The World's Great Sermons Volume III Part 2

While Paul may plant and Apollos may water, is it not G.o.d who gives the increase? How then can I flatter myself that the Holy Spirit will continue to knock at the door of my heart after I shall have so frequently obstructed His admission?

I will reform in future. But who has told me that I shall ever desire to be converted? Do not habits become confirmed in proportion as they are indulged? And is not an inveterate evil very difficult to cure? If I can not bear the excision of a slight gangrene, how shall I sustain the operation when the wound is deep?

I will reform in future! But who has told me that I shall live to a future period? Does not death advance every moment with gigantic strides? Does he not a.s.sail the prince in his palace and the peasant in his cottage? Does he not send before him monitors and messengers: acute pains, which wholly absorb the soul; deliriums, which render reason of no avail; deadly stupors, which benumb the brightest and most piercing geniuses? And what is still more awful, does He not daily come without either warning or messenger? Does He not s.n.a.t.c.h away this man without allowing him time to be acquainted with the essentials of religion; and that man, without the rest.i.tution of riches ill acquired; and the other, before he is reconciled to his enemy?

Instead of saying "Go thy way for this time" we should say, Stay for this time. Stay, while the Holy Spirit is knocking at the door of my heart; stay, while my conscience is alarmed; stay, while I yet live; "while it is called to-day." The arguments confounded my conscience: no matter. "Thy hand is heavy upon me": no matter still. Cut, strike, consume; provided it procure my salvation.

But, however criminal this delay may be, we seem desirous to excuse it. "Go thy way for this time; when I have a convenient season, I will call for thee." It was Felix's business then which induced him to put off the apostle. Unhappy business! Awful occupation! It seems an enviable situation, my brethren, to be placed at the head of a province; to speak in the language of majesty; to decide on the fortunes of a numerous people; and in all cases to be the ultimate judge. But those situations, so happy and so dazzling in appearance, are in the main dangerous to the conscience. Those innumerable concerns, this noise and bustle, entirely dissipate the soul. While so much engaged on earth, we can not be mindful of heaven. When we have no leisure we say to St. Paul, "Go thy way for this time; when I have a convenient season, I will call for thee."

Happy he who, amid the tumult of the most active life, has hours consecrated to reflection, to the examination of his conscience, and to insure the "one thing needful." Or, rather, happy he who, in the repose of the middle cla.s.ses of society,--places between indigence and affluence, far from the courts of the great, having neither poverty nor riches according to Agur's wish,--can in retirement and quietness see life sweetly glide away, and make salvation, if not the sole, yet his princ.i.p.al, concern.

Felix not only preferred his business to his salvation, but he mentions it with evasive disdain. "When I have a convenient season, I will call for thee." "When I have a convenient season!" Might we not thence infer that the truths discust by St. Paul were not of serious importance? Might we not infer that the soul of Felix was created for the government of Judea; and that the grand doctrines of righteousness, temperance, and a judgment to come ought to serve at most but to pa.s.s away the time, or merely to engross one's leisure--"when I have a convenient season?" ...

Yes, Christians, this is the only moment on which we can reckon. It is, perhaps, the only acceptable time. It is, perhaps, the last day of our visitation. Let us improve a period so precious. Let us no longer say by and by--at another time; but let us say to-day--this moment--even now. Let the pastor say: I have been insipid in my sermons, and remiss in my conduct; having been more solicitous, during the exercise of my ministry, to advance my family than to build up the Lord's house, I will preach hereafter with fervor and zeal. I will be vigilant, sober, rigorous, and disinterested. Let the miser say: I have riches ill acquired. I will purge my house of illicit wealth. I will overturn the altar of Mammon and erect another to the supreme Jehovah. Let the prodigal say: I will extinguish the unhappy fires by which I am consumed and kindle in my bosom the flame of divine love.

Ah, unhappy pa.s.sions, which war against my soul; sordid attachments; irregular propensities; emotions of concupiscence; law in the members,--I will know you no more. I will make with you an eternal divorce, I will from this moment open my heart to the eternal Wisdom, who condescends to ask it.

If we are in this happy disposition, if we thus become regenerate, we shall enjoy from this moment foretastes of the glory which G.o.d has prepared. From this moment the truths of religion, so far from casting discouragement and terror on the soul, shall heighten its consolation and joy; from this moment heaven shall open to this audience, paradise shall descend into your hearts, and the Holy Spirit shall come and dwell there. He will bring that peace, and those joys, which pa.s.s all understanding.

EDWARDS

SPIRITUAL LIGHT

BIOGRAPHICAL NOTE

Jonathan Edwards, the New England divine and metaphysician, was born at East Windsor, Connecticut, in 1703. He was graduated early from Yale College, where he had given much attention to philosophy, became tutor of his college, and at nineteen began to preach. His voice and manner did not lend themselves readily to pulpit oratory, but his clear, logical, and intense presentation of the truth produced a profound and permanent effect upon his hearers. He wrote what were considered the most important philosophical treatises of his time. His place among the thinkers of the world is high and indisputable. He had many gifts of intellect and imagination, and a uniform gravity that left no doubt as to his deeply earnest nature. He was one of the greatest preachers of his age. His most widely quoted sermon, "Sinners in the Eyes of an Angry G.o.d," while powerful and impressive, does not do him justice. It is believed the sermon presented here discloses to greater advantage the tender and saintly side of his character. He died in 1758.

EDWARDS

1703-1758

SPIRITUAL LIGHT

_And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven._--Matthew xvi., 17.

Christ says these words to Peter upon occasion of his professing his faith in Him as the Son of G.o.d. Our Lord was inquiring of His disciples, who men said He was; not that He needed to be informed, but only to introduce and give occasion to what follows. They answer, that some said He was John the Baptist, and some Elias, and others Jeremias, or one of the prophets. When they had thus given an account of who others said He was, Christ asks them, who they said He was?

Simon Peter, whom we find always zealous and forward, was the first to answer: he readily replied to the question, Thou art Christ, the Son of the living G.o.d.

Upon this occasion Christ says as He does to him, and of him in the text: in which we may observe,

1. That Peter is p.r.o.nounced blest on this account. "Blessed art Thou."--"Thou art a happy man, that thou art not ignorant of this, that I am Christ, the Son of the living G.o.d. Thou art distinguis.h.i.+ngly happy. Others are blinded, and have dark and deluded apprehensions, as you have now given an account, some thinking that I am Elias, and some that I am Jeremias, and some one thing and some another; but none of them thinking right, all of them misled. Happy art thou, that art so distinguished as to know the truth in this matter."

2. The evidence of this his happiness declared; viz., that G.o.d, and He only, had revealed it to him. This is an evidence of his being blest.

First. As it shows how peculiarly favored he was of G.o.d above others: "How highly favored art thou, that others that are wise and great men, the scribes, Pharisees, and rulers, and the nation in general, are left in darkness, to follow their own misguided apprehensions; and that thou shouldst be singled out, as it were, by name, that my heavenly Father should thus set His love on thee, Simon Barjona. This argues thee blest, that thou shouldst thus be the object of G.o.d's distinguis.h.i.+ng love."

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

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

Negatively, as it is declared, that flesh and blood had not revealed it. G.o.d is the author of all knowledge and understanding whatsoever.

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

G.o.d is the author of such knowledge; but yet not so but that flesh and blood reveals it. Mortal men are capable of imparting that knowledge of human arts and sciences, and skill in temporal affairs. G.o.d is the author of such knowledge by those means: flesh and blood is made use of by G.o.d as the mediate or second cause of it; he conveys it by the power and influence of natural means. But this spiritual knowledge, spoken of in the text, is that G.o.d is the author of, and none else: he reveals it, and flesh and blood reveals it not. He imparts this knowledge immediately, not making use of any intermediate natural causes, as he does in other knowledge. What has pa.s.sed in the preceding discourse naturally occasioned Christ to observe this; because the disciples had been telling how others did not know Him, but were generally mistaken about Him, and divided and confounded in their opinions of Him: but Peter had declared his a.s.sured faith, that He was the Son of G.o.d. Now it was natural to observe, how it was not flesh and blood that had revealed it to him, but G.o.d: for if this knowledge were dependent on natural causes or means, how came it to pa.s.s that they, a company of poor fishermen, illiterate men, and persons of low education, attained to the knowledge of the truth; while the scribes and Pharisees, men of vastly higher advantages and greater knowledge and sagacity in other matters, remained in ignorance? This could be owing only to the gracious distinguis.h.i.+ng influence and revelation of the Spirit of G.o.d. Hence, what I would make the subject of my present discourse from these words, is this doctrine. That there is such a thing as a spiritual and divine light, immediately imparted to the soul by G.o.d, of a different nature from any that is obtained by natural means.

1. Those convictions that natural men may have of their sin and misery is not this spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, and of the anger of G.o.d, and their danger of divine vengeance. Such convictions are from light or sensibleness of truth. That some sinners have a greater conviction of their guilt and misery than others, is because some have more light, or more of an apprehension of truth than others. And this light and conviction may be from the Spirit of G.o.d; the Spirit convinces men of sin: but yet nature is much more concerned in it than in the communication of that spiritual and divine light that is spoken of in the doctrine; it is from the Spirit of G.o.d only as a.s.sisting natural principles, and not as infusing any new principles. Common grace differs from special, in that it influences only by a.s.sisting of nature; and not by imparting grace, or bestowing anything above nature. The light that is obtained is wholly natural, or of no superior kind to what mere nature attains to, tho more of that kind be obtained than would be obtained if men were left wholly to themselves: or, in other words, common grace only a.s.sists the faculties of the soul to do that more fully which they do by nature, as natural conscience or reason will by mere nature, make a man sensible of guilt, and will accuse and condemn him when he has done amiss.

Conscience is a principle natural to men; and the work that it doth naturally, or of itself, is to give an apprehension of right and wrong, and to suggest to the mind the relation that there is between right and wrong and a retribution. The Spirit of G.o.d, in those convictions which unregenerate men sometimes have, a.s.sist conscience to do this work in a further degree than it would do if they were left to themselves: He helps it against those things that tend to stupify it, and obstruct its exercise. But in the renewing and sanctifying work of the Holy Ghost, those things are wrought in the soul that are above nature, and of which there is nothing of the like kind in the soul by nature; and they are caused to exist in the soul habitually, and according to such a stated const.i.tution or law that lays such a foundation of exercises in a continued course, as is called a princ.i.p.al of nature. Not only are remaining principles a.s.sisted to do their work more freely and fully, but those principles are restored that were utterly destroyed by the fall; and the mind thenceforward habitually exerts those acts that the dominion of sin has made it as wholly dest.i.tute of, as a dead body is of vital acts.

The Spirit of G.o.d acts in a very different manner in the one case, from what He doth in the other. He may indeed act upon the mind of a natural man, but He acts in the mind of a saint as an indwelling vital principle. He acts upon the mind of an unregenerate person as an extrinsic, occasional agent; for in acting upon them, He doth not unite Himself to them; for notwithstanding all His influences that they may be the subjects of, they are still sensual, having not the Spirit (Jude 19). But He unites Himself with the mind of a saint, takes him for his temple, actuates and influences him as a new supernatural principle of life and action. There is this difference, that the Spirit of G.o.d, in acting in the soul of a G.o.dly man, exerts and communicates Himself there in his own proper nature. Holiness is the proper nature of the spirit of G.o.d. The Holy Spirit operates in the minds of the G.o.dly, by uniting Himself to them, and living in them, and exerting His own nature in the exercise of their faculties.

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

This spiritual and divine light does not consist in any impression made upon the imagination. It is no impression upon the mind, as tho one saw anything with the bodily eyes: it is no imagination or idea of an outward light or glory or any beauty of form or countenance, or a visible l.u.s.ter or brightness of any object. The imagination may be strongly imprest with such things; but this is not spiritual light.

Indeed, when the mind has a lively discovery of spiritual things, and is greatly affected by the power of divine light, it may, and probably very commonly doth, much affect the imagination; so that impressions of an outward beauty or brightness may accompany those spiritual discoveries. But spiritual light is not that impression upon the imagination, but an exceeding different thing from it. Natural men may have lively impressions on their imaginations; and we can not determine but the devil, who transforms himself into an angel of light, may cause imaginations of an outward beauty, or visible glory, and of sounds and speeches, and other such things; but these are things of a vastly inferior nature to spiritual light.

This spiritual light is not the suggesting of any new truths or propositions not contained in the Word of G.o.d. This suggesting of new truths or doctrines to the mind, independent of any antecedent revelation of those propositions, either in word or writing, is inspiration; such as the prophets and apostles had, and such as some enthusiasts pretend to. But this spiritual light that I am speaking of is quite a different thing from inspiration; it reveals no new doctrine, it suggests no new proposition to the mind, it teaches no new thing of G.o.d, or Christ, or another world, not taught in the Bible, but only gives a due apprehension of those things that are taught in the Word of G.o.d.

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

But I proceed to show positively what this spiritual and divine light is.

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

This spiritual light primarily consists in the former of these--viz., a real sense and apprehension of the divine excellency of things revealed in the Word of G.o.d. A spiritual and saving conviction of the truth and reality of these things arises from such a sight of their divine excellency and glory; so that this conviction of their truth is an effect and natural consequence of this sight of their divine glory.

There is therefore in this spiritual light,

1. A true sense of the divine and superlative excellency of the things of religion; a real sense of the excellency of G.o.d and Jesus Christ, and of the work of redemption, and the ways and works of G.o.d revealed in the gospel. There is a divine and superlative glory in these things; an excellency that is of a vastly higher kind, and more sublime nature than in other things; a glory greatly distinguis.h.i.+ng them from all that is earthly and temporal. He that is spiritually enlightened truly apprehends and sees it, or has a sense of it. He does not merely rationally believe that G.o.d is glorious, but he has a sense of the gloriousness of G.o.d in his heart. There is not only a rational belief that is holy, and that holiness is a good thing, but there is a sense of the loveliness of G.o.d's holiness. There is not only a speculative judging that G.o.d is gracious, but a sense how amiable G.o.d is upon that account, or a sense of the beauty of this divine attribute.

There is a twofold understanding or knowledge of good that G.o.d has made the mind of man capable of. The first, that which is merely speculative and notional; as when a person only speculatively judges that anything is, which, by the agreement of mankind, is called good or excellent, viz., that which is most to general advantage, and between which and a reward there is a suitableness, and the like. And the other is, that which consists in the sense of the heart: as when there is a sense of the beauty, amiableness, or sweetness of a thing; so that the heart is sensible of pleasure and delight in the presence of the idea of it. In the former is exercised merely the speculative faculty, or the understanding, strictly so called, or as spoken of in distinction from the will or disposition of the soul. In the latter, the will, or inclination, or heart is mainly concerned.

Thus there is a difference between having an opinion that G.o.d is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former that knows not how honey tastes; but a man can not have the latter unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. There is a wide difference between mere speculative rational judging anything to be excellent, and having a sense of its sweetness and beauty. The former rests only in the head, speculation only is concerned in it; but the heart is concerned in the latter. When the heart is sensible of the beauty and amiableness of a thing, it necessarily feels pleasure in the apprehension. It is implied in a person's being heartily sensible of the loveliness of a thing, that the idea of it is sweet and pleasant to his soul; which is a far different thing from having a rational opinion that it is excellent.

2. There arises from this sense of divine excellency of things contained in the word of G.o.d a conviction of the truth and reality of them; and that either directly or indirectly.

First, indirectly, and that two ways.

(1) As the prejudices that are in the heart, against the truth of divine things, are hereby removed; so that the mind becomes susceptive of the due force of rational arguments for their truth. The mind of man is naturally full of prejudices against the truth of divine things: it is full of enmity against the doctrines of the gospel; which is a disadvantage to those arguments that prove their truth, and causes them to lose their force upon the mind. But when a person has discovered to him the divine excellency of Christian doctrines, this destroys the enmity, removes those prejudices, and sanctifies the reason, and causes it to lie open to the force of arguments for their truth.

Hence was the different effect that Christ's miracles had to convince the disciples from what they had to convince the scribes and Pharisees. Not that they had a stronger reason, or had their reason more improved; but their reason was sanctified, and those blinding prejudices, that the scribes and Pharisees were under, were removed by the sense they had of the excellency of Christ and His doctrine.

(2) It not only removes the hindrances of reason, but positively helps reason. It makes even the speculative notions the more lively. It engages the attention of the mind, with the more fixedness and intenseness to that kind of objects; which causes it to have a clearer view of them, and enables it more clearly to see their mutual relations, and occasions it to take more notice of them. The ideas themselves that otherwise are dim and obscure, are by this means imprest with the greater strength, and have a light cast upon them, so that the mind can better judge of them; as he that beholds the objects on the face of the earth, when the light of the sun is cast upon them, is under greater advantage to discern them in their true forms and mutual relations, than he that sees them in a dim starlight or twilight.

The mind having a sensibleness of the excellency of divine objects, dwells upon them with delight; and the powers of the soul are more awakened and enlivened to employ themselves in the contemplation of them, and exert themselves more fully and much more to the purpose.

The beauty and sweetness of the objects draw on the faculties, and draw forth their exercises; so that reason itself is under far greater advantages for its proper and free exercises, and to attain its proper end, free of darkness and delusion.