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1. It is not intended that the natural faculties are not made use of in it. The natural faculties are the subject of this light: And they are the subject in such a manner, that they are not merely passive, but active in it; the acts and exercises of man's understanding are concerned and made use of in it. God, in letting in this light into the soul, deals with man according to his nature, or as a rational creature; and makes use of his human faculties. But yet this light is not the less immediately from God for that; though the faculties are made use of, it is as the subject and not as the cause; and that acting of the faculties in it, is not the cause, but is either implied in the thing itself (in the light that is imparted) or is the consequence of it. As the use that we make of our eyes in beholding various objects, when the sun arises, is not the cause of the light that discovers those objects to us.

2. It is not intended that outward means have no concern in this affair. As I have observed already, it is not in this affair, as it is in inspiration, where new truths are suggested: For here is by this light only given a due apprehension of the same truths that are revealed in the word of God; and therefore it is not given without the word. The gospel is made use of in this affair: This light is the “light of the glorious gospel of Christ.” 2. Cor. iv. 4. The gospel is as a glass, by which this light is conveyed to us. 1 Cor. xiii. 12. “Now we see through a glass.” But,

3. When it is said that this light is given immediately by God, and not obtained by natural means, hereby is intended, that it is given by God without making use of any means that operate by their own power, or a natural force. God makes use of means; but it is not as mediate causes to produce this effect. There are not truly any second causes of it; but it is produced by God immediately. The word of God is no proper cause of this effect: It does not operate by any natural force in it. The word of God is only made use of to convey to the mind the subject matter of this saving instruction: And this indeed it doth convey to us by natural force or influence. It conveys to our minds these and those doctrines; it is the cause of the notion of them in our heads, but not of the sense of the divine excellency of them in our hearts. Indeed a person cannot have spiritual light without the word. But that does not argue, that the word properly causes that light. The mind cannot see the excellency of any doctrine, unless that doctrine be first in the mind; but the seeing of the excellency of the doctrine may be immediately from the Spirit of God; though the conveying of the doctrine or proposition itself may be by the word. So that the notions that are the subject matter of this light, are conveyed to the mind by the word of 109 God; but that due sense of the heart, wherein this light formally consists, is immediately by the Spirit of God. As for instance, that notion that there is a Christ, and that Christ is holy and gracious, is conveyed to the mind by the word of God: But the sense of the excellency of Christ by reason of that holiness and grace, is nevertheless immediately the work of the Holy Spirit.2




Sinners in the Hands of an Angry Gods

DEUT. XXXII. 35. Their foot shall slide in due time.

In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, that were God's visible people, and lived under means of grace + and that, notwithstanding all God's wonderful works that he had wrought towards that people, yet remained, as is expressed, ver. 28, void of counsel, having no understanding in them; and that, under all the cultivations of Heaven, brought forth bitter and poisonous fruit; as in the two verses next preceding the text.5

2. Here concludes Edwards' analysis
of his Doctrine and its application to
religious experience. As indicated in his
initial outline (see above) Part III,
here excluded, is the conventional de-
fense of the Doctrine: one, by reference
to sixteen quoted Biblical texts from
the Gospels, the Epistles, and the
Psalms; and, two, by asserting the
“rational” probability of there being
such "transcendent excellence" in "di-
vine things” that it could be communi-
cated to man only by revelation that
transcends reason, as the quoted scrip-
tures had suggested. The usual brief
recapitulation of the entire argument
ends the sermon.
3. Edwards delivered this sermon on
July 8, 1741, at Enfield, Connecticut,
at the height of the Great Awakening,
a revival of some ten years' duration
for which he was largely responsible.
The preacher was attempting to bring
the members of the congregation to
share his understanding of the truth,
not merely to terrify them with as vivid
a glimpse into Hell as the imagination
of man has been able to conceive. That
he succeeded in this last effect there
can be no doubt; in fact, to the modern
reader, the sermon may seem an un-
necessarily vehement attack on the
sober congregation at Enfield. Many
of Edward's listeners were, however,
members of the church only by reason
of the Half-Way Covenant, a New
England revision of Congregationalist
doctrine then almost a century old.
Church membership had originally been

granted to the children of parents who
had confessed to a personal experience
of conversion; the Half-Way Covenant
extended this provision to the third
generation, even though neither they nor
their parents had made a confession.

Edwards' real purpose, therefore, was to destroy his listeners' lethargic assumption that once they were members of the visible church they were also quite surely regenerated children of God. For their own salvation, they must recognize their total and inherited depravity and that the "mere good pleasure" of God

of God must determine whether or not they should be saved.

The sermon follows the traditional three-part pattern: an elucidation of a Biblical text, the Calvinistic doctrine depending upon it, and the application of the text to the contemporary situation. The text is that of the first edition of 1741, except that we have reduced capital initials to lower case whenever they represent the arbitrary adornment of the period but distract the modern reader's attention. 4. In Calvinistic doctrine as formulated in the Westminster Confession, the "means of grace" are supplied by the ordinances, which "are the preaching of the word and the administration of the sacraments of baptism and the Lord's Supper." Edwards is here drawing a parallel between his own people and the Israelites, both "God's visible people”: the Israelites' "means of grace" were embodied in the Ten Commandments.

The expression that I have chosen for my text, Their foot shall slide in due time, seems to imply the following things, relating to the punishment and destruction that these wicked Israelites were exposed to.

1. That they were always exposed to destruction, as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction's coming upon them, being represented by their foot's sliding. The same is expressed, Psal. lxxiii.18. Surely thou didst set them in slippery places; thou castedst them down into destruction.

2. It implies that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall; he can't foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once, without warning. Which is also expressed in that, Psal. lxxiii. 18, 19. Surely thou didst set them in slippery places; thou castedst them down into destruction. How are they brought into desolation as in a moment?

3. Another thing implied is that they are liable to fall of themselves, without being thrown down by the hand of another. As he that stands or walks on slippery ground, needs nothing but his own weight to throw him down.

4. That the reason why they are not fallen already, and don't fall now, is only that God's appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall as they are inclined by their own weight. God won't hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands in such slippery declining ground on the edge of a pit that he can't stand alone, when he is let go he immediately falls and is lost.

The observation from the words that I would now insist upon

is this,

There is nothing that keeps wicked men, at any one moment, out of Hell, but the mere pleasure of God.

By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God's mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment.

5. Much of this chapter of Deuteronomy is a song sung by Moses to the Israelites, exhorting them to repent and prepare for the promised land after

they had fallen into the ways of transgression that culminated in the worship of the golden calf.

The truth of this observation may appear by the following considerations.

1. There is no want of power in God to cast wicked men into Hell at any moment. Men's hands can't be strong when God rises up: the strongest have no power to resist him, nor can any deliver out of his hands.

He is not only able to cast wicked men into Hell, but he can most easily do it. Sometimes an earthly prince meets with a great deal of difficulty to subdue a rebel, that has found means to fortify himself, and has made himself strong by the numbers of his followers. But it is not so with God. There is no fortress that is any defence from the power of God. Tho' hand join in hand, and vast multitudes of God's enemies combine and associate themselves, they are easily broken in pieces: they are as great heaps of light chaff before the whirlwind; or large quantities of dry stubble before devouring flames. We find it easy to tread on and crush a worm that we see crawling on the earth; so ’tis easy for us to cut or singe a slender thread that any thing hangs by; thus easy is it for God when he pleases to cast his enemies down to Hell. What are we, that we should think to stand before him, at whose rebuke the earth trembles, and before whom the rocks are thrown down?

2. They deserve to be cast into Hell; so that divine Justice never stands in the way, it makes no objection against God's using his power at any moment to destroy them. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine Justice says of the tree that brings forth such grapes of Sodom, Cut it down, why cumbreth it the ground, Luke xiii. 7. The sword of divine Justice is every moment brandished over their heads, and 'tis nothing but the hand of arbitrary mercy, and God's mere will, that holds it back.

3. They are already under a sentence of condemnation to Hell. They don't only justly deserve to be cast down thither; but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to Hell. John iii. 18. He that believeth not is condemned already. So that every unconverted man properly belongs to Hell; that is his place; from thence he is. John viii. 23. Ye are from beneath. And thither he is bound; 'tis the place that justice, and God's word, and the sentence of his unchangeable law assigns to him.

6. It is implicit in the doctrine of unconditional election that God is sovereign and under no obligation to

rescue unregenerate man who has disobeyed God's commands.

4. They are now the objects of that very same anger and wrath of God that is expressed in the torments of Hell: and the reason why they don't go down to Hell at each moment, is not because God, in whose power they are, is not then very angry with them; as angry as he is with many of those miserable creatures that he is now tormenting in Hell, and do there feel and bear the fierceness of his wrath. Yea God is a great deal more angry with great numbers that are now on earth, yea doubtless with many that are now in this congregation, that it may be are at ease and quiet, than he is with many of those that are now in the flames of Hell.

So that it is not because God is unmindful of their wickedness, and don't resent it, that he don't let loose his hand and cut them off. God is not altogether such an one as themselves, tho’ they may imagine him to be so. The wrath of God burns against them, their damnation don't slumber, the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them, the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened her mouth under them.

5. The Devil stands ready to fall upon them and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The Scripture represents them as his goods, Luke xi. 21. The devils watch them; they are ever by them, at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back; if God should withdraw his hand, by which they are restrained, they would in one moment fly upon their poor souls. The old Serpent is gaping for them; Hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost.

6. There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell fire, if it were not for God's restraints. There is laid in the very nature of carnal men a foundation for the torments of Hell: there are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell fire. These principles are active and powerful, and exceeding violent in their nature, and if it were not for the restraining hand of God upon them, they would soon break out, they would flame out after the same manner as the same corruptions, the same enmity does in the hearts of damned souls, and would beget the same torments

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