Joy’s Eternal Increase: Edwards on the Beauty of Heaven, by Sam Storms

This message was given at the 2003 Desiring God National Conference.  I listened to it again today, and it is still one of the most encouraging, heart-warming, affection-raising messages I’ve heard.  I think the truths expressed in it, although mind-stretching and, though very high, still admittedly low in comparison to the reality of heaven, are transformative if grasped and taken to heart.  Indeed, I think this message of heaven is fundamental to the Christian life.  It is the great goal for which we have been saved, seeing God (cf. Psa 42.2).

Go here to listen.

The Bible’s Sum and Substance

The sum and substance of the message of the Bible can be summarised in an argument (or syllogism) such as this:

Major Premise: The true Messiah shall be both God and man, from the seed of David.  He shall be born of his heavenly Father’s bosom.  He shall satisfy the law.  He shall offer himself as a sacrifice for the sins of the faithful.  He shall conquer death by dying and rising again.  He shall ascend into heaven.  In due time he shall return for judgment.

Minor Premise: Jesus of Nazareth, the son of Mary, meets all of these requirements.

Conclusion: Therefore Jesus is the true Messiah.

In this syllogism the major premise is the scope or principal burden of the writings of all the prophets.  The minor premise is contained in the writings of the evangelists and apostles.

William Perkins, The Art of Prophesying (originally, 1592), 11.

I love Perkins’ messianic reading of the Bible, understanding the books of the Bible to be strictly and ultimately messianic documents.  I would only add to Perkins’ conclusion that Jesus must, therefore, be wholly believed upon or, as Paul puts it, “(God) commands all people everywhere to repent” (Acts 17.30), on the basis of Christ’s person and work.

On the Importance of Preaching

Through preaching those who hear (effectually) are called into a state of grace, and preserved in it.

William Perkins, The Art of Prophesying, 7.

 

Partakers of the Divine Nature

The soul that is joined to Christ is quickened with a divine life, so we read in 2 Pet 1.4. Where believers are said to be partakers of the divine nature: a very high expression, and warily to be understood. Partakers of the divine nature: not essentially; so it is wholly incommunicable to the creature, nor yet hypostatically, and personally; so Christ only was a partaker of it; but our participation of the divine nature, must be understood in a way proper to believers; that is to say, we partake of it by the inhabitation of the Spirit of God in us, according to 1 Cor 3.16, 17. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” The Spirit, who is God by nature dwells in, and actuates the soul whom he regenerates, and by sanctifying it, causes it to live a divine life: from this life of God the unsanctified are said to be alienated, Eph 4.18, but believers are partakers of it.

John Flavel, The Method of Grace, 89, vol. 2 of 6.

The Excellency of the Power Belongs to God

If you ask, whence hath the word preached this mighty power? The answer must be, neither from itself nor him that preaches it, but from the Spirit of God whose instrument it is, by whose blessing and concurrence with it, it produceth its blessed effects upon the hearts of men.

First, This efficacy and wonderful power is not from the word itself; take it in an abstract notion, separated from the Spirit, it can do nothing: it is called “the foolishness of preaching,” 1 Cor. i.21. Foolishness, not only because the world so accounts it, but because in itself it is a weak and unsuitable, and therefore a very improbable way to reconcile the world to God; that the stony heart of one man should be broken by the words of another man; that one poor sinful creature should be used to breathe spiritual life into another; this could never be if this sword were not managed by an omnipotent hand.

And besides, we know what works naturally, works necessarily; if this efficacy were inherent in the word, so that we should suppose it to work as other natural objects do, then it must needs convert all to whom it is at any time preached, except its effect were miraculously hindered, as the fire when it could not burn the three children; but alas, thousands hear it, that never feel the saving power of it, Isa. liii.1 and 2 Cor. iv. 3, 4.

Secondly, It derives not this efficacy from the instrument by which it is ministered: let their gifts and abilities be what they will, it is impossible that ever such effects should be produced from the strength of their natural or gracious abilities, 2 Cor. iv. 7. “We have this treasure (saith the apostle) in earthen vessels, that the excellency of the power may be of God, and not of us.”

The treasure of the gospel-light is carried in earthen vessels, as Gideon and his men had their lamps in earthen pitchers, or in oyster-shells, for so the word also signifies; the oyster-shell is a base and worthless thing in itself; however, there lies the rich and precious pearl of so great value.  And why is this precious treasure lodged in such weak, worthless vessels? Surely it is upon no other design but to convince us of the truth I am here to prove, that the excellency of the power is of God, and not of us; as it follows in the next words.  To the same purpose speaks the same apostle, 1 Cor 3.7. “So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.”

Not any thing! What can be more diminutively spoken of that gospel-preachers? But we must not understand these words in a simple and absolute, but in a comparative and relative sense; not as if they were not necessary and useful in their place, but that how necessary soever they be, and what excellent gifts soever God hath furnished them with; yet it is neither in their power nor choice to make the word they preach effectual to men; if it were, then the damnation of all that hear us must needs lie at our door; then also, many thousands would have been reconciled to God, which are yet in the state of enmity, but the effect of the gospel is not in our power.

Thirdly, But whatever efficacy it hath to reconcile men to God, it derives from the Spirit of God, whose co-operation and blessing (which is arbitrarily dispensed) gives it all the fruit it hath.

Ministers, saith one, are like trumpets which make no sound, if breath be not breathed into them. Or like Ezekiel’s wheels, which move not unless the Spirit move them; or Elisha’s servant, whose presence doth no good except Elisha’s spirit be there also. For want of the Spirit of God how many thousands of souls do find the ministry to be nothing to them? If it be something to the purpose to any soul, it is the Lord that makes it so. This Spirit is not limited by men’s gifts or parts; he concurs not only with their labours who have excellent gifts, but oftentimes blesses mean, despicable gifts with far greater success.

Suppose, saith Augustine, there be two conduits in a town, one very plain and homely, the other built of polished marble, and adorned with excellent images, as eagles, lions, angels; the water refreshes as its water, and not as it comes from such or such a conduit. It is the Spirit that gives the word all that virtue it hath: he is the Lord of all saving influences: he hath dominion over the word, over our souls, over the times and seasons of conversions; and if any poor creature attend the ministry without benefit, if he go away as he came, without fruit, surely we may say in this case, as Martha said to Christ, in reference to her brother Lazarus, Lord, if thou hadst been here, my brother had not died; so, Lord, if thou hadst been in this prayer, in this sermon, this poor soul had not gone dead and carnal from under it.

– John Flavel, The Method of Grace, 57-59, vol 2 of 6.

I Need to Hear This Again and Again

The sins I had most sense of were pride and wandering thoughts, whereby I mocked God.  The former of these cursed iniquities excited me to think of writing, or preaching, or converting heathen, or performing some other great work, that my name might live when I should be dead.  My soul was in anguish and ready to drop into despair, to find so much of that cursed temper.

Vance Christie, David Brainerd: A Flame for God, 133.

All Our Excellencies are Borrowed Excellencies

As no creature (in respect of external abilities) comes under more natural weakness into the world than man, naked, empty, and more shiftless and helpless than any other creature; so it is with his soul, yea, much more than so: all our excellencies are borrowed excellencies, no reason therefore to be proud of any of them, 1 Cor. 4.7. “What hast thou that thou hast not received?  Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?”  What intolerable insolence and vanity would it be for a man that wears the rich and costly robe of Christ’s righteousness, in which there is not one thread of his own spinning, but all made by free grace, and not by free-will, to jet proudly up and down the world in it, as if himself had made it, and he were beholden to none for it?  O man! thine excellencies, whatever they are, are borrowed from Christ, they oblige thee to him, but he can be no more obliged to thee, who wearest them, than the sun is obliged to him that borrows its light, or the fountain to him that draws its water for his use and benefit.

John Flavel, The Method of Grace, 27, vol 2 of 6.