The Most High A Prayer Hearing God – Jonathan Edwards (1735)

jonathan-edwardsPsalm 65:2 is Edwards text in the winter of 1735, January 8.

O you who hears prayer, to you shall all flesh come.

Doctrine – It is the character of the Most High, that he is a God who answers prayer.

Four headings drive the sermon.

1. The Most High is a God that Hears Prayer

Though he is infinitely above all, and stands in no need of creatures; yet he is graciously pleased to take a merciful notice of poor worms in the dust.

Edwards argues that God not only accepts the supplications of all the saints; he does so willingly with favor.  He adds, “While they are praying, he gives them sweet views of his glorious grace, purity, sufficiency, and sovereignty; and enables them, with great quietness, to rest in him, to leave themselves and their prayers with him, submitting to his will, and trusting in his grace and faithfulness.”

2. He is Eminently Such a God

Edwards provides several examples of how God answers prayer:

  • In his giving such free access to him by prayer.
  • That God is eminently of this character, appears in his hearing prayer so readily.
  • That the Most High is eminently one that hears prayer, appears by his giving so liberally in answer to prayer.
  • That God is eminently of this character, appears by the greatness of the things which he hath often done in answer to prayer.
  • This truth appears, in that God is, as it were, overcome by prayer.

3. Reasons for the Doctrine

A crucial point that Edwards makes is that God answers prayer because “he is a God of infinite grace and mercy.”

  • He hath by his blood made atonement for sin; so that our guilt need not stand in the way, as a separating wall between God and us, and that our sins might not be a cloud through which our prayers cannot pass.
  • Christ, by his obedience, has purchased this privilege, viz, that the prayers of those who believe in him should be heard.
  • Christ enforces the prayers of his people, by his intercession at the right hand of God in heaven.

Application

Edwards draws out many practical applications, the chief of which alerts the saints to make good use of prayer; to be prayer warriors in this wicked age.

“Seeing we have such a prayer-hearing God as we have heard, let us be much employed in the duty of prayer: let us pray with all prayer and supplication: let us live prayerful lives, continuing instant in prayer, watching thereuto with all perseverance; praying always, without ceasing, earnestly, and not fainting.”

 

The Preciousness of Time – Jonathan Edwards (1734)

Time is a precious commodity that must be treasured.  Such is the argument in jonathan-edwardsJonathan Edward’s piece entitled, The Preciousness of Time and the Importance of Redeeming It.

The subject of time was no stranger to Edwards.  He thought about the “improvement” of time often.  Even in his famous 70 resolutions, he addressed the matter of time.

Resolution # 5

Resolved, never to lose one moment of time; but improve it the most

profitable way I possibly can.

It would serve us well, then, to consider the precious matter of time from Jonathan Edwards’ perspective.

Section 1: Why Time is Precious

Jonathan Edwards states four reasons why time is precious.

  1. Because a happy or miserable eternity depends on the good or ill improvement of it.
  2. Time is very short, which is another thing that renders it very precious.
  3. Time ought to be esteemed by us very precious, because we are uncertain of its continuance.
  4. Time is very precious, because when it is past, it cannot be recovered.

Edwards argues in respect to to time, “…When once that [time] is gone, it is gone for ever; no pains; no cost will recover it.”  So typical is this eternal perspective that flows so freely from the pen of the Northampton preacher.  Tragically, many Christ-followers are not following the counsel of this godly man as they squander their time with worldly pursuits.  He reminds us, “Eternity depends on the improvement of time; but when once the time of life is gone, when once death is come, we have no more to do with time; there is no possibility of obtaining the restoration of it, or another space in which to prepare for eternity.”

Section 2: Reflections of Time Past

In section 2, Edwards encourages believers to reflect on time which has been granted in order to prepare for eternity.  Indeed, the argument goes, “Your future eternity depends on the improvement of time.”  He challenges readers, “How have you let the precious golden sands of your glass run?”

Section 3: Who Are Chiefly Deserving of Reproof From the Subject of the Preciousness of Time

Edwards begins section three with a discussion of how people waste their time: “There is nothing more precious, and yet nothing of which men are more prodigal.”  He demonstrates the kinds of people are who reproved for their negligence in this area.

  1. Those who spend a great part of their time in idleness.
  2. They are reproved by this doctrine who spend their time in wickedness, who do not merely spend their time in doing nothing to any good purpose, but spend it to ill purposes.
  3. Those are reproved by this doctrine, who spend their time only in worldly pursuits, neglecting their souls.

Section 4: An Exhortation to Improve Time

“Time is money.”  So goes the conventional wisdom of the day.  Edwards essentially agrees as he argues, “If you have a right conception of these things, you will be more choice of your time than of the most fine gold.”  He exhorts readers with four  bold propositions:

  1. You are accountable to God for your time.
  2. Consider how much time you have lost already.
  3. Consider how time is sometimes valued by those who are come near to the end of it.
  4. Consider what a value we may conclude is set upon time by those who are past the end of it.

Section 5: Advice Respecting the Improvement of Time

Edwards concludes his piece by offering three encouragements with respect to time.

  1. Improve the present time without any delay.
  2. Be especially careful to improve those parts of time which are most precious.
  3. Improve well your time of leisure from worldly business.

The notion of “improving” time is seen throughout the writings of Jonathan Edwards.  He gave a great deal of thought to it and chose to live wisely in light of his discoveries.  Indeed, Jonathan Edwards sought to “live with all his might unto the Lord.”  By God’s grace he accomplished resolution # 5: Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

“Therefore, spend not such opportunities unprofitably, nor in such a manner that you will not be able to give a good account thereof to God.  Waste them not away wholly in unprofitable visits, or useless diversions or amusements.”

– Jonathan Edwards

 

 

 

 

 

 

 

 

WICKED MEN USEFUL IN THEIR DESTRUCTION ONLY (1744) – Jonathan Edwards

Jonathan_Edwards_engravingThe sermon is dated, July 1744.  Jonathan Edwards is thirty-one years of age.  The title of the message is Wicked Men Useful in Their Destruction Only.  The text is Ezekiel 15:2-4.

Doctrine

If men bring forth no fruit to God, they are wholly useless, unless in their destruction.

Edwards seeks to prove his doctrine with four points.

  1. That there can be but two ways in which man can be useful, viz. either in acting, or in being acted upon.
  2. That man can no otherwise be useful actively than by bringing forth fruit to God; serving God and living to his glory.
  3. That if he bring not forth fruit to God, there is no other way in which he can be passively useful, but in being destroyed.
  4. In that way he may be useful without bearing fruit.

The key to this sermon is perspective.  Jonathan Edwards bring a God-centered perspective that readjusts the worldview of the saints.  One example is Edwards’ encouragement to Christ-followers as they gaze upon the damned in eternity future:

When the saints in heaven shall look upon the damned in hell, it will serve to give them a greater sense of their own happiness.  When they shall see how dreadful the anger of God is, it will make them the more prize his love.  They will rejoice the more, that they are not the objects of God’s anger, but of his favor; that they are not the subjects of his dreadful wrath, but are treated as children, to dwell in the everlasting embraces of his love.  The misery of the damned will give them a greater sense of the distinguishing grace and love of God to them, that he should from all eternity set his love on them, and make so great a difference between them and others who are of the same species, and have deserved no worse of God than they.  What a great sense will this give them of the wonderful grace of God to them!  and how will it heighten their praises!  with how much greater admiration and exultation of soul will they sing of the free and sovereign grace of God to them!

Application

Four thoughts are offered by way of application by Jonathan Edwards:

First —We may learn, how just and righteous God is in the destruction of those who bring forth no fruit to him.

Second — This subject ought to put you upon examining yourselves, whether you be not wholly useless creatures.  

Third — Another use of this subject may be of conviction and humiliation to those who never have brought forth any fruit to God.

Fourth — May people bring forth fruit to God’s glory.

In typical Edwardsean form, the Puritan preacher calls people to fulfill the reason for their creation, namely – to glorify the great God of the universe!

 

THE CHRISTIAN PILGRIM – Jonathan Edwards

Jonathan_Edwards_engravingJonathan Edwards reminds readers that there are on a journey towards heaven. The title of the message is The Christian Pilgrim.

Section 1 – A Pilgrimage to Heaven

“We ought above all things to desire a heavenly happiness; to be with God; and dwell with Jesus Christ,” argues the Puritan divine. This is a journey to heaven, which is the way of holiness. Such a journey requires travelers to set aside anything that hinders progress to our heavenly home (Heb. 12:1). Edwards continues,

We should travel on in the way of obedience to all God’s commands, even the difficult as well as the easy; denying all our sinful inclinations and interests. The way to heaven is ascending; we must be content to travel up hill, though it be hard and tiresome, and contrary to the natural bias of our flesh. We should follow Christ; the path he travelled, was the right way to heaven … The way to heaven is a heavenly life; an imitation of those who are in heaven, in their holy enjoyments, loving, adoring, serving, and praising God and the Lamb. Even if we could go to heaven with the gratification of our lusts, we should prefer a way of holiness and conformity to the spiritual self-denying rules of the gospel.

The highway to heaven is a difficult journey; one that will be met with hardship along the way. However difficult the journey may be, travelers must be constantly growing in holiness: “We should be endeavoring to come nearer to heaven, in being more heavenly; becoming more and more like the inhabitants of heaven … We ought to be hungering and thirsting after righteousness; after an increase in righteousness” (1 Pet. 2:2).

Section 2 – Why the Christian’s Life is a Pilgrimage

Edwards marks out four specific reasons that our life on this earth is a mere pilgrimage.

  1. This world is not our abiding place.
  2. The future world was designed to be our settled and everlasting abode.
  3. Heaven is that place alone where our highest end, and highest good, is to be obtained.
  4. Our present state, and all that belongs to it, is designed by him that made all things, to be wholly in order to another world.

Section 3 – Instruction Afforded by the Consideration that Life is a Pilgrimage to Heaven

Edwards infuses his readers with heavenly perspective in section three. He is quick to remind them of the heavenly lot of Christ-followers: “If they lived a holy life, then their lives were a journey towards heaven. And why should we be immoderate in mourning, when they are got to their journey’s end? Death, though it appears to us with a frightful aspect, is to them a great blessing. Their end is happy, and better than their beginning.”

Section 4 – An Exhortation in the Journey to Heaven

Edwards concludes by encouraging his readers to think much about heaven: “Labour to obtain such a disposition of mind that you may choose heaven for your inheritance and home; and may earnestly long for it, and be willing to change this world, and all its enjoyments, for heaven.”

THE NATURE AND END OF EXCOMMUNICATION – Jonathan Edwards

Jonathan_Edwards_engravingThe Nature and End of Excommunication is a timely and practical sermon.  For many churches in our generation simply refuse to exercise church discipline on the unrepentant.  This act of passivity is not only cause for grave concern; it is a violation of Scripture.

Edwards utilizes 1 Cor. 5:11 as his text:

But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one.” (1 Cor. 5:11, ESV)

DoctrineThose members of the visible Christian church who are visibly wicked, ought not be tolerate in the church, but should be excommunicated.

Edwards explains and articulates three main headings which support the doctrine.

1. The Nature of Excommunication

Edwards wastes no time explaining the essence of excommunication: “It is a punishment executed in the name and according to the will of Christ, whereby a person who hath heretofore enjoyed the privileges of a member of the visible church of Christ, is cast out of the church and delivered unto Satan” (c.f. 2 Cor. 2:6).

Ultimately, church discipline is meant for the good of the person in question and seeks their repentance and restoration to the body of Christ.  Edwards, adds, “Excommunication itself is to be performed as an act of benevolence.  We should seek their good by it; and it is to be used as a means of their eternal salvation.”

2. The Proper Subjects of Excommunication

Those who walk through the process of excommunication are the “visibly wicked.”  Two things mark such a person:

  • By gross sin 
  • By remaining impenitent in their sin

3. The End of Excommunication

Three specific ends are delineated by Edwards:

  • That the church may be kept pure, and the ordinances of God not be defiled.
  • That others may be deterred from wickedness.
  • That the persons themselves may be reclaimed, and that their souls may be saved.

Application

5 points of application are set forth by the preacher from Northampton:

  1. That you tolerate visible wickedness in your members, you will greatly dishonor God, and our Lord Jesus Christ, the religion which you profess, the church in general, and yourselves in particular.
  2. Your own good loudly calls you to the same thing.  From what hath been already said, you see how liable you, as individuals, will be to catch the contagion, which is easily communicated by reason of the natural depravity, in a degree at least, remaining in the best of men.
  3. The good of those who are without should be another motive.
  4. Benevolence towards your offending brethren themselves, calls upon you to maintain discipline in all its parts.
  5. But the absolute authority of Christ ought to be sufficient in this case, if there were no other motive.

These powerful reminders should beckon every church to seriously consider the high calling of operating in a God-glorifying way.  Edwards wonders out loud, “Now, how can you be the true disciples of Christ, if you live in the neglect of these plain positive commands?”  He concludes, “If you strictly follow the rules of discipline instituted by Christ, you have reason to hope for his blessing; for he is wont to bless his own institutions, and to smile upon the means of grace which he hath appointed.”

In this short sermon, Edwards demonstrated the necessity of carrying out church discipline on unrepentant church members.  How very far are so many churches from this biblical model?  How long will it take to come in alignment with the teaching of Scripture?

UNBELIEVERS CONTEMN THE GLORY AND EXCELLENCY OF CHRIST

jonathan-edwardsThe 21st century ushered in a new emphasis that had an effect on ecclesiology and anthropology.  The so-called seeker-sensitive movement held that unregenerate people seek God.  However, the notion that unconverted people seek God is absent from the pages of Scripture.  Jonathan Edwards present the biblical case against such an idea in his sermon, Unbelievers Contemn the Glory of Christ.

The Doctrine

Unbelievers set at nought the glory and excellency of Christ.

Edwards sets forth two propositions that support his doctrine:

  1. They set at nought the excellency of his person.  Christ is a great and glorious person, a person of infinite worthiness, on which account he is infinitely esteemed and loved of the Father, and is continually adored by the angels.
  2. They set at nought his excellency in his work and office.  They are told how glorious and complete a mediator he is, how sufficient to answer all our necessities, and to save sinners to the uttermost; but they make light of it all; yea, they make nothing of it.

Four evidences are presented to support the doctrine:

  1. They never give Christ an honor on account of his glory and excellency.
  2. They have no love to him on account of his glory and excellency.
  3. Unbelievers have no desires after the enjoyment of Christ.
  4. They show that they set at nought the glory and excellency of Christ, in that they seek not a conformity to that glory and excellency.

Application

Edwards argues: “This doctrine may teach us the heinousness of the sin of unbelief, as this sin sets all the glory and excellency of Christ at nought.”

The sermon concludes with four practical applications, each of which are directed to unbelieving people.

  1. Hereby you may be convinced of the greatness of your guilt.
  2. Hereby you may be convinced of your danger.  You must needs think that such guilt will bring great wrath.
  3. You may hence be led to see how worthless many of those things in yourselves are, that you have been ready to make much of.
  4. Hence learn how justly God might forever refuse to give you an interest in Christ.  For why should God give you any part or interest in him who you set at nought, all whose glory and excellency you value not in the least, but rather trample it under your feet.

Jonathan Edward’s sermon is a vivid reminder about the serious nature of the sin of unbelief.  His heart for lost people shines brightly in this sermon.  And his love for God’s glory is manifest as well.