Blogged Through Books - Altogether Lovely

Blogged Through Books is a series that I hope to continue regularly. I will use posts from this blog that have already been produced for a particular book and will compile them all in one post. This will give the reader access to all of the content concerning particular books, as it appears on this blog, in one convenient location. This edition of BTB covers over 20 posts I, or other bloggers, wrote while reading a collection of Jonathan Edwards sermons entitled Altogether Lovely.

• Altogether Lovely - Christ The Example Of Ministers
• Jonboy's Thoughts
• The Pure in Heart Blessed - Altogether Lovely - Seeing God
• The Pure in Heart Blessed - Altogether Lovely - Seeing God
• The Pure in Heart Blessed - Altogether Lovely - Final Post
• Christ's aims as Mediator
• Altogether Lovely - Jesus Christ the Same Yesterday, Today, and Forever
• Safety, Fullness, and Sweet Refreshment in Christ
• Safety, Fullness, and Sweet Refreshment in Christ
• Blogging through Altogether Lovely Sermon #3
• Altogether Lovely - Christ Exalted, second post
• Altogether Lovely - Christ Exalted
• Divergent Excellencies
• Second Sermon of Altogether Lovely: The Excellency of Christ
• The Excellency of Christ - Post #2
• The Excellency of Christ - Post #3
• Final post on Edwards' The Excellency of Christ
• Edwards on God as our Portion
• God the Best Portion of the Christian - Jonathan Edwards
• Altogether Lovely - God The Best Portion Of The Christian
• Altogether Lovely - God The Best Portion Of The Christian - Final Thoughts
• Reading Together: Altogether Lovely 

Altogether Lovely - Christ The Example Of Ministers

The seventh sermon of Jonathan Edwards from the book Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997) is entitled Christ The Example Of Ministers and was delivered at Portsmouth, at the ordination of the Rev. Mr. Job Strong, June 28, 1749.

The outline for the sermon is as follows:

Doctrine: 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.

I. I would observe wherein ministers of the gospel ought to follow the example of Christ.

II. Give some reasons why they should follow his example.

III. I would endeavor to make a proper application of those things to myself, and others that are called to this work of the ministry.

IV. Show what improvement should be made of them by the people of this church and congregation.

Edwards elaborates his first point in stating, "Then, I would show wherein ministers of the gospel ought, in the work of their ministry, to follow the example of their great Lord and Master, Jesus Christ."

Edwards delivers his first sub-point as such; "First, in general, ministers should follow their Lord and Master in all those excellent virtues, and in that universal and eminent holiness of life, which he set an example of in this human nature."

Under this heading he suggests that ministers should:

• be persons of the same spirit that their Lord was of: the same spirit of humility and lowliness of heart; for the servant is not greater than his Lord
• be of the same spirit of heavenly-mindedness, and contempt of the glory, wealth, and pleasures of this world
• be of the same spirit of devotion and fervent love to God
• follow the example of his prayerfulness
• follow Christ’s example, in his strict, constant, and inflexible observance of the commands which God has given him, touching what he should do and what he should say
• be persons of the same quiet, lamb-like spirit that Christ was of, the same spirit of submission to God’s will, and patience under afflictions, and meekness towards men
• be of the same spirit of zeal, diligence, and self-denial for the glory of God, and advancement for his kingdom, and for the good of mankind; for which things’ sake Christ went though the greatest labors, and endured the most extreme sufferings

His next sub-point is declared, "Second, more particularly should ministers of the gospel follow the example of their great Master, in the manner in which they seek the salvation and happiness of the souls of men." Under this sub-point he lists, in much greater detail, 10 ways in which ministers should follow Christ's example.

1. They should follow his example of love to souls.
2. They should have the same spirit of compassion to men under their spiritual calamities and miseries that he had.
3. Ministers should imitate their great Master in his fervent prayers for the good of the souls of men.
4. Ministers should follow the example of Christ in his diligence and laboriousness in his work.
5. Ministers should follow the example of Christ, in his readiness not only to labor, but suffer, for the salvation of souls, to spend and be spent for them.
6. In like manner should ministers travail for the conversion and salvation of their hearers.
7. They should imitate the faithfulness of Christ in his ministry, in speaking whatsoever God had commanded him, and declaring the whole counsel of God.
8. They should imitate him the manner of his preaching.
9. Ministers should follow their Master in his zeal, so wonderfully mixed and tempered with gentleness and condescension in his dealing with souls, preaching the gospel to the poor, and taking a gracious notice from time to time of little children.
10. And they should imitate their Lord in his following the work of ministry, not from mercenary views, or for the sake of worldly advantages, but for God’s glory, and men’s salvation.

The Pure in Heart Blessed - Altogether Lovely - Final Post

For the final post on The Pure in Heart Blessed I am going to draw your attention to one aspect of Edwards' second point and share a quote from the application portion of the sermon.

The second main point of this sermon is "to be pure in heart, is the certain and only way to attain to this blessedness. 'This blessedness refers to the first point which states that it is a truly blessed thing to the soul of man to see God.

The aspect I will focus on, hence drawing your focus to, is introduced with "But the purity of heart with respect to sin, that may be obtained in this life, consists in the following things". The following things are listed below with some quotes.

1. It implies that the soul sees the filthiness that there is in sin, and accordingly abhors it. "Sin, that is so filthy in itself, is become so sensibly to the man whose heart is pure. He sees its odiousness and deformity, and it is become nauseous to him ... But he who has become pure in heart hates sin. He has antipathy to it. He does not love to be near it. If he sees any of it hanging about him, he abhors himself for it. He seems filthy to himself. He is a burden to himself. He abhors the very sight of it, and shuns the appearance of it. If he sees sin in others, it is a very unpleasant sight to him. As sin, and as committed against God, it is grievous and uncomfortable to him wherever he discovers it. It is because his heart is changed, and God has given him a pure nature."

2. It implies godly sorrow for sin. "The pure heart has not only respect to that spiritual filthiness that is present to abhor it and shun it, but it has also respect to past sin. The consideration of that grieves it; it causes shame and sorrow to think that it ever rejoiced in such defilement, that it ever was so abominable as to love it and feed upon it. Every transgression leaves a filth behind it upon the soul, and this remaining filth occasions pain to the renewed and purified heart. By godly sorrow the heart exerts itself against the filthiness of past sins, and does, as it were, endeavor to cast it off, and purge itself from it."

3. It implies that sin is mortified in the heart, so that it is free from the reigning power and dominion of it. "Though the heart is not perfectly free from all sin, yet a freedom is begun. Before, spiritual filth had the possession of the heart, corruption had the entire government of the soul, every faculty was so wholly defiled by it, that all its acts were filthy, and only filthy, the heart was entirely enslaved to sin ... But now the power of sin is broken, the strong bands by which it was tied and fastened to the heart are in a great measure loosed, so that corruption has no longer the possession and government of the heart as before. The principal seal, the throne of the heart, that was formerly possessed by corruption, is now purged, and filthiness does now as it were only possess the inferior and exterior parts of the soul."

4. The heart that is pure will be continually endeavoring to cleanse itself from all remaining filthiness. "So he who is pure in heart will never suffer himself to live in any sin. If he be overtaken in a fault he will return and cleanse himself again by repentance, and reformation, and a more earnest care that he may avoid that sin for the future."

5. The heart is said to be pure, especially with respect to its cleanness from, and opposition to, the lust of uncleanness. "This kind of wickedness we find to be more especially called uncleanness and filthiness in Scripture. It brings a peculiar turpitude upon the soul, and defiles the temple of God."


Application

We must not think to excuse ourselves by saying that it is God’s work, that we cannot purify our own hearts. For though it be God’s work in one sense, yet it is equally our work in another ... If you do not engage in this work yourselves, and purify your own hearts, they never will be pure. If you do not get a pure heart, the blame of it will be laid to your own backwardness. The unclean soul hates to be purified. It is opposite to its nature. There is a great deal of self-denial in it. But be content to contradict the nature and bent of your own heart, that it may be purified. However grating it may be to you at first, yet consider how blessed the issue will be. Though the road be a little rough in the beginning, yet it will grow pleasanter and pleasanter, till at last it will infallibly lead to that lightsome and glorious country, the inhabitants of which do see and converse with God.

Jonboy's Thoughts

God hates our sins, but not more than He delights in Christ's obedience which he performed on our account. This is a sweet savor to Him, a savor of rest. God is abundantly compensated, and desires no more. Christ's righteousness is of infinite worthiness and merit.

-Jonathan Edwards

The Pure in Heart Blessed - Altogether Lovely - Seeing God

If you recall-see the post below if you do not-the first main point of Edwards in his sermon entitled The Pure in Heart Blessed was "First, it is a truly blessed thing to the soul of man to see God." We have looked at the first two sub-points-again, see the post below-and now we finish this first point in the sermon with a look at what Edwards descibes as "several important and useful reflections."

1. Here we may see one instance wherein the revelation of Jesus Christ excels all human wisdom. It was a thing that had been beyond the wisdom of the world, to tell wherein man’s true happiness consisted ... We can give reasons for it now that it is revealed, and it seems so rational, that one would think the light of nature sufficient to discover it. But we having always lived in the enjoyment of gospel light, and being accustomed to it, are hardly sensible how dependent we are upon it, and how much we should be in the dark about things that now seem plain to us, if we never had had our reason assisted by revelation.
2. Hence we learn the great privilege we have, who possess such advantages to come to the blessedness of seeing God. We have the true God revealed to us in the Word of God, who is the Being in the sight of whom this happiness is to be enjoyed. We have the glorious attributes and perfections of God declared to us. The glory of God in the face of Jesus Christ is discovered in the gospel which we enjoy, his beauties and glories are there as it were pointed forth by God’s own hand to our view, so that we have those means which God hath provided for our obtaining those beginnings of this sight of him which the saints have in this world, in that spiritual knowledge which they have of God, which is absolutely necessary in order to our having it perfectly in another world.
3. This doctrine may lead us to a sense of the blessedness of the heavenly state, and justly cause us to long after it. In heaven the saints do see God, they enjoy that vision of him of which we have been speaking in its perfection. All clouds and darkness are there removed, they there behold the glory and love of God more immediately, and with greater certainty, and a more strong and lively apprehension than a man beholds his friend when he is with him, and sees his face by the noon-day sun, and with far greater advantages for conversation and enjoyment.
4. Hence we learn that a life of holiness is the pleasantest life in this world, because in such a life we have the imperfect beginnings of a blessed and endless sight of God. And so they have somewhat of true happiness while here, they have the seeds of blessedness sown in their souls, and they begin to shoot forth. As for all others, those who do not live a holy life, they have nothing at all of true happiness, because they have nothing of the knowledge of God.

The Pure in Heart Blessed - Altogether Lovely - Seeing God

Continuing on from our previous post about the sermon entitled The Pure in Heart Blessed, we will look at Edwards first and second sub-points under the first main point which is:

I. First, it is a truly blessed thing to the soul of man to see God.

1. What is meant by seeing God.
(1.) It is not any sight with the bodily eyes. The blessedness of the soul does not enter in at that door. This would make the blessedness of the soul dependent on the body, or the happiness of man’s superior part dependent on the inferior.

But the beauty of Christ’s body as seen by the bodily eyes, will be ravishing and delightful, chiefly as it will express his spiritual glory. The majesty that will appear in Christ’s body, will express and show forth the spiritual greatness and majesty of the divine nature. The pureness and beauty of that light and glory will express the perfection of the divine holiness. The sweetness and ravishing mildness of his countenance will express his divine and spiritual love and grace.

(2.) It is an intellectual view by which God is seen.

God is a spiritual being, and he is beheld with the understanding. The soul has in itself those powers which are capable of apprehending objects, and especially spiritual objects, without looking through the windows of the outward senses.

2. I shall now give the reasons why the thus seeing God is that which will make the soul truly happy.
(1.) It yields a delight suitable to the nature of an intelligent creature.

Therefore those delights are most suitable to the nature of man, that are intellectual, which result from the exercises of this noblest, this distinguishing faculty. God, by giving man understanding, made him capable of such delights, and fitted him for them, and designed that such pleasures as those should be his happiness.

(2.) The pleasure which the soul has in seeing God is not only its delight, but it is at the same time its highest perfection and excellency.

To see God is the highest honor and dignity to which the human nature can attain. That intellectual beholding of him is itself the highest excellency of the understanding. The great part of the excellency of man is his knowledge and understanding. But the knowledge of God is the most excellent and noble kind of knowledge.

(3.) The happiness of seeing God is a blessing without any mixture.

This pleasure brings no bitterness with it.

This joy is without mixture, not only as it brings not bitterness with it, but also as it will not suffer any.

(4.) This joy of seeing God is the true blessedness of man because the fountain that supplies it is equal to man’s desire and capacity.

When God gave man his capacity of happiness, he doubtless made provision for the filling of it ... After they have had the pleasure of beholding the face of God millions of ages, it will not grow a dull story. The relish of this delight will be as exquisite as ever, there is enough still for the utmost employment of every faculty.

(5.) This delight in the vision of God hath an unfailing foundation.

If we take pleasure in gratifying our senses, those objects whence we draw our gratifications will perish with the using, and our senses themselves also will be gone, the organs will be worn out, and our whole outward form will turn to dust. If we take pleasure in union with our earthly friends, that union must be broken. The bonds are not durable, but will soon wear asunder ... But he who has the immediate intellectual vision of God’s glory and love, and rejoices in that, has his happiness built upon an everlasting rock.

The Pure in Heart Blessed - Altogether Lovely

We continue with blogging through the sermons compiled in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997). So far, we have looked at God the Best Portion of the Christian; The Excellency of Christ; Christ Exalted; Safety, Fullness, and Sweet Refreshment in Christ; and Jesus Christ, the Same Yesterday, Today, and Forever. Today we begin looking at The Pure in Heart Blessed.

The Pure in Heart Blessed

Edwards builds his sermon from the obvious; Matthew 5:8.

Blessed are the pure in heart: for they shall see God.

Edwards comments on this verse of Scripture stating, "We may observe concerning the words of the text,that Christ pronounces the pure in heart, blessed. Christ here accommodates his instructions to the human nature. He knew that all mankind were in the pursuit of happiness, he has directed them in the true way to it, and he tells them what they must become in order to be blessed and happy ... He gives the reason why such are blessed, or wherein the blessedness of such consists, that they shall see God." (145) In this passage we see the two main points of the sermon, namely that:

I. That Christ pronounces the pure in heart, blessed.
II. He gives the reason why such are blessed, or wherein the blessedness of such consists, that they shall see God.

From the ideas above, Edwards states two more points on which he builds his sermon:

From these words I shall derive two propositions.

First, it is a truly blessed thing to the soul of man to see God.
Second, to be pure in heart, is the certain and only way to attain to this blessedness.

His first main point, in typical Edwardsian fashion, is followed by a multitude of sub and sub-sub-points. We will do our best to blog them plainly.

Here is the structure of the first main point:

I. First, it is a truly blessed thing to the soul of man to see God.

1. What is meant by seeing God.
(1.) It is not any sight with the bodily eyes.
(2.) It is an intellectual view by which God is seen.

2. The reasons why the thus seeing God is that which will make the soul truly happy.
(1.) It yields a delight suitable to the nature of an intelligent creature.
(2.) The pleasure which the soul has in seeing God is not only its delight, but it is at the same time its highest perfection and excellency.
(3.) The happiness of seeing God is a blessing without any mixture.
(4.) This joy of seeing God is the true blessedness of man because the fountain that supplies it is equal to man’s desire and capacity.
(5.) This delight in the vision of God hath an unfailing foundation.

The first and second sub-points are followed by a few reflections:

1. Here we may see one instance wherein the revelation of Jesus Christ excels all human wisdom.
2. Hence we learn the great privilege we have, who possess such advantages to come to the blessedness of seeing God.
3. This doctrine may lead us to a sense of the blessedness of the heavenly state, and justly cause us to long after it.
4. Hence we learn that a life of holiness is the pleasantest life in this world, because in such a life we have the imperfect beginnings of a blessed and endless sight of God.

The above skeleton gives you an idea of the form this sermon takes through the first main point. Our next post on this sermon will take a look at the section of the sermon described above.

Christ's aims as Mediator

From the fifth sermon, Jesus Christ the Same Yesterday, Today, and Forever, in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997).

Christ is the same yesterday, today, and forever, as the end which he aims at in his office. His supreme end in it is the glory of God, as particularly in vindicating the honor of his majesty, justice, and holiness, and the honor of his holy law. For this end did he undertake to stand as a Mediator between God and man, and to suffer for men; that the honor of God’s justice, majesty, and law may be vindicated in his sufferings. And he also undertook the office to glorify the free grace of God. And his special end in his undertaking was the salvation and happiness of the elect. These two ends he has in his eye in all parts of the work of his office. And these two ends he unchangeably aims at. These he sought on entering into covenant with the Father from eternity. These he has sought from the beginning of the world to this time, and these he ever will seek. He does not sometimes pursue one end, and then alter his mind and pursue another. But he ever pursues the same ends.

The two unchangeable ends that Christ aims at in His office as Mediator: the glory of God as seen in his justice and the offered free grace, and, the salvation and happiness of the elect. Thus, he reconciled God to man, and man to God. What a Saviour!

Altogether Lovely - Jesus Christ the Same Yesterday, Today, and Forever

The fifth sermon in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997) is Jesus Christ the Same Yesterday, Today, and Forever
.

Here is a mind-rattling, faith-preserving, heart-warming excerpt from that sermon:

He undertook the office of a Mediator from eternity with delight. He then delighted in the thoughts of saving sinners, and he still delights in it. He never has altered from the disposition to accomplish it. When man actually fell and became a rebel and an enemy, an enemy to his Father and himself; still it was his delight to do the part of a Mediator for him. And when he came into the world, and came to his last agony, when the bitter cup that he was to drink was set before him, and he had an extraordinary view of it, so that the sight of it made “his soul exceeding sorrowful even unto death,” and caused him to “sweat as it were great drops of blood;” still he retained his disposition to do the part of a Mediator for sinners, and delighted in the thoughts of it. So, even when he was enduring the cross, the salvation of sinners was a joy set before him, Heb. 12:2.

I can fathom that in His office as Mediator, Christ never ceases to fulfill His duties. But the fact that He has always delighted in that office and those said duties is incredible. Actually, incredible falls far short; it is beyond comprehension. As Edwards explains this he goes through various stages: Christ delighted to be a Mediator in eternity past; He delighted in it when mankind fell; and He even delighted in it in His life and death. What? Seriously? He delighted in His role as Mediator when He satisfied the wrath and justice of God? He delighted becoming sin for the sinful? He delighted becoming a curse for us? Is Edwards serious? I was riveted as I read this section. And as I was reading the Scripture verse Edwards would use to make his point came into my peripheral vision. Of course! The joy set before Him! The joy set before Him! Hebrews 12:1-2 is as follows, "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God."

Absolutely astounding! Thank you Jesus!

Safety, Fullness, and Sweet Refreshment in Christ

There has been 3 previous posts on this sermon by Edwards. The introductory post was first, followed by posts on the first and second propositions. This post concerns itself with Edwards' third proposition. As well as online, this sermon can be found in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997).

The third proposition is as follows:

There is quiet rest and full refreshment in Christ for sinners that are weary and heavy laden with sin.

Sinners, according to Edwards, fall into two categories in terms of weariness and sin; those who are wearied with sin and those who are weary of sin. The first group, wearied with sin, are "are not wearied with sin from any dislike to it, or dislike of it. There is no sinner that is burdened with sin in the sense in which a godly man carries his indwelling sin ... The unregenerate man has nothing of this nature, for sin is yet his delight, he dearly loves it. If he be under convictions, his love to sin in general is not mortified, he loves it as well as ever, he hides it still as a sweet morsel under his tongue." Rather, those weary with sin are 'awakened sinners'. "Awakened sinners are weary with sin, but not properly weary of it. Therefore, they are only weary of the guilt of sin, the guilt that cleaves to their consciences is that great burden. God has put the sense of feeling into their consciences, that were before as seared flesh, and it is guilt that pains them. The filthiness of sin and its evil nature, as it is an offence to a holy, gracious, and glorious God, is not a burden to them. But it is the connexion between sin and punishment, between sin and God's wrath, that makes it a burden." Or to put it bluntly, as Edwards can do with the best of them, the awakened sinners are "burdened with their sins, not because there is any odiousness in them, but because there is hell in them."

For Edwards, not unexpectedly, Christ is the answer to that burden. First, "He takes away the guilt of sin, from which the soul before saw no way how it was possible to be freed, and which, if it was not removed, led to eternal destruction. When the sinner comes to Christ, it is all at once taken away, and the soul is left free, it is lightened of its burden, it is delivered from its bondage, and is like a bird escaped from the snare of the fowler." And secondly, "Christ puts strength and a principle of new life into the weary soul that comes to him." Finally, Edwards pronounces that "Christ gives to those who come to him such comfort and pleasure as are enough to make them forget all their former labour and travail."

Edwards asks the sinner to consider a few things. Firstly, that "there is no remedy but in Jesus Christ." Second, "that Christ is a remedy at hand." His final consideration for the sinner is great news. "Christ is not only a remedy for your weariness and trouble, but he will give you an abundance of the contrary, joy and delight."

I will stop there, though Edwards goes on to admonish the saint in similar fashion to the sinners. He declares that "There are quiet rest and sweet refreshment in Christ for God's people that are weary. The saints themselves, while they remain in this imperfect state, and have so much remains of sin in their hearts, are liable still to many troubles and sorrows, and much weariness, and have often need to resort anew unto Jesus Christ for rest." He goes on with three specific cases in which Edwards proclaims the rest and refreshment in Christ applies; those under afflictions, those under persecutions, and those under buffetings of Satan. Okay, I'm done ... really.

Safety, Fullness, and Sweet Refreshment in Christ

Moving through the sermon Safety, Fullness, and Sweet Refreshment in Christ, we look into Proposition 2. The introductory post and the post on Proposition 1 can be seen at through corresponding links.

Proposition 2 states, There is provision in Christ for the satisfaction and full contentment of the needy and thirsty soul.This, remember, comes from the Scripture in Isaiah that compared Christ to a river: Each will be like a hiding place from the wind, a shelter from the storm, like streams of water in a dry place, like the shade of a great rock in a weary land.

Edwards describes 2 ways in which Christ is like a river. First, "It is said that Christ is a river of water, because there is such a fulness in him, so plentiful a provision for the satisfaction of the needy and longing soul. When one is extremely thirsty, though it is not a small draught of water will satisfy him, yet when he comes to a river, he finds a fulness, there he may drink full draughts. Christ is like a river, in that he has a sufficiency not only for one thirsty soul, but by supplying him the fountain is not lessened; there is not the less afforded to those who come afterwards. A thirsty man does not sensibly lessen a river by quenching his thirst."

Second, Christ is like a river in that a river " ... is continually flowing, there are fresh supplies of water coming from the fountain-head continually, so that a man may live by it, and be supplied with water all his life. So Christ is an ever-flowing fountain; he is continually supplying his people, and the fountain is not spent. They who live upon Christ, may have fresh supplies from him to all eternity; they may have an increase of blessedness that is new, and new still, and which never will come to an end."

Edwards continues his sermon by illustrating that men crave certain things. "The soul of every man necessarily craves happiness. This is an universal appetite of human nature, that is alike in the good and the bad; it is as universal as the very essence of the soul, because it necessarily and immediately flows from that essence." Edwards indicates another craving; "The soul of every man craves a happiness that is equal to the capacity of his nature. The soul of man is like a vessel; the capacity of the soul is as the largeness or contents of the vessel."

Edwards concludes this proposition by showing that Christ is the full provision for the full satisfaction and contentment of men.

1. The excellency of Christ is such, that the discovery of it is exceedingly contenting and satisfying to the soul.
2. The manifestation of the love of Christ gives the soul abundant contentment.
3. There is provision for the satisfaction and contentment of the thirsty longing soul in Christ, as he is the way to the Father; not only from the fulness of excellency and grace which he has in his own person, but as by him we may come to God, may be reconciled to him, and may be made happy in his favour and love.

Safety, Fullness, and Sweet Refreshment in Christ

From Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997. 81-114)

Having given a general idea of the aims Edwards has is this sermon here, I'll move on to his first proposition. The first proposition is stated, "There is in Christ Jesus abundant foundation of peace and safety for those who are in fear and danger" (84). Edwards contends that there are two kinds of fears which men can be afflicted with; temporal and eternal. Temporal evils, of which men are afraid, can be dealt with: "But Christ is a refuge in all trouble; there is a foundation for rational support and peace in him, whatever threatens us. He, whose heart is fixed, trusting in Christ, need not be afraid of any evil tidings. "As the mountains are round about Jerusalem, so Christ is round about them that fear him" (84). Though these fears are real and significant, Edwards definitely emphasizes the spiritual fears over the temporal ones.

He writes, "But it is the other kind of fear and danger to which we have a principal respect; the fear and danger of God's wrath. The fears of a terrified conscience, the fearful expectation of the dire fruits of sin, and the resentment of an angry God, these are infinitely the most dreadful. If men are in danger of those things, and are not asleep, they will be more terrified than with the fears of any outward evil. Men are in a most deplorable condition, as they are by nature exposed to God's wrath; and if they are sensible how dismal their case is, will be in dreadful fears and dismal expectations" (84) It is key to note that men who do not know Christ may not fear God's wrath, but that is only because they are 'asleep' and not 'sensible' to their condition.

Regardless of the fear, temporal or spiritual, Edwards is confident that "there is abundant foundation for peace and safety in Jesus Christ". (85) He preaches several things in which Christ's provision for peace and safety can be seen:

1. Christ has undertaken to save all such from what they fear, if they come to him.
2. He is chosen and appointed of the Father to this work.
3. If we are in Christ Jesus, justice and the law have its course with respect to our sins, without our hurt.
4. Those who come to Christ, need not be afraid of God's wrath for their sins; for God's honour will not suffer by their escaping punishment and being made happy.
5. Christ is a person so dear to the Father, that those who are in Christ need not be at all jealous of being accepted upon his account.
6. God has given an open testimony that Christ has done and suffered enough, and that he is satisfied with it, by his raising him from the dead.
7. Christ has the dispensation of safety and deliverance in his own hands, so that we need not fear but that, if we are united to him, we may be safe.
8. Christ's love, and compassion, and gracious disposition, are such that we may be sure he is inclined to receive all who come to him. (85-91)

In the next post we will look into how Edwards reflects on the above points.

Blogging through Altogether Lovely Sermon #3

The third sermon in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997. 81-114) is entitled Safety, Fullness, and Sweet Refreshment in Christ. It takes for its Scripture reference Isaiah 32:2.

Each will be like a hiding place from the wind,
a shelter from the storm,
like streams of water in a dry place,
like the shade of a great rock in a weary land.

From this verse, Edwards observes 2 things:

1. The person who is here prophesied of and commended: the Lord Jesus Christ, the King spoken of in the preceding verse, who shall reign in righteousness.

2. The things here foretold of him, and the commendations given him.

Edwards, in his first observation, determines that the verse under consideration was indeed a prophecy about Christ. "This King is abundantly prophesied of in the Old Testament, and especially in this prophecy of Isaiah. Glorious predictions were from time to time uttered by the prophets concerning that great King who was to come: there is no subject which is spoken of in so magnificent and exalted a style by the prophets of the Old Testament, as the Messiah. They saw his day and rejoiced, and searched diligently, together with the angels, into those things." (81-2) In his second observation, Edwards expounds briefly what exactly this verse predicts about Jesus. " "He shall be a hiding-place from the wind, and a covert from the tempest:" that is, he shall be the safety and defence of his people, to which they shall flee for protection in the time of their danger and trouble ... He shall be as "rivers of water in a dry place." ... Christ was typified by the river of water that issued out of the rock for the children of Israel in this desert: he is compared to a river, because there is such a plenty and fulness in him ...He is the "shadow of a great rock in a weary land." Allusion is still made to the desert of Arabia ... They who come to Christ find such rest and refreshment as the weary traveller in that hot and desolate country finds under the shadow of a great rock."(82-3)

After this introduction, Edwards clarifies the three propositions he intends to make in this address:

I. There is in Christ Jesus abundant foundation of peace and safety for those who are in fear and danger. "A man shall be a hiding-place from the wind, a covert from the tempest."

II. There is in Christ provision for the satisfaction, and full contentment, of the needy and thirsty soul. He shall be "as rivers of water in a dry place."

III. There are quiet rest and sweet refreshment in Christ Jesus for him who is weary. He shall be "as the shadow of a great rock in a weary land." (83)

Altogether Lovely - Christ Exalted, second post

Christ Exalted is a sermon in which Edwards outlines the major works of evil and the world and discusses the increase of those evils. From there, he describes how Christ is greatly exalted, exalted over ll the evils he has described. I thought I would use this second post on this sermon (the first can be read here)to show you the evils that Edwards mentions and then his description of how Christ is highly exalted above them.

I. Satan has highly exalted himself, and greatly prevailed. BUT, "Christ appears gloriously above all evil in what he did to procure redemption for us in his state of humiliation, by the righteousness he wrought out, and the atonement he made for sin. The evils mentioned, never seemed so much to prevail against him as in his sufferings. But in them, the foundation was laid for their overthrow. In them he appeared above Satan. Though Satan never exalted himself so high, as he did in procuring these sufferings of Christ; yet, then, Christ laid the foundation for the utter overthrow of his kingdom. He slew Satan, as it were, with his own weapon, the spiritual David cut off this Goliath’s head with his own sword, and he triumphed over him in his cross. " (70-1)
II. Guilt is another evil which has come to a great height in the world. BUT, "In this also Christ appeared gloriously above the guilt of men. For he offered a sacrifice that was sufficient to do away all the guilt of the whole world. Though the guilt of man was like the great mountains, whose heads are lifted up to the heavens; yet his dying love, and his merits, appeared as a mighty deluge that overflowed the highest mountains, or like a boundless ocean that swallows them up, or like an immense fountain of light that with the fullness and redundancy of its brightness, swallows up men’s greatest sins, as little motes are swallowed up and hidden in the disk of the sun. " (71)
III. Corruption and wickedness of heart is another thing that has risen to an exceeding height in the world. BUT, "In this [His humiliation] Christ appeared above all the corruption of man, in that hereby he purchased holiness for the chief of sinners. And Christ in undergoing such extreme affliction, got the victory over all misery; and laid a foundation for its being utterly abolished, with respect to his elect."(71)
IV. Many of the devil’s instruments have greatly prevailed and have been exalted to an exceeding height in the world. It has been so in almost all ages of the world. BUT, "When he ascended up into heaven, he rose far above the reach of the devil and all his instruments, who had before had him in their hands. And now has he sat down at the right hand of God, as being made head over all things to the church, in order to a complete and perfect victory over sin, Satan, death, and all his enemies. It was then said to him, “Sit thou on my right hand, until I make thine enemies thy footstool,” (Psa. 110:1). He entered into a state of glory, wherein he is exalted far above all these evils, as the forerunner of his people, and to make intercession for them, till they also are brought to be with him, in like manner exalted above all evil. " (72)
V. Affliction and misery have also prevailed and risen to an unspeakable height in the world. BUT, "In his resurrection he appeared above all affliction. For though he had been subject to much affliction and overwhelmed in it, he then emerged out of it, as having gotten the victory, never to conflict with any more sorrow." (72)
VI. Death is an evil which has greatly prevailed and made dreadful havoc in this world. BUT, "Christ gloriously appears above all these aforementioned evils, in his glorifying the souls of departed saints in heaven. In this he gives a glorious victory over death. Death by it is turned from an enemy into a servant. And their death, by the glorious change that passes in the state of their souls, is become a resurrection, rather than a death." (73)

From Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997)

Altogether Lovely - Christ Exalted

The third sermon reproduced in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997) is entitled Christ Exalted or JESUS CHRIST GLORIOUSLY EXALTED ABOVE ALL EVIL IN THE WORK OF REDEMPTION. It can be found many places online, including here.

It was delivered in 1738, and has for its text 1 Corinthians 15:25,26. The ESV renders that verse "25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death."

I find that if I can perceive and understand the structure of an Edwards work that I have a much easier time working through it. With that in mind, this first post will simply be to reveal the structure of this sermon so, in a later post, I can blog about its content.

Edwards begins with a brief introduction and 2 observations.

I. Here is one thing wherein appears the glory of that exaltation and dominion, that Christ has as our redeemer, viz. that it issues in the subjection of all enemies under his feet. It is not said all his enemies, possibly because those that shall be put under his feet are not only his enemies, but also the enemies of his Father and of his people. Their being under his feet denotes their being perfectly subdued, and his being gloriously exalted over them. It shall be thus with respect to God’s and his, and his people’s enemies universally, not one excepted; which universality is signified here two ways; all enemies — and the very last enemy: when there shall be but one enemy left, that shall also be put under his feet.

II. We may learn what is here meant by enemies by the particular instance here given as the last that shall be destroyed, viz. death. Which shows that by enemies, is not meant persons only, that set themselves in opposition to God and his people, but evils; whatever is against God and his people, and opposes Christ or his saints, whether they be persons or things.

Edwards then divides his sermon into 3 sections which are described as following:

Section 1 - How evil of all kinds has prevailed and highly exalted itself in the world. This section describes 6 evils and discusses their 'exaltation' in the world.

Section 2 - How Jesus Christ, in the work of redemption, appears gloriously above all these evils. In 6 points corresponding to the 6 above, Edwards explains how Christ is exalted still higher and more gloriously in His redemptive work.

Section 3 - The subject improved and applied. Edwards elaborates on point II above in 3 subsections.

Keep watching for further posts on Christ Exalted.

Divergent Excellencies

From Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997)

Here is a list of some of the divergent excellencies that come together in Christ as described by Jonathan Edwards. For me, these point to several things; clearly to Christ's magnificence, to His having no rival, to His aptness as our Redeemer, and to paradox which seems to be inherent in Christianity.

infinite highness and infinite condescension
infinite justice and infinite grace
infinite grace and infinite mercy
infinite glory and lowest humility
infinite majesty and transcendent meekness
deepest reverence towards God and equality with God
infinite worthiness of good, and the greatest patience under sufferings of evil
exceeding spirit of obedience, with supreme dominion over heaven and earth
absolute sovereignty and perfect resignation
self-sufficiency, and an entire trust and reliance on God

Final post on Edwards' The Excellency of Christ

From Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997)

I have blogged through this sermon in 3 other posts: 1, 2, and 3.

This final post concerns itself with the 'Application' section of this sermon. This sermon is broken up into two main sections. The first section has three main points which are as follows:

I. From this doctrine we may learn one reason why Christ is called by such a variety of names, and held forth under such a variety of representations, in Scripture. It is the better to signify and exhibit to us that variety of excellencies that meet together and are conjoined in him.

II. Let the consideration of this wonderful meeting of diverse excellencies in Christ induce you to accept of him, and close with him as your Saviour. As all manner of excellencies meet in him, so there are concurring in him all manner of arguments and motives, to move you to choose him for your Saviour, and every thing that tends to encourage poor sinners to come and put their trust in him: his fulness and all-sufficiency as a Saviour gloriously appear in that variety of excellencies that has been spoken of.

III. Let what has been said be improved to induce you to love the Lord Jesus Christ, and choose him for your friend and portion. As there is such an admirable meeting of diverse excellencies in Christ, so there is every thing in him to render him worthy of your love and choice, and to win and engage it. Whatsoever there is or can be desirable in a friend, is in Christ, and that to the highest degree that can be desired.

In point two above, Edwards declares that Christ's many and diverse excellencies are good reason for the sinner to put his or her faith in him. Under this heading, Edwards asks the sinner some questions. "

1. "What are you afraid of, that you dare not venture your soul upon Christ? Are you afraid that he cannot save you; that he is not strong enough to conquer the enemies of your soul?" (47)

2. "What is there that you can desire should be in a Saviour, that is not in Christ? Or, wherein should you desire a Saviour should be otherwise than Christ is? What excellency is there wanting? What is there that is great or good; what is there that is venerable or winning; what is there that is adorable or endearing; or, what can you think of that would be encouraging, which is not to be found in the person of Christ? Would you have your Saviour to be great and honourable, because you are not willing to be beholden to a mean person?" (47)

Under this second group of questions above, Edwards points towards two things to help one accept Christ as Saviour.

i) How much Christ appears as the Lamb of God in his invitations to you to come to him and trust in him. With what sweet grace and kindness does he, from time to time, call and invite you.
ii) If you do come to Christ, he will appear as a Lion, in his glorious power and dominion, to defend you. All those excellencies of his, in which he appears as a lion, shall be yours, and shall be employed for you in your defence, for your safety, and to promote your glory; he will be as a lion to fight against your enemies. He that touches you, or offends you, will provoke his wrath, as he that stirs up a lion. Unless your enemies can conquer this Lion, they shall not be able to destroy or hurt you; unless they are stronger than he, they shall not be able to hinder your happiness. (49-51)

The third main point above, III, had some good quotes in it:

Indeed goodness is excellent in whatever subject it be found; it is beauty and excellency itself, and renders all excellent that are possessed of it; and yet most excellent when joined with greatness. (53)

His almighty power, and infinite majesty and self-sufficiency, render his exceeding love and grace the more surprising. And how do his condescension and compassion endear his majesty, power, and dominion, and render those attributes pleasant, that would otherwise be only terrible! (53)

One design of God in the gospel, is to bring us to make God the object of our undivided respect, that he may engross our regard every way, that whatever natural inclination there is in our souls, he may be the centre of it; that God may be all in all. (54)

The glory of Christ as it appears in his divinity, though far brighter, more dazzles our eyes, and exceeds the strength of our sight or our comprehension; but, as it shines in the human excellencies of Christ, it is brought more to a level with our conceptions, and suitableness to our nature and manner, yet retaining a semblance of the same divine beauty, and a savour of the same divine sweetness. (55)

Edwards finishes off his sermon high-lighting two benefits founf in choosing Christ:

1. Christ will give himself to you, with all those various excellencies that meet in him, to your full and everlasting enjoyment. He will ever after treat you as his dear friend; and you shall ere long be where he is, and shall behold his glory, and dwell with him, in most free and intimate communion and enjoyment. (56)
2. By your being united to Christ, you will have a more glorious union with and enjoyment of God the Father, than otherwise could be. For hereby the saints’ relation to God becomes much nearer; they are the children of God in a higher manner than otherwise could be ... So we shall, according to our capacities, be partakers of the Son’s enjoyment of God, and have his joy fulfilled in ourselves ... And by this means we shall come to an immensely higher, more intimate and full enjoyment of God, than otherwise could have been." (59)

Edwards ends with a flourish. Joy is a noticeable focus as Edwards concludes his sermon. Included below are the last two chapters.

And thus is the affair of our redemption ordered, that thereby we are brought to an immensely more exalted kind of union with God, and enjoyment of him, both the Father and the Son, than otherwise could have been. For Christ being united to the human nature, we have advantage for a more free and full enjoyment of him, than we could have had if he had remained only in the divine nature. So again, we being united to a divine person, as his members, can have a more intimate union and intercourse with God the Father, who is only in the divine nature, than otherwise could be. Christ, who is a divine person, by taking on him our nature, descends from the infinite distance and height above us, and is brought nigh to us; whereby we have advantage for the full enjoyment of him. And, on the other hand, we, by being in Christ a divine person, do as it were ascend up to God, through the infinite distance, and have hereby advantage for the full enjoyment of him also.

This was the design of Christ, that he, and his Father, and his people, might all be united in one. John xvii. 21-23. “That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou hast given me, I have given them, that they may be one, even as we are one; I in them and thou in me, that they may be made perfect in one.” Christ has brought it to pass, that those whom the Father has given him should be brought into the household of God; that he and his Father, and his people, should be as one society, one family; that the church should be as it were admitted into the society of the blessed Trinity. (60)

The Excellency of Christ - Post #3

This is the third post on the sermon called The Excellency of Christ as found in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997). You can read #1 here, and #2 here.

This post, again - the third, concerns itself with Edwards' third premise which is as follows:

III. Such diverse excellencies are expressed in him towards men, that otherwise would have seemed impossible to be exercised towards the same object; as particularly these three, justice, mercy, and truth.

To justice, mercy, and truth, Edwards writes "The strict justice of God, and even his revenging justice, and that against the sins of men, never was so gloriously manifested as in Christ. He manifested an infinite regard to the attribute of God’s justice, in that, when he had a mind to save sinners, he was willing to undergo such extreme sufferings, rather than that their salvation should be to the injury of the honour of that attribute" (28).

Under the main point above (III), Edwards preaches five sub-points which he introduces with this: "Having thus shown wherein there is an admirable conjunction of excellencies in Jesus Christ, I now proceed, second, to show how this admirable conjunction of excellencies appears in Christ’s acts"(29). And these acts, as mentioned, are five-fold.

1. It appears in what Christ did in taking on him our nature.
2. This admirable conjunction of excellencies appears in the acts and various passages of Christ’s life.
3. This admirable conjunction of excellencies remarkably appears in his offering up himself a sacrifice for sinners in his last sufferings.
4. It is still manifest in his acts, in his present state of exaltation in heaven.
5. And lastly, this admirable conjunction of excellencies will be manifest in Christ’s acts at the last judgment.
   

It should come as no surprise that Edwards spent the majority of his time on the third point. Christ's atoning work would naturally lend itself to much preaching and would carry the weight of his argument. Thus, Edwards placed seven points expounding how the conjunction of excellencies appears in Christ's sacrifice for sinners. Consider:

1. Then was Christ in the greatest degree of his humiliation, and yet by that, above all other things, his divine glory appears.
2. He never in any act gave so great a manifestation of love to God, and yet never so manifested his love to those that were enemies to God, as in that act. Christ never did any thing whereby his love to the Father was so eminently manifested, as in his laying down his life, under such inexpressible sufferings, in obedience to his command, and for the vindication of the honour of his authority and majesty; nor did ever any mere creature give such a testimony of love to God as that was. And yet this was the greatest expression of his love to sinful men who were enemies to God; Rom. v. 10.
3. Christ never so eminently appeared for divine justice, and yet never suffered so much from divine justice, as when he offered up himself a sacrifice for our sins.
4. Christ’s holiness never so illustriously shone forth as it did in his last sufferings; and yet he never was to such a degree treated as guilty.
5. He never was so dealt with, as unworthy, as in his last sufferings; and yet it is chiefly on account of them that he is accounted worthy.
6. Christ in his last sufferings suffered most extremely from those towards whom he was then manifesting his greatest act of love.
7. It was in Christ’s last sufferings, above all, that he was delivered up to the power of his enemies; and yet by these, above all, he obtained victory over his enemies.

My fourth post, and hopefully last, will consider Edwards' application to this sermon.

The Excellency of Christ - Post #2

I dealt with the first part of this sermon, found in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997), by looking at Edwards' introduction and first major point. It can be seen here. This second post will deal with Edwards' second major point which is:

There do meet in the person of Christ such really diverse excellencies, which otherwise would have been thought utterly incompatible in the same subject; such as are conjoined in no other person whatever, either divine, human, or angelical; and such as neither men nor angels would ever have imagined could have met together in the same person, had it not been seen in the person of Christ. I would give some instances. (22)

There are 7 sub-points under this heading. The seven sub-points correspond with seven ways in which 'diverse excellencies' meet together in the person of Christ. I have listed them below along with some quotes that I found edifying.

1. In the person of Christ do meet together infinite glory and lowest humility. "Infinite glory, and the virtue of humility, meet in no other person but Christ. They meet in no created person; for no created person has infinite glory; and they meet in no other divine person but Christ ... But however he is thus above all, yet he is lowest of all in humility. There never was so great an instance of this virtue among either men or angels, as Jesus. None ever was so sensible of the distance between God and him, or had a heart so lowly before God, as the man Christ Jesus" (23-4).

2. In the person of Christ do meet together infinite majesty and transcendent meekness. "These again are two qualifications that meet together in no other person but Christ. Meekness, properly so called, is a virtue proper only to the creature: we scarcely ever find meekness mentioned as a divine attribute in Scripture; at least not in the New Testament; for thereby seems to be signified, a calmness and quietness of spirit, arising from humility in mutable beings that are naturally liable to be put into a ruffle by the assaults of a tempestuous and injurious world. But Christ being both God and man, hath both infinite majesty and superlative meekness" (23).

3. There meet in the person of Christ the deepest reverence towards God and equality with God. "Christ, when on earth, appeared full of holy reverence towards the Father. He paid the most reverential worship to him, praying to him with postures of reverence ... This became Christ, as one who had taken on him the human nature; but at the same time he existed in the divine nature; whereby his person was in all respects equal to the person of the Father. God the Father hath no attribute or perfection that the Son hath not, in equal degree, and equal glory. These things meet in no other person but Jesus Christ" (24-5)

4. There are conjoined in the person of Christ infinite worthiness of good, and the greatest patience under sufferings of evil. "He was perfectly innocent, and deserved no suffering. He deserved nothing from God by any guilt of his own; and he deserved no ill from men. Yea, he was not only harmless and undeserving of suffering, but he was infinitely worthy; worthy of the infinite love of the Father, worthy of infinite and eternal happiness, and infinitely worthy of all possible esteem, love, and service from all men. And yet he was perfectly patient under the greatest sufferings that ever were endured in this world" (25).

5. In the person of Christ are conjoined an exceeding spirit of obedience, with supreme dominion over heaven and earth. "Christ is the Lord of all things in two respects: he is so, as God-man and Mediator; and thus his dominion is appointed, and given him of the Father. Having it by delegation from God, he is as it were the Father’s vicegerent. But he is Lord of all things in another respect, viz. as he is (by his original nature) God; and so he is by natural right the Lord of all, and supreme over all as much as the Father ... And yet in the same person is found the greatest spirit of obedience to the commands and laws of God that ever was in the universe; which was manifest in his obedience here in this world" (26).

6. In the person of Christ are conjoined absolute sovereignty and perfect resignation. "This is another unparalleled conjunction. Christ, as he is God, is the absolute sovereign of the world; the sovereign disposer of all events. The decrees of God are all his sovereign decrees; and the work of creation, and all God’s works of providence, are his sovereign works. It is he that worketh all things according to the counsel of his own will ... But yet Christ was the most wonderful instance of resignation that ever appeared in the world. He was absolutely and perfectly resigned when he had a near and immediate prospect of his terrible sufferings, and the dreadful cup that he was to drink. The idea and expectation of this made his soul exceeding sorrowful, even unto death, and put him into such an agony, that his sweat was as it were great drops or clots of blood, falling down to the ground" (27).

7. In Christ do meet together self-sufficiency, and an entire trust and reliance on God; which is another conjunction peculiar to the person of Christ. "As he is a divine person, he is self-sufficient, standing in need of nothing. All creatures are dependent on him, but he is dependent on none, but is absolutely independent. His proceeding from the Father, in his eternal generation or filiation, argues no proper dependence on the will of the Father; for that proceeding was natural and necessary, and not arbitrary. But yet Christ entirely trusted in God" (28).

Two more posts should cover this sermon: one on the third major point, and one on the application portion of this sermon. Keep checking in!

Second Sermon of Altogether Lovely: The Excellency of Christ

The second sermon presented in Altogether Lovely (Jonathan, Edwards. Altogether Lovely Jonathan Edwards on the glory and excellency of Jesus Christ. Morgan, PA: Soli Deo Gloria Publications, 1997) comes with the title The Excellency of Christ. Edwards' text for this sermon is Revelation 5:5-6.

And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.” And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain ...

Edwards proposes the purpose he has in this sermon saying, "Many things might be observed in the words of the text; but it is to my present, purpose only to take notice of the two distinct appellations here given to Christ" (16). These two appellations are described: 1) He is called a lion. 2) He is called a lamb.

He makes it clear why he proposes these two descriptions of Christ: "That which I would observe from the words, for the subject of my present discourse, is this: There is an admirable conjunction of diverse excellencies in Jesus Christ" (18)

Continuing to clarify his approach in this sermon, Edwards states the following:

In handling this subject I would, first, show wherein there is an admirable conjunction of diverse excellencies in Christ; second, show how this admirable conjunction of excellencies appear in Christ’s acts; and then make application. (18)

Though Edwards' logic and mind are beyond questioning, following him 'out of the gate' is sometimes a chore. But perhaps that is why he spends so much time mapping out where he plans to go with his sermon.

We have seen that Edwards intends to, firstly, "show wherein there is an admirable conjunction of diverse excellencies in Jesus Christ" (18). This admirable conjunction of diverse excellencies can be, according to Edwards, seen in three things:

I. There is a conjunction of such excellencies in Christ, as, in our manner of conceiving, are very diverse one from another.

II. There is in him a conjunction of such really diverse excellencies, as otherwise would have seemed to us utterly incompatible in the same subject.

III. Such diverse excellencies are exercised in him towards men that otherwise would have seemed impossible to be exercised towards the same object. (18)

Under the first heading, the roman numeral I above, Edwards makes two points. They are seen below with a few quotes that caught my attention.

1. There do meet in Jesus Christ infinite highness and infinite condescension.

Christ, as he is God, is infinitely great and high above all ... Christ is the Creator and great Possessor of heaven and earth. He is sovereign Lord of all. He rules over the whole universe, and doth whatsoever pleaseth him. His knowledge is without bound. His wisdom is perfect, and what none can circumvent. His power is infinite, and none can resist him. His riches are immense and inexhaustible. His majesty is infinitely awful.

And yet he is one of infinite condescension. None are so low or inferior, but Christ’s condescension is sufficient to take a gracious notice of them ..

Yea, so great is his condescension, that it is not only sufficient to take some gracious notice of such as these, but sufficient for every thing that is an act of condescension. His condescension is great enough to become their friend; to become their companion, to unite their souls to him in spiritual marriage. It is enough to take their nature upon him, to become one of them, that he may be one with them. Yea, it is great enough to abase himself yet lower for them, even to expose himself to shame and spitting; yea, to yield up himself to an ignominious death for them. And what act of condescension can be conceived of greater? Yet such an act as this, has his condescension yielded to, for those that are so low and mean, despicable and unworthy! (19-20)

2. There meet in Jesus Christ, infinite justice and infinite grace.

As Christ is a divine person, he is infinitely holy and just; hating sin, and disposed to execute condign punishment for sin. He is the Judge of the world, and the infinitely just Judge of it, and will not at all acquit the wicked, or by any means clear the guilty.

And yet he is infinitely gracious and merciful. Though his justice be so strict with respect to all sin, and every breach of the law, yet he has grace sufficient for every sinner, and even the chief of sinners. (21)

The next post on Edwards will focus on the second way in which the admirable conjunction of diverse excellencies can be seen.