Curiosmith - Gospel Heritage Literature Edwards, Jonathan

Sermon Chapbook Series

During the eighteenth and nineteenth centuries, church worshipers that heard a moving sermon often requested the sermon for personal study. Many sermons were printed and distributed in booklet form for the edification of those in attendance and others.

Heaven, a World of Charity, or Love

Heaven a World of Charity or LoveBy Jonathan Edwards.

Heaven, a World of Charity, or Love was published in 1852 by Tryon Edwards, the great great grandson of Jonathan Edwards. It was part of a larger work called Charity and its Fruits; or, Christian Love As Manifested in the Heart and Life. The DOCTRINE of this sermon discusses the cause, objects, subjects, circumstances and effects of love in heaven. The APPLICATION of this sermon discusses how happy are those entitled to heaven and how bad hell is for the unredeemed, and a warning to turn to God. (36 pages)

Jonathan Edwards' page.

 

 

 

 

 

 

 

 

 

 

OUTLINE OF THE CONTENTS

Two observations from the text. (Page 3.)

First, That it is mentioned as one great excellence of charity, that it shall remain when all other fruits of the Spirit have failed. (Page 3.)

Second, That this will come to pass in perfect state of the church, when that is in part shall be done away, and that is perfect is come. (Page 3.)

DOCTRINE—HEAVEN IS A WORLD OF CHARITY, OR LOVE.

I. The cause and fountain of love in heaven. (Page 5.)

II. To the objects of love that it contains. (Page 6.)

1. There are none but lovely objects in heaven. (Page 6.)

2. They shall be perfectly lovely. (Page 7.)

3. Shall be all those objects that the saints have set their hearts upon, and which they have loved above all things while in this world. (Page 8.)

III. To the subjects of that love. (Page 9.)

IV. Of the principle of love in heaven. (Page 11.)

1. As to its nature. (Page 11.)

2. As to its degree. (Page 11.)

V. The excellent circumstances in which love shall be exercised and expressed, and enjoyed in heaven. (Page 14.)

1. Love in heaven is always mutual. (Page 14.)

2. The joy of heavenly love shall never be interrupted or damped by jealousy. (Page 15.)

3. There shall be nothing within themselves, to clog or hinder the saints in heaven, in the exercises and expressions of love. (Page 16.)

4. In heaven love will be expressed with perfect decency and wisdom. (Page 17.)

5. There shall be nothing external in heaven, to keep its inhabitants at a distance from each other, or to hinder their most perfect enjoyment of each other's love. (Page 17.)

6. In heaven all shall be united together in very near and dear relations. (Page 18.)

7. In heaven all shall have property and ownership in each other. (Page 18.)

8. In heaven they shall enjoy each others love in perfect and uninterrupted prosperity. (Page 19.)

9. In heaven all things shall conspire to promote their love, and give advantage for mutual enjoyment. (Page 20.)

10. The inhabitants of heaven shall know that they shall forever be continued in the perfect enjoyment of each other's love. (Page 20.)

VI. Of the blessed effects and fruits of this love, as exercised and enjoyed in these circumstances. (Page 21.)

1. The most excellent and perfect behavior of all the inhabitants of heaven toward God and each other. (Page 21.)

2. Perfect tranquillity and joy in heaven. (Page 22.)

APPLICATION (Page 25.)

1. If heaven be such a world as has been described, then we may see a reason why contention and strife tend to darken our evidence of fitness for its possession. (Page 25.)

2. How happy those are who are entitled to heaven. (Page 26.)

First, They are those that have had the principle or seed of the same love that reigns in heaven, implanted in their hearts, in this world, in the work of regeneration. (Page 26.)

Second, They are those who have freely chosen the happiness that flows from the exercise and enjoyment of such love as is in heaven, above all other conceivable happiness. (Page 27.)

Third, They are those who from the love that is in them, are in heart and life, in principle and practice, struggling after holiness. (Page 27.)

3. What has been said on this subject may well awaken and alarm the impenitent. (Page 28.)

First, By putting them in mind of their misery, in that they have no portion or right in this world of love. (Page 28.)

Secondly, By showing them that they are in danger of hell, which is a world of hatred. (Page 29.)

4. Let the consideration of what has been said of heaven, stir up all earnestly to seek after it. (Page 32.)

First, Let not your heart go after the things of this world, as your chief good. (Page 34.)

Second, You must, in your meditations and holy exercises, be much engaged in conversing with heavenly persons, and objects, and enjoyments. (Page 35.)

Third, Be content to pass through all difficulties in the way to heaven. (Page 35.)

Fourth, In all your way let your eye be fixed on Jesus, who has gone to heaven as your forerunner. (Page 35.)

Fifth, If you would be in the way to the world of love, see that you live a life of love; of love to God, and love to men. (Page 36.)

 

God Glorified in Man’s Dependence

God Glorified in Man's Dependence

By Jonathan Edwards.

God Glorified in the Work of Redemption, by the Greatness of Man's Dependence upon Him in the Whole of It, was preached on the Publick Lecture in Boston, July 8, 1731. (First preached in the fall of 1730 in Northampton.) This Thursday lecture was traditionally held at the First Church of Boston. It was to become Jonathan Edwards' first printed sermon. People are dependent on God because of their insufficiency, helplessness, and sinfulness and this sermon explains how God is glorified by this condition. This edition includes the introductory advertisement by Rev.Thomas Prince (Old South Church) and Rev. William Cooper (Brattle Street Church).

Jonathan Edwards' Page.

 

 

OUTLINE OF THE CONTENTS

 

ADVERTISEMENT TO THE READER. (Page 3.)

OBSERVATIONS FROM THE TEXT (Page 6.)

1. What God aims at in the disposition of things in the affair of redemption. viz. that man should not glory in himself, but alone in God. (Page 6.)

2. How this end is attained in the work of redemption, viz. by that absolute and immediate dependence which men have upon God in that work, for all their good. (Page 6.)

a. First, All the good that they have is in and through Christ. (Page 6.)

b. Secondly, That it is God that has given us Christ, that we might have these benefits through him. (Page 6.)

c. Thirdly, It is of him that we are in Christ Jesus, and come to have an interest in him, and so do receive those blessings which he is made unto us. (Page 6.)

DOCTRINE (Page 7.)

I. There is an absolute and universal dependence of the redeemed on God. (Page 7.)

First, The redeemed have all their good of God. (Page 7.)

1. The redeemed have all from the grace of God. (Page 8.)

2. We receive all from the power of God. (Page 10.)

Secondly, They are also dependent on God for all, as they have all through him. (Page 12.)

Thirdly, The redeemed have all their good in God. (Page 13.)

1. The redeemed have all their objective good in God. (Page 14.)

2. The redeemed have all their inherent good in God. (Page 14.)

II. God is glorified in the work of redemption by this means, viz. By there being so great and universal a dependence of the redeemed on him. (Page 16.)

1. Man hath so much the greater occasion and obligation to notice and acknowledge God's perfections and all-sufficiency. (Page 16.)

2. It appears that the creature is nothing, and that God is all. (Page 17.)

3. Provision is made that God should have our whole souls, and should be the object of our undivided respect. (Page 18.)

USE (Page 18.)

1. God hath made man's emptiness and misery, his low, lost, and ruined state, an occasion of the greater advancement of his own glory, that there is now much more universal and apparent dependence of man on God. (Page 18.)

2. Doctrines and schemes of divinity that are in any respect opposite to such an absolute and universal dependence on God, derogate from his glory, and thwart the design of our redemption. (Page 19.)

3. There is included in the nature of faith, a sensible acknowledgment of absolute dependence on God in this affair. (Page 20.)

4. Let us be exhorted to exalt God alone, and ascribe to him all the glory of redemption. (Page 20.)

 

A Divine and Supernatural Light

A Divine and Supernatural LightBy Jonathan Edwards.

A Divine and Supernatural Light, Immediately Imparted to the Soul by the Spirit of God, Shown to Be Both a Scriptural and Rational Doctrine, was preached by Jonathan Edwards in Northampton, Massachusetts in 1734. Jonathan Edwards explains how the flesh and blood of the natural world differs from the work of the Holy Spirit. He contrasts having an intellectual knowledge of the matters of God, with having supernatural experiential knowledge of the matters of God.

Jonathan Edwards' page.

 

 

 

 

OUTLINE OF THE CONTENTS

 

Christ says as he does to Peter and of Peter in the text:

1. That Peter is pronounced blessed. (Page 4.)

2. That God, and he only, had revealed it to him. (Page 4.)

First, How peculiarly favored he was of God above others.

Secondly, This knowledge is above any that flesh and blood can reveal.

DOCTRINE (Page 5.)

I. Show what this divine light is. (Page 6.)

First, in a few things what it is not. (Page 6.)

1. Not those convictions that natural men may have of their sin and misery.

2. Not any impression made upon the imagination.

3. Not any new truths or propositions not contained in the word of God.

4. Not every affecting view that men have of religious things.

Secondly, Positively what this spiritual and divine light is. (Page 9.)

1. A true sense of the divine excellency of the things of religion.

2. A conviction of the truth and reality of them.

First, Indirectly, and that two ways.

1. The mind becomes susceptive of the due force of rational arguments for their truth.

2. It not only removes the hindrances of reason, but positively helps reason.

Secondly, The excellency of these things is so superlative.

II. The light is given immediately by God, and not obtained by natural means. (Page 12.)

1. It is not intended that the natural faculties are not used in it. (Page 13.)

2. It is not intended that outward means have no concern in this affair. (Page 13.)

3. It does not use of any means that operate by their own power. (Page 13.)

III. Show the truth of the doctrine. (Page 14.)

First, This doctrine is scriptural. (Page 14.)

Secondly, This doctrine is rational. (Page 17.)

1. If it were seen, it would most evidently distinguish divine things.

2. There may be such a thing as seeing it.

3. This knowledge should be given immediately by God, and not be obtained by natural means.

CONCLUSION (Page 21.)

First, God's goodness is shown by the gospel being attainable by persons of mean capacities and advantages, as well as those that are of the greatest parts and learning. (Page 21.)

Secondly, This doctrine may well put us upon to examine ourselves, whether we have ever had this divine light let into our souls. (Page 21.)

Thirdly, All may hence be exhorted, earnestly to seek this spiritual light. (Page 22.)

1. It is the most excellent and divine wisdom that any creature is capable of.

2. This knowledge is that which is above all others sweet and joyful.

3. It influences the inclination, and changes the nature of the soul.

4. This light, and this only, has its fruit in an universal holiness of life.