careless of His honor, so is He of their welfare; they were His enemies and His armies drink their blood; they made Him suffer and He makes them; they were ashamed of Him (especially professing Christians) and He is ashamed of them; and as they treated Him in the members of His body (the church) so He treats them in the members of their body. In the application, the use of awakening is underlined by the fact that entrance into the kingdom is difficult even in extraordinary times which are now past. He shows the strictest justice of God in His vengeance. The conclusion is a very tender exhortation to believe based on all the glorious rewards that are contrasted with the various judgments enumerated.

Probably the most significant imprecatory sermons of this period, and the most important for understanding the rationale of Edwards’ whole preaching on this theme, are those in which he argues his case for perdition. He argues it negatively on Luk_16:10-12, showing that the wicked could not possibly go to heaven: “If God should give heaven to ungodly man he would improve it in the service of his lusts.” He argues it positively on Mat_23:33 : “’Tis in itself most rational to suppose that wicked men should be most extremely and eternally miserable in another world.” *79*

Edwards must have discomfited many ungodly in Northampton as he relentlessly demonstrated that if they were admitted to the visible glory of heaven they would make a hell of it. They would use heaven to serve the lust of their eyes, deifying the place itself but not the God they still would hate. They would become proud of their place and jealous of the greater glory of the man Christ Jesus. This is inevitable as their corrupt natural principles would have been unchanged. Edwards is not surprised at the futility of the means of grace when used with the unregenerate person in this world as he thinks of the futility of the very glory of heaven itself. At the same time he drives home to his congregation the absolute stubbornness of the fallen man and calls for all to examine themselves carefully.

The thrust of the argument based on Mat_23:33, that hell is a reasonable doctrine, attempted to block all hope of rational escape for the skeptic. Christ directs this text to the Pharisees, and the preacher reminds his hearers that the Jews understood hell, as Christ did, as a place of eternal misery. That Christ’s words, though directed to the Jewish leaders, is universal in its application, Edwards argues from the fact that a “generation of vipers” refers to man as such. The very expression refers to the stock of mankind from which the person comes. The wicked are, therefore, all who are unregenerate and he cites Joh_3:3 : “Except a man be born again he cannot see the kingdom of God.” *80*

As if anticipating objections, the preacher poses an inquiry: Why all who are not converted should be called wicked. They are wicked because, first, they have no love for God. Second, they are under principles that incline them against God on all possible occasions. This follows from their lack of love to God, which means that the self-interest from which alone they act, has no regard for God. Third, they never do anything that is good in the sight of God because they have no love for God. Without a good principle, there can be no good act. In this manner Edwards shows that a “moral” unbeliever is a wicked person.

Edwards considers an objection at this point whether indeed it is proper to call a respectable person “wicked.” Yes, says Edwards, because in spite of all civic righteousness of the unregenerate, there is no love in his heart to God. Secondly, it is the presence of some restraint and not the absence of an evil heart that explains this civic righteousness. Third, those who regard men are abominable in God’s sight. *81*

Therefore, unregenerate persons, whether outwardly righteous or not, must be punished. This must be in the next world, for God’s wrath is not adequately revealed in this. There is no proportionable punishment of the wicked in this world, on the one hand, and there is an unproportionable punishment of the godly (by the very wicked themselves), in this world (Ecc_4:1; Job_21:7, Psa_73:1-28).

It is “rational to suppose” not only that the wicked will be punished - but with extreme and dreadful punishment. Every sin requires the destruction of the sinner - that is the destruction of everything that has any good in it. For if there is any good left there is not perfect destruction. Sin is enmity against the excellence of being, which may reasonably be expected to incur the wrath of this Being. If this Being is wrathful is it not reasonable to suppose that He will show how dreadful His wrath is and how much to be feared? And is it not rational to suppose that this wrath will indicate the infinite majesty of this Being? And must it not be eternal, considering that every sin deserves infinite punishment, and this just Being inflicts what is deserved?

Is such wrath inconsistent with infinite mercy? No, because mercy is only exercised in accordance with divine wisdom and sovereignty. Furthermore, the unregenerate reject the mercy of God when it is offered. Edwards concludes the doctrine with a reminder that those who attempt to deny eternal punishment admit God’s propriety in threatening it. That admits, does it not, that it is rational and just?

The fourth group of sermons in this period largely concerns the revived or those who were, or thought they were, converted. If any such were disposed to be at ease in Zion, Edwards’ deliverances dealing with their obligations would have re-awakened them abruptly. These sermons touching on obligations cover the gamut of Christian duties beginning with growth in knowledge *82* and practice *83* and devotion, *84* through the honoring of God with one’s substance *85* to holiness in general. *86*

The duty of Christian knowledge sermon on Heb_5:12, which we published in full above, is the logical complement of the better known “Divine and supernatural light” (Mat_16:17) also published above. It deals with the knowledge which comes to the mind of the Christian by the Bible and is illuminated by the divine and supernatural light of the Holy Spirit. Some ten reasons that church members should study the Scriptures are given in this sermon.

Very interesting is the sermon about the city set on a hill (Northampton) because of its disclosure of the post-revival conditions in Edwards’ parish. “When any professing society is as a city set on a hill ’tis a great obligation upon them to honor religion in their practice” is the theme for Mat_5:14. In the opening words of the Sermon on the Mount, Christ states the conditions of blessedness in His kingdom and then indicates that those who are called into the kingdom, if they lapse, are the worse for having entered. Salt that has lost its savor is good for nothing but to be cast out and trodden under foot of man.

Likewise, “a city set on a hill cannot be hid.” As God had remarkably visited Northampton, and as He did so that they would glorify Him by their good works, it became especially incumbent on them, the cynosure of wicked and godly eyes, that they cultivate Christian conduct. “The whole country has been filled from one end of it to the other with the fame of what has been done.” Hell itself seemed alarmed and determined to discredit the work; but, at first, it spread anyway.

Then Satan succeeded in “the awful disaster the death of Mr. Hawley.” Another way in which the devil succeeds is to deceive professors into “enthusiastical impressions and imaginations which they have conceited were divine revelations such as were wont to be given to the prophets of old.” “Mobbish rage” and groundless stories also helped in the work of discreditation with the result that the divinity of the work was not generally admitted even these years after. Furthermore, New England had so declined to mere morality and sobriety, that a real work of grace such as was well known in the founding fathers now seems strange. In the light of these negative factors as well as the hope of influencing unprejudiced areas and strengthening the sympathetic, Edwards makes a sustained plea to vindicate the work by practice, giving up quarrelsomeness, tavern-frequenting and frolicking.

Of all the outstanding sermons on Christian perfection, that on Heb_10:38-39 is one of Edwards’ best. “Persevering in holiness is absolutely necessary to salvation.” *87* The sermon is preached against the background, explained in the introduction, of the damning nature of backsliding. Characteristically, Edwards will not permit anyone ever to imagine that perseverance in holiness is the righteousness by which persons are justified, or the righteousness by which they gain an interest in Christ as Savior. Speaking positively, he says, “although it is not proper to say that perseverance is necessary in order to justification a persevering principle is necessary in order to justification. In order to a title to Christ’s righteousness ’tis necessary that there should be such a qualification in the heart that is as it were a (?) of perseverance and such foundation that perseverance will be the certain result of it.” Justification is by faith alone, but only by a faith of a persevering nature. Faith is only a seed, but a “seed that remains.” It is looked on as everlasting from the very first act because of its nature (Psa_25:4-5; Psa_78:8; Joh_8:31; Heb_3:14).

Furthermore, perseverance is a necessary prerequisite to the actual possession of salvation, for three reasons. First, it would be unfit, unsuitable, incongruous to have glory without holiness. Second, it is divinely constituted as the way of salvation. Third, it is often made the condition of salvation in the explicit words of Scripture: Mat_10:22; Rev_3:10.

The comfort sermons abound in number and sweetness. Persons who know Edwards only as the preacher of minatory sermons do not know Edwards. His visions of heaven are as glorious and attractive as his hell is dreadful. Titles alone give some hint of the poignancy of these sermons: “Heaven is God’s House;” “There are Many Mansions in the House of God;” “Christ has a tender concern and love for His people that they should be provided for and supplied as a father has for His children;” “Jesus Christ is the same now that He ever has been and ever will be;” “When the saints go out of this world into another their works do follow them.”



(4) 1744-1750

From 1744 to 1750 was a critical time in the ministry of Jonathan Edwards. As a cue to the sermons of this period we select a few representative ones:



“The Holy Spirit or the third person of the Trinity in His operations and fruits is the sum of the blessings that Christ purchased for us in the work of redemption” (Gal_3:13-14; April 1746).



“Uniting of faithful ministers with Christ’s people, when done in due manner, is like a young man’s marrying a virgin” (Isa_62:4-5; Sept. 19, 1746; see Sermon). *88*



“The souls of true saints when they leave their bodies at death, go to be with Christ” (2Co_5:8; October 9, 1747; see Sermon); a funeral sermon for David Brainerd. *89*



“When God by death removes from a people those in places of public authority and rule that have been as strong rods, it is an awful judgment of God on that people, and worthy of great lamentation” (Eze_19:12; June 26, 1748; funeral of Col. John Stoddard; see Sermon). *90*



“That it is the duty of ministers of the gospel, in the work of their ministry, to follow the example of their great Lord and Master” (Joh_13:15-16; June 28, 1749; see Sermon). *91*



“’Tis a solid foundation of comfort to the people of God that Christ is one that was dead and is alive and is to die no more” (Rev_1:16-18; April, 1750).



“Ministers and people that are under their care, must meet one another before Christ’s tribunal at the day of judgment” (2Co_1:14; June 22, 1750; Farewell sermon). *92*



These sermons present a rather rounded picture of the preaching of these years. As an introductory sermon we present that of Eze_19:12 commemorating the death of Colonel John Stoddard. The Farewell Sermon must, of course, represent preaching at the height of the crisis. And the sermon on Gal_3:13-14 we may view, not merely as a comprehensive statement of Edwards’ gospel for the entire critical period but as a kind of summary of the whole Northampton ministry.

The funeral sermon for Colonel John Stoddard serves an introduction to this period, for the loss of this influential man and loyal supporter of Edwards was at once a preview and a key to his loss of Northampton. Stoddard was not only a leading magistrate and administrator of the community, a military figure of eminence in Indian wars, the son of Solomon Stoddard; but, as well, a trusted counsellor of Edwards in religious matters - and not only those of an obviously practical nature, but rather purely theological points, too.

After showing that Ezekiel’s words refer to trusted magistrates cut down by death Edwards begins his lamentation-eulogy. Five qualifications of such a magistrate are enumerated, the last one being “circumstances” - in which the preacher stresses his descent from the former pastor, education and indications of his character. It is in the application that the most glowing tributes appear. “It may be doubted whether he has left his superior in these parts of the world.” “He was probably one of the ablest politicians that ever New England bred.” Furthermore, “he was no inconsiderable divine.” “He was a wise casuist as I know by the great help I have found from time to time by his judgement and advice in cases of conscience wherein I have consulted him.” Considering the usual Puritan restraint the following is an extraordinary tribute: “Perhaps never was there a man that appeared in New England to whom the denomination of a great man did more properly belong.” *93* Then Edwards appeals to Stoddard’s memory in support of the crusade against Arminianism:



He was thoroughly established in those religious principles and doctrines of the fathers of New England usually called the doctrines of grace, and had a great detestation of the opposing errors of the present fashionable divinity as very contrary to the Word of God, and the experience of every true Christian. *94*



The imperturbability of Edwards, which enabled him to move quietly through his crisis without any noticeable alteration in his behavior, leaves the biographer with a scarcity of information when it is most desired. There is a possibility that this is filled in somewhat by the list of sermons in his notebook that pertain to this period. A dozen sermon entries before he made the note on 2Co_1:14 we find this item, “Jer_25:3, Farewell Sermon.” This note indicates that the departing sermon was already on his mind and that he had considered Jeremiah’s words to his people: “From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the three and twentieth year, the word of the Lord hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened.” What turned Edwards from this text? Was it his consciousness of the difference between an inspired prophet and himself? Was it a reluctance to declare himself right rather than leave the matter to the Day of Judgment?

The texts and doctrines between these two Farewell Sermon entries may be cues to what was in the preacher’s heart during his turmoil. We cannot be certain. It is almost certain, however, that different texts were considered while he was thinking of his farewell sermon and at least indicate what was in Edwards’ mind. Here are some of the doctrines entered which undoubtedly express Edwards’ opinion of the state of affairs and the nature of the crisis: Eph_5:24, “True saints are subject to Christ in everything;” 1Th_3:13, “None will be owned by Christ at the day of Judgment [but] those whose holiness shall be found to have been durable;” 1Th_2:13, “When men come to receive the word not as the word of men but as really the Word of G[od] then it works effectually on men;” Gen_3:5, “One way of the devil’s tempting and deceiving mankind is by false interpretations of the Word of God;” Rev_3:10, “That they are the persons who will be saved whose grace holds in times of trial;” Psa_39:3, “Concerning being much in prayer in times of publick calamity to the end;” 2Ti_2:25, “A religious controversy ought in a peculiar manner to be carried on with meekness and patience, that in the latter days there will be in many respects an increase of light in matters of religion.”

Regarded by some as the most excellent farewell sermon ever preached, Edwards’ homily on 2Co_1:14, if great in itself, is made greater by the humiliating circumstances which occasioned it. The harrowing ordeal of years of trying to reason with his spiritual children who obstinately refused even to listen to him, was now relegated to the past, or rather, by the sermon to the judgment of the future. Settled as far as this world was concerned, the affair would be re-tried in the heavens in the courts of Christ, and the preacher was calmly awaiting that day and verdict. Recrimination or bitterness are absent from the discourse. Like his Master, when Edwards suffered, “he threatened not.” The theme of his very first sermon, far removed from this tragic day, is a prophecy of the minister’s behavior nonetheless. “That a good man is a happy man whatever his outward condition is.” (Isa_3:10)

The sermon entries in the notebook following the farewell sermon on 2Co_1:14 are not without interest. Immediately after that note, Edwards seems to revert to normal in his preaching. The next dozen texts and doctrines seem to have no particular allusion to the controversy or the peculiar condition of the town and people. “They that are the subject of a true saving work of the Spirit are of and by that work formed for that very life that the saints live in Heaven,” (2Co_5:5) is characteristic. However, later entries indicate Northampton (“N.H.”) and probably mean that Edwards had preached or planned to preach the sermon in question in the church of which he was no longer pastor nor welcome. Perhaps his fear for his children who were rejecting their spiritual father is back of his warning subject on (Jud_1:13): “The everlasting dismal darkness of the pit of hell.” *95* Edwards, sometime before his rejection had written this in his notebook: “For a people to contend with their ministers tends to make their case as to their spiritual good past all remedy” (Hos_4:4). His confidence in the rightness of his own cause, which seems to have been complete, was approximately in inverse proportion to his confidence in his peoples’ state. In any case the very last Northampton entry is in no sense imprecatory. “The excellency of the gospel very much apparent in the relation it has to the conversion of a sinner,” (2Co_4:6-7).

In a short series of sermons preached to his congregation, shortly after they had dismissed him, Edwards chose to deal with divine love (1Jn_5:1-4). *96* He had proven in an earlier discourse that none who lacked faith was in a state of salvation. Here he would show that this faith is accompanied by divine love. Nine lines of argument are used to show the inseparability of these two and, incidentally, demonstrate the profound antipathy between justification by faith and libertinism; between the solafideans and the antinomians. Three propositions show the nature of Edwards’ doctrine if they do not suffice for the argument which we will leave to the reader:



Proposition I. That all that are in a state of grace have not only the fear of punishment, but of divine love in their hearts.



Proposition II. Their obedience to divine commands is from a principle of divine love.



Proposition III. They love God more than the world.



One of Edwards’ most important sermons for the entire Northampton ministry and his entire ministry and theology - yet overlooked because existing only in manuscript form - is based on Gal_3:13-14. The main argument of Galatians, says Edwards, is that Christians receive Christ’s blessings only through faith. This is generally recognized by Bible scholars, but the next point is not at all common. The reason Christians receive Christ’s blessings only through faith is that they receive the Holy Spirit that way. Hence, the doctrine: “The Holy Spirit or the third person of the Trinity in his operations and fruits is the sum of the blessings that Christ purchased for us in the work of our redemption.” *97* No less than twelve “evidences” of this vital doctrine are marshalled. First, the Spirit of God is the “great thing” promised in the covenant (Luk_24:49; Act_1:4; Act_2:33; Act_2:38-39; Isa_59:20-21; Eph_1:13). Second, it was the great legacy left by Christ at His death. Third, this was the glory that the prophet’s predicted of the Messianic age. Four, it is that wherein the communicative fullness of Christ consists of which Christians have received (Joh_1:14). Five, it is represented as the great blessing Christ received at His ascension. Sixth, it is that of which Christ’s own exaltation and glory consists. Seventh, it was the great blessing whereby Christ promised success after He had finished the work of redemption (Eph_4:8). Eighth, the Spirit is spoken of as the sum of all good things for which to pray (Luk_11:13). Ninth, by the Holy Spirit, God dwells in the believer. Tenth, what Christians have of the Holy Spirit is their title to blessing in the world to come (Eph_1:13-14; 2Co_1:20-22; 2Co_5:4-5). Eleventh, the Spirit is spoken of as the body and blood of Christ (Joh_6:53; Joh_6:63) and, twelfth, as the water of life.

In spite of this rather exhaustive argument, Edwards goes further into particulars. The Holy Spirit can alone make the means of grace effectual as He is the applier of Christ’s redemption (Joh_16:8). Regeneration, union with Christ, justification, adoption, guidance, life, perseverance, hope, glorification are all works of the Spirit.

How are these works effected by the Holy Spirit? the preacher asks. First, they are operations of the Holy Spirit ultimately and of the Son mediately. The pattern of the early sermon on 1Co_1:29 appears here again: grace is of the Father, through the Son and by the Spirit. Second, all of these graces are from the Third Person as the messenger and representative of the other Persons. Most distinctive of Edwards, these operations are not only by the Spirit - they are the Spirit. He is the principle of life and happiness. All spiritual life consists in divine love and divine love is the Holy Spirit (1Pe_5:13; 1Jn_4:12-13). Interpreting Zec_7:1-14, Edwards finds the olive tree to represent Christ and the Holy Spirit the sap in the branches. The Spirit, he says, is to the soul, as the breath is to the body.

In the application, the saving work of Christ is explained in terms of the Holy Spirit and Edwards marvels at the greatness of the divine blessing. He then urges the people to examine themselves whether they are in the Spirit, and exhorts them to seek this blessing.

It was Jonathan Edwards’ preaching of all the Word of God, as he understood it, which was the cause of his dismissal from Northampton after twenty-three years. There had been ministers dismissed from neighboring churches before Edwards. Billing, who had voted against his dismissal, was himself dismissed for the same offense in 1752; Edwards’ own son Jonathan in 1796.

The Farewell Sermon was typical of Edwards’ whole ministry as well as poignantly unique.