Posts Tagged ‘Jonathan Edwards’
The Westminster Conference will take place later this year, God willing, in central London at Regent Hall on Oxford Street. As usual, there are two days of lectures and discussion, Tuesday 8th and Wednesday 9th December. The outline for the two days is below, and the brochure can be downloaded to obtain the booking form. More information can be found at the conference website.
Sin and sanctification in John Owen (Sinclair Ferguson ~ Elder at St. Peter’s Free Church, Dundee). John Owen is one of the monumental figures of the seventeenth century. His profound scriptural sensitivity to sin and understanding of sanctification form some of the deepest currents of his work both as a theologian and as a pastor. This paper will explore these complementary and contradictory elements of Christian experience through the lens of Owen’s wrestling with the issues.
“On the side of God”: Andrew Fuller’s pastoral theology (Jeremy Walker ~ Pastor of Maidenbower Baptist Church, Crawley). Andrew Fuller is recognised as a theologian and for his friendship with and support of William Carey. However, these labours cannot be divorced from his principles and practices as a pastor and a preacher. This was his primary calling. It informed and was expressed in everything else in which he was involved. This paper will draw together some of the convictions recorded, conclusions reached and counsels expressed by Andrew Fuller in the realm of pastoral theology.
The atonement and evangelistic preaching in John Owen (David Pfeiffer ~ Minister of Cheltenham Evangelical Free Church). Apparent tensions between convictions about the definite extent of the atonement joined with commitments to the freeness of the gospel offer are perennial issues in Christ’s church. Few men have contended for the former more effectively than John Owen and his works breathe a lively and transparent concern that lost men should trust in the only Saviour of sinners. David Pfeiffer will help us to see these elements of Owen’s labour in healthy parallel.
Erasmus and the Greek New Testament (Peter Hallihan ~ retired from pastoral ministry; Editorial Consultant for TBS). Erasmus of Rotterdam (1469–1536) was the genius sometimes described as the prince of the humanists. Perhaps his most enduring contribution to learning and religion was his edition of the Greek New Testament of 1516, which became the basis of most vernacular translations of the Scriptures for the next three centuries. Peter Hallihan will give us insights into the man and his work, tracing some of his influences and influence.
Jonathan Edwards and the religious affections (Paul Helm ~ formerly Professor of the History and Philosophy of Religion, King’s College, London). The name of Jonathan Edwards, together with select elements of his theology, have become more prominent in the thinking and practice of Reformed evangelicals in recent years. Ready reference is made to well-known but not always well-understood works such as Edwards’ study of the religious affections. Paul Helm will take a fresh look at this book, emphasising its setting and its sources, helping us grasp the substance and application of Edwards’ work.
Isaac Watts and the gift of prayer (Benedict Bird ~ ThM Student and Greek Teacher at London Theological Seminary). Best known for his hymnody, Isaac Watts was also an influential theologian. He considered prayer to be not only a duty but a precious privilege, and he wrote to assist the saints in learning to pray. He showed that prayer is a gift, but one that can be developed. Prayer is not always high on the agenda in the church of Christ, and not often developed to a high degree when it is. In his Guide to Prayer, Watts directs us still to cultivate “this holy skill of conversation with God.”
For those who may be interested, there is a two day Jonathan Edwards conference coming up in Durham next February. The schedule includes John J. Murray on “The influence of Edwards on the Church in Britain” and Gerald McDermott on “Directing Souls: What Pastors Today Can Learn from Edwards’ Ministry”; William Schweitzer takes “Communicate, Interpret and Clarify: Edwards’ Vision for the Ministry”, Nick Batzig addresses “Edwards’ Preaching of Christ in the Song of Songs” and Jon D. Payne “Jonathan Edwards: Calvinist Missionary to the Mohicans”. Douglas Sweeney will teach on “Edwards on the Divinity, Necessity, and Power of the Word of God in the World”, Michael Bräutigam on “Our God is an Awesome God: Sharing Jonathan Edwards’ Vision of God’s Excellencies” and David Filson on “Edwards’ Redemptive Historical Preaching”. William Macleod will be preaching.
More information is available here, where bookings can be made. The price for whole conference (over two days, including all meals but without accommodation) is £75.
Spendid and beautiful:
The true followers of Christ have not only ground of rest and peace of soul, by reason of their safety from evil, but on account of their sure title and certain enjoyment of all that good which they stand in need of, living, dying, and through all eternity. They are on a sure foundation for happiness, are built on a rock that can never he moved, and have a fountain that is sufficient, and can never be exhausted. The covenant is ordered in all things and sure, and God has passed his word and oath, “That by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us.” The infinite Jehovah is become their God, who can do every thing for them. He is their portion who has an infinite fulness of good in himself. “He is their shield and exceeding great reward.” As great a good is made over to them as they can desire or conceive of; and is made as sure as they can desire: therefore they have reason to put their hearts at rest, and be at peace in their minds.
Jonathan Edwards via The Old Guys.
Having recently preached on the topic of assurance, I found this article from the Jollyblogger interesting. He concludes:
So, what do you think? Have I just completely misunderstood Edwards? Am I making excuses for myself? Or is there in truth, as I suspect, a better means of assurance and a better way of spirituality than we have been offered in the religious affections – the way of objectivity as embodied in the teachings of Luther and Calvin, as opposed to the subjectivity embodied in Edwardean religious affections?
For those wrestling – personally or pastorally – with issues of assurance, I think this article raises some excellent questions. As I see it, there is an objective foundation for assurance, and there are some objective indications for the existence of saving faith, but many of those objective indications have a subjective element, in the sense that they are part of our experience. To swerve toward the objective alone, stripped entirely of the subjective, leaves us with a religion that could consist only in mental assent rather than genuine faith; but to abandon the objective in order to rest on the subjective can leave us subject to every whim of soul, every assault of Satan, every tremor of feeling, every trouble of body.
The Jollyblogger is not suggesting that Edwards made the latter error, but I think some of those who follow Edwards might have gone further in that direction than he would have done.
I go out to preach with two propositions in mind. First, everyone ought to give his life to Christ. Second, whether or not anyone gives Him his life, I will give Him mine.
Are you and I afraid to give of our substance to those in need, to invest money, time and energy in the needy? Do we feel that it is foolish, risky, or pointless? Here is an answer from Jonathan Edwards to such unfounded fears:
When men give to the needy, they do as it were sow seed for a crop. When men sow their seed, they seem to throw it away. Yet they do not look upon it as thrown away because, though they expect not the same again, yet they expect much more as the fruit of it. And if it be not certain that they shall have a crop, yet they are willing to run the venture of it; for that is the ordinary way wherein men obtain increase. So it is when persons give to the poor. Though the promises of gaining thereby, in our outward circumstances, perhaps are not absolute; yet it is as much the ordinary consequence of it, as increase is of sowing seed. Giving to the poor is in this respect compared to sowing seed, in Ecc. 11:6, “In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.” By withholding the hand, the wise man means not giving to the poor (see verse 1, 2). It intimates, that giving to the poor is as likely a way to obtain prosperity and increase, as sowing seed in a field.
The husbandman doth not look upon his seed as lost, but is glad that he has opportunity to sow it. It grieves him not that he has land to be sown, but he rejoices in it. For the like reason we should not be grieved that we find needy people to bestow our charity upon. For this is as much an opportunity to obtain increase as the other.
Some may think this is strange doctrine; and it is to be feared, that not many will so far believe it as to give to the poor with as much cheerfulness as they sow their ground. However, it is the very doctrine of the Word of God, 2 Cor. 9:6, 7, 8, “But this I say, He which soweth sparingly, shall reap also sparingly: and he which soweth bountifully, shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound towards you; that ye always having all sufficiency in all things, may abound to every good work.”
It is easy with God to make up to men what they give in charity. Many but little consider how their prosperity or ill success in their outward affairs depends upon Providence. There are a thousand turns of Providence, to which their affairs are liable, whereby God may either add to their outward substance, or diminish from it, a great deal more than they are ordinarily called to give to their neighbors. How easy is it with God to diminish what they possess by sickness in their families, by drought, or frost, or mildew, or vermin; by unfortunate accidents, by entanglements in their affairs, or disappointments in their business! And how easy is it with God to increase their substance, by suitable seasons, or by health and strength; by giving them fair opportunities for promoting their interest in their dealings with men; by conducting them in his providence, so that they attain their designs; and by innumerable other ways which might be mentioned! How often is it, that only one act of providence in a man’s affairs either adds to his estate, or diminishes from it, more than he would need to give to the poor in a whole year.
God hath told us that this is the way to have his blessing attending our affairs. Thus, in the text, Deu. 15:10, “Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and all that thou puttest thine hand unto.” And Pro. 22:9, “He that hath a bountiful eye, shall be blessed.” It is a remarkable evidence how little many men realize the things of religion, whatever they pretend; how little they realize that the Scripture is the Word of God, or if it be, that he speaks true; that notwithstanding all the promises made in the Scripture to bounty to the poor, yet they are so backward to this duty, and are so afraid to trust God with a little of their estates. Observation may confirm the same thing which the Word of God teaches on this head. God, in his providence, generally smiles upon and prospers those men who are of a liberal, charitable, bountiful spirit.
From Jonathan Edwards on Christian Charity
From Ray Ortlund:
One new discovery of the glory of Christ’s face and the fountain of his sweet grace and love will do more towards scattering clouds of darkness and doubting in one minute than examining old experiences by the best mark that can be given a whole year.
Jonathan Edwards, quoted in George M. Marsden, Jonathan Edwards: A Life (New Haven, 2003), page 226.
May every child of God enjoy new discoveries of Christ in worshipping him tomorrow on the day he has set apart to meet with his people.