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Leon Morris. Gerstner reflects, by the very nature of the case, the far greater honor on myself. We will see that Edwards not only maintained the doctrine of the covenant of grace, but did so within the framework of distinctive Reformed or Calvinistic doctrines. One must be alerted to the fact that Edwards distinguished three covenants grace, redemption, and works , though in one sense he treated them as three aspects of one covenant.

The Works of President Edwards (10 vols.) | Bible Study at its best - Logos Bible Software

The covenant of grace between Christ and the believer, while a distinct covenantal relation, is an historical manifestation of the covenant of redemption trinitarian. And since in the covenant of redemption Christ is fulfilling the condition of righteousness, there is a sense in which the covenants of grace and redemption are but aspects of the covenant of works. This relationship among the covenants, however, in no way invalidates for Edwards the distinctive doctrine of the covenant of grace.

An irresponsible error too frequently promulgated in discussions on the covenant of grace is that such an emphasis precludes human responsibility. Jonathan Edwards was sensitive to the pulse of Scripture which honors the human activity no less than the divine sovereignty. He saw, as his Calvinistic forefathers saw, that the covenant was a biblical idea capable of expressing the correlation between divine sovereignty and human responsibility.

It is significant that Edwards, as a Calvinist, wrote and preached about the covenant of grace most frequently in the context of distinctly Reformed doctrines. According to Edwards the covenants of redemption and grace are essentially one, yet distinguished. The covenant of redemption, with qualifications, contains the covenant of grace within its boundaries. The certainty of the covenant of redemption is relevant to the believer because the believer in one sense participates in that covenant. As far as sinners are concerned, the covenant of redemption is the eternal basis for the covenant of grace.

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For Christ, however, the covenant of redemption is a covenant of works rather than a covenant of grace. Righteousness and justice are no less eternal attributes of God than His love and mercy.

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The concept of covenantal obligations by means of covenant heads is brought out in a manuscript sermon on Psalm Those that he enters into with the covenant head … wherein promises are made to man indirectly in their representatives, or 2. The covenant of grace or redemption which we have shewed to be the same cannot be called a new covenant, or the second covenant, with respect to the covenant of works; for that is not grown old yet, but is an eternal immutable covenant, of which one jot nor tittle will never fail.

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The distinctive feature of the covenant of grace is in its historical manifestation of the eternal covenant of redemption. May we then speak of a covenant of grace between God the Father and men? Edwards is clearly as concerned to keep the twofold covenant distinguished as he is to insist upon its essential unity. Edwards himself was critical of calling faith the condition of salvation;24 yet all things considered he opted for such a designation.

The condition of the covenant that God has made with Jesus Christ as a publick person is all that Christ has done and suffered to procure redemption. Hence it appears that many of the things promised in both these covenants are the same, but in some things different so that those things that are promises in one of these covenants are conditions in another.

Thus regeneration and closing with Christ is one of the promises of the covenant of the Father with his people.

The Works of President Edwards (10 vols.)

The significance of the marriage covenant is that the persons covenanting give themselves and all that they possess to each other. This union between Christ and His bride has tremendous soteriological implications. In marriage the persons covenanting, giving themselves to each other, do give what they had to each. It was not in any way a long pastorate, and we know that after this he went into the academic realm at Yale where he served as a tutor for two years. However, what one can see in words like this is that Edwards—though he can be thought of as intense, overly studious, and socially inept—had a deep and abiding love for the people of God under his care.

This would be shown in numerous ways throughout his ministry. Jonathan and Sarah met in in New Haven, Connecticut, when Edwards was twenty years old, a graduate student and tutor at Yale. Sarah was then thirteen years old, and she was the daughter of James Pierrepont, the minister of the New Haven church. In thinking of the girl who would become his wife in , Edwards remarked:. They say there is a young lady in New Haven who is beloved of that almighty Being, who made and rules the world, and that there are certain seasons in which this great Being, in some way or other invisible, comes to her and fills her mind with exceeding sweet delight, and that she hardly cares for anything, except to meditate on him — that she expects after a while to be received up where he is, to be raised up out of the world and caught up into heaven; being assured that he loves her too well to let her remain at a distance from him always.

There she is to dwell with him, and to be ravished with his love and delight forever. Therefore, if you present all the world before her, with the richest of its treasures, she disregards it and cares not for it, and is unmindful of any pain or affliction. She has a strange sweetness in her mind, and singular purity in her affections; is most just and conscientious in all her actions; and you could not persuade her to do anything wrong or sinful, if you would give her all the world, lest she should offend this great Being.

She is of a wonderful sweetness, calmness and universal benevolence of mind; especially after those seasons in which this great God has manifested himself to her mind. She will sometimes go about from place to place, singing sweetly; and seems to be always of joy and pleasure; and no one knows for what. She loves to be alone, and to wander in the fields and on the mountains, and seems to have someone invisible always conversing with her.

On August 29, , he went to work his grandfather as an assistant pastor in the church in Northampton. He was ordained on February 15, On February 11, , Stoddard died and Edwards became pastor of the church. To give some context, the church in had approximately members. While spending a great deal of time in his study, he made himself available to his family, took counseling and visitation appointments, and also invested in future ministers, training them for pastoral work in the church.

Along with the John and Charles Wesley, as well as George Whitefield, Edwards stands as one of the most recognized participants and defenders of the First Great Awakening. Once Edwards took over for Stoddard in , he pressed for repentance in Northampton. All of this served as a precursor to the outbreak of revival in New England, which Edwards documented in detail in his work A Faithful Narrative.

In New England from , a religious stirring began as a return to seriousness over religious matters emerged. A number of people were converted and reports were given of individuals forsaking sin in the pursuit of godliness. Due to the meticulous nature of his works on the subject of revival, they became normative for many in his generation, and are still seen by many as standard for assessing revival today.

On June 22, , Edwards was voted out of his pastorate in Northampton. He pleaded with them one last time, saying,. To those who are professors of godliness amongst us. I would now call you to a serious consideration of that great day wherein you must meet him who has heretofore been your pastor, before the Judge, whose eyes are as a flame of fire. I have endeavored, according to my best ability, to search the Word of God, with regard to the distinguishing notes of true piety, those by which persons might best discover their state, and most surely and clearly judge of themselves.

And these rules and marks I have from time to time applied to you, in the preaching of the word, to the utmost of my skill, and in the most plain and searching manner that I have been able; in order to the detecting the deceived hypocrite, and establishing the hopes and comforts of the sincere. And yet 'tis to be feared, that after all that I have done, I now leave some of you in a deceived, deluded state; for 'tis not to be supposed that among several hundred professors, none are deceived.