Jonathan Edwards on SermonAudio

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

In contemporary evangelistic practice, the pastoral response to an awakened sinner often seeks immediate emotional relief, offering swift assurances of safety and a bare presentation of gospel facts. In stark contrast, historic Reformed soul-care—exemplified by John Bunyan's Evangelist, Jonathan Edwards's revival treatises, Thomas Scott's annotations, and the lived experience of David Brainerd—operates on the conviction that true saving faith requires a deep, experimental realization of human inability under the Law before gospel comfort can be rightly embraced. Rather than offering premature assurance to those alarmed about their souls, these historic voices advocate holding forth "more light" to dismantle all self-reliant "twigs" of moral reform, enforcing the urgent command to "flee from the wrath to come." By examining Evangelist's seemingly paradoxical counsel alongside Edwards's theology of religious affections and Brainerd's self-examining piety, this study demonstrates that stripping away false security is not ministerial cruelty, but the highest act of spiritual mercy—forcing the sinner out of self-righteousness and driving him toward true, enduring refuge in the cross of Christ.

Live stream of service and events at Oconee Pres.

In this episode, we dive deep into the remarkable historical accounts of child conversions during the great 18th and 19th-century revivals—from the famous four-year-old Phoebe Bartlett in Jonathan Edwards's Northampton to the quiet, powerful awakenings in the valleys of Wales and the national schools of Ulster. Together, we explore how revival leaders like James Robe, Thomas Phillips, and Asahel Nettleton documented and evaluated these young lives, examining the secret prayer societies children formed in barns and behind hedges, the profound way their simple faith catalyzed entire households, and the careful pastoral discernment used to test genuine spiritual transformation.

This week we finish looking at Ephesians 2:3 and move to 2:4 were we see the great love God showed when He made a way for our Salvation through Christ . We finish looking at Jonathan Edwards', sermon Sinners in the Hands of an Angry God and find where he expanded stark imagery from Scripture as he warned of continuing in life without Christ. We examine examples through scripture of, "But God", moments, were God changes lives by providing a solution to man's coming judgement by providing Christ Jesus.

Many of them wish to be converted from sin to God. They think that they should be ready to give almost all that they have in the world to be converted, and they pray to God to convert them, and seek for conversion, and take advice to that end, and use a great deal of labor for it. But yet if it be considered what conversion is, or what is meant by conversion, viz. the being turned from all their sins to God. They have no desire to be converted, they will not have conversion when it is offered them, when it comes to them they are not willing to be saved from sin, for they are not willing to part with their sins. When they think of the thing in the general, they wish that they were turned from sin. But when it comes to particulars, they cannot comply with it, they love their sins too well. When a particular lust comes and pleads to be indulged and gratified, then in this instance they have no wish to be converted, they are not willing to be turned from their sin altogether, they cannot bear entirely and forever to renounce and reject it. They have a wish to be converted, but not from enjoying their right hands, and right eyes. They pray that they may be thoroughly and savingly converted, and seem to wish and pray for it. But yet when it comes to them, they are not willing for any more than a partial conversion. They cannot comply with a thorough conversion, for a thorough conversion is a turning from every one of their sins. And that proves that they would be willing to be converted from their sins for a little while, but to part with them finally is what they cannot find it in their hearts to comply with.

The sermon argues that the American Revolution was fundamentally a spiritual transformation driven by the Great Awakening rather than merely a political or military event. It contrasts the spiritual slumber and materialism of the early colonies with the fiery, convicting preaching of leaders like Jonathan Edwards and George Whitefield who awakened the people to genuine faith. By examining historical figures such as John Adams and Jonas Clark, the text demonstrates how this religious revival shaped the moral convictions necessary for independence. The preacher uses Ephesians 5 to illustrate the necessity of being filled with the Spirit rather than remaining lukewarm or formal in religion. Ultimately, the message calls for a renewed spiritual fire in the church today, urging believers to wake from their own complacency and seek authentic revival.

Dr. Martyn Lloyd-Jones held the preaching of Samuel Davies in exceptionally high regard, famously telling an American audience:"You Americans do not know one of your greatest preachers." He went on to declare Davies to be "the greatest preacher you have ever produced in this country" (or the finest/most eloquent preacher the American continent has produced). Because of this profound admiration, Lloyd-Jones frequently recommended that those preparing for the ministry study and read Davies' old sermons alongside those of other historical figures like George Whitefield and Jonathan Edwards.

Meditating on the 6th doctrine mentioned in the Introduction to the Sermon Sinners in the Hands of An Angry God, needed to be explored deeper. And 2 more fearful teachings in this doctrine.

Pastor's sermon urges believers to acknowledge their total dependence on God during times of national and personal crisis, using Psalm 80 as the primary text. It highlights the theological necessity of repentance and restoration, emphasizing that true revival begins with individuals turning back to an unmatched and sovereign God. By examining historical examples like Jonathan Edwards and Jacob Duché, the message illustrates how prayer and humility precede divine intervention and national blessing. The preacher challenges the audience to view their circumstances through the lens of God's supreme authority rather than political power or human effort. Ultimately, the sermon calls for personal salvation and communal renewal through a sincere cry for God's help and grace.

What happens when our public religious lives don't match the hidden corners of our hearts? Today, we're diving into the deep end of the human soul with the help of America's greatest spiritual detectives. From Jonathan Edwards' piercing warning that true faith is verified in the dark, to John Owen's ultimate blueprint for a peaceful, focused mind in a world drowning in distraction, we're pulling back the curtain on performative faith. Even legendary statesman Daniel Webster warned over two centuries ago that without a solid moral compass, a nation slides into chaos. If you've ever wondered whether your inner life matches your outer presentation, or if you're just looking for a little unshakeable peace in a loud world, stay with us—this is a conversation you cannot afford to miss."

Revival and The Men God Uses is avaiable in EPUB, PDF and pamphet for from Chapellibrary org.

From the beginning of this journey in 1981, how I was providentially led to my first solid Christian Books. My awakening and my early pilgrimage. How I went from reading Kenneth Hagin and Watchman Nee to within 6 months reading A. W. Pink and Martyn Lloyd-Jones, Spurgeon and Jonathan Edwards. Given in an autobiographical entertaining way.

When they shall meet together at the day of judgment, it will be far otherwise. They will all meet in an unchangeable state. Sinners will be in an unchangeable state. They who then shall be under the guilt and power of sin, and have the wrath of God abiding on them, shall be beyond all remedy or possibility of change, and shall meet their ministers without any hopes of relief or remedy, or getting any good by their means. And as for the saints, they will be already perfectly delivered from all their corruption, temptation, and calamities of every kind, and set forever out of their reach; and no deliverance, no happy alteration, will remain to be accomplished in the use of means of grace, under the administrations of ministers. It will then be pronounced, "He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still."

The sermon examines the Triumphal Entry to warn against fickle faith that seeks personal comfort rather than true spiritual redemption. It contrasts the crowd's immediate shift from praise to condemnation with the need for constant, Christ-like devotion grounded in repentance. The preacher emphasizes that Jesus came primarily to save sinners from God's wrath, not to fulfill earthly political or material expectations. Drawing on Jonathan Edwards and R.C. Sproul, the message critiques emotional religious excitement devoid of genuine contrition. Ultimately, it calls believers to look beyond temporary circumstances toward the eternal joy of Christ's second coming.

The sermon centres on the vital necessity of collective, persistent prayer as modeled by the early church in Acts 1:14, emphasising that prayer is not optional but a commanded response to Christ's promise of the Holy Spirit. Drawing from Jonathan Edwards' call to extraordinary prayer and the prophetic vision of Zechariah 8:20–21, it underscores that God's people are to seek Him together, trusting in His promises for revival, spiritual renewal, and global mission. The message highlights the power of unified prayer—marked by humility, unity across differences, and the absence of judgment—as the foundation for spiritual vitality, warning that neglecting prayer leads to spiritual decline and a life of mediocrity. It affirms that while the Holy Spirit indwells every believer, the Spirit's empowering infilling and outpouring are sought through persistent, corporate intercession, which renews the church and fuels lasting revival. Ultimately, the sermon calls the church to embrace prayer not as a secondary activity but as the lifeblood of faith, the source of true power, and the pathway to God's promised transformation of individuals, communities, and nations.

This is the Chapel Library publication of this sermon. chapellibrary org

Chapel Library is a ministry of Mount Zion Bible Church, a Christ-centered church in Pensacola, Florida. The booklet of this edition of this sermon is available for Free from chapellibrary org

Recorded for the Summer Edition of the Free Grace Broadcaster Issue 276

What it will be like to see there the One we have loved here.

The devotional centers on the enduring importance of obedience to God's Word, drawing from Deuteronomy 12:28 to illustrate that faithful adherence brings not only present blessing but lasting generational impact. It emphasizes that obedience is not merely a legalistic requirement but a pathway to divine favor, spiritual vitality, and the shaping of future generations, as demonstrated by contrasting the godly legacy of Jonathan Edwards with the destructive lineage of Max Jude. The message calls believers to examine their lives through the lens of Psalm 139, inviting repentance and reliance on the Holy Spirit to align with God's will. It challenges modern cultural self-centeredness by urging a generational perspective, where personal choices ripple outward to affect children, grandchildren, and beyond. Ultimately, the sermon presents obedience as a transformative, life-giving response to God's love, rooted in the eternal truth of Scripture and empowered by the Holy Spirit.

Today if you will hear his voice, do not harden your hearts." (Hebrews 3:8,15). Every true prophet (like Jonathan Edwards) warns of letting your heart get hard! "God hardens the hard, stupors the stupid, and curses the cursers."

Today if you will hear his voice, do not harden your hearts." (Hebrews 3:8,15). Every true prophet (like Jonathan Edwards) warns of letting your heart get hard! "God hardens the hard, stupors the stupid, and curses the cursers."

If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.

Do you not see your neighbor suffer, and pinched with want, and you, although sensible of it, harden your hearts against him, and are careless about it? Do you not in such a case, neglect to inquire into his necessities, and to do something for his relief? Is it not your manner to hide your eyes in such cases, and to be so far from devising liberal things, and endeavoring to find out the proper objects and occasions of charity, that you rather contrive to avoid the knowledge of them? Are you not apt to make objections to such duties, and to excuse yourselves?

Inquire whether you do not from time to time injure and defraud those with whom you deal. Are your ways with your neighbor altogether just, such as will bear a trial by the strict rules of the Word of God, or such as you can justify before God? Are you a faithful person? May your neighbors depend on your word? Are you strictly and firmly true to your trust, or anything with which you are betrusted, and which you undertake? Or do you not by your conduct plainly show, that you are not conscientious in such things?

We should be strict to inquire whether or no we have not hitherto allowed ourselves in some or other sinful way, through wrong principles and mistaken notions of our duty. Whether we have not lived in the practice of some things offensive to God, through want of care and watchfulness, and observation of ourselves. We should be concerned to know whether we live not in some way which doth not become the profession we make. And whether our practice in some things be not unbecoming Christians, contrary to Christian rules, not suitable for the disciples and followers of the holy Jesus, the Lamb of God.

The sermon centers on the imperative to test all teachings by the unchanging standard of Scripture, emphasizing that discernment is essential in an age of deception. Drawing from 1 Thessalonians 5:21, it calls believers to 'prove all things' through a fourfold test: the Savior Test (does it exalt Christ?), the Scripture Test (is it consistent with the whole counsel of God?), the Spirit Test (does it align with the Holy Spirit's purpose to glorify Christ?), and the Saint Test (does it conform to historic Christian doctrine?). The preacher underscores that the Bible is the final authority, warning against trusting personal revelations, popular trends, or charismatic claims that contradict Scripture. Rooted in the teachings of Christ, Paul, and Jonathan Edwards, the message affirms that true spiritual work will exalt Christ, oppose sin, uphold Scripture, awaken awareness of eternity, and foster love for God and neighbor. Ultimately, the call is to remain grounded in the Word, study it diligently, and rely on the Holy Spirit's guidance to avoid deception and walk in truth.

About the latter end of August, I again fell under great darkness; it seemed as if the presence of God was clean gone for ever; though I was not so much distressed about my spiritual state, as I was at my being shut out from God's presence, as I then sensibly was. But it pleased the Lord to return graciously to me, not long after.

As a minister of the gospel, he was called to unusual services in that work; and his ministry was attended with very remarkable and unusual events. His course of religion began before the late times of extraordinary religious commotion; yet he was not an idle spectator, but had a near concern in many things that passed at that time.

If you are fully come to a determination concerning the things of religion, that they are true, they will be of weight with you above all things in the world. If you be really convinced that these things are no fable, but reality, it is impossible but that you must be influenced by them above all things in the world; for these things are so great, and so infinitely exceed all temporal things, that it cannot be otherwise. He that really is convinced that there is a heaven and hell, and an eternal judgment; that the soul, as soon as parted from the body, appears before the judgment-seat of God; and that the happiness and misery of a future state is as great as the Scripture represents it; or that God is as holy, just, and jealous, as he hath declared concerning himself in his word.

We should travel on in this way in a laborious manner. — Long journeys are attended with toil and fatigue, especially if through a wilderness. Persons in such a case expect no other than to suffer hardships and weariness. — So we should travel in this way of holiness, improving our time and strength, to surmount the difficulties and obstacles that are in the way. The land we have to travel through, is a wilderness. There are many mountains, rocks, and rough places that we must go over, and therefore there is a necessity that we should lay out our strength. Our whole lives ought to be spent in traveling this road. — We ought to begin early. This should be the first concern, when persons become capable of acting. When they first set out in the world, they should set out on this journey. — And we ought to travel on with assiduity. It ought to be the work of every day. We should often think of our journey's end; and make it our daily work to travel on in the way that leads to it. — He who is on a journey is often thinking of the destined place, and it is his daily care and business to get along and to improve his time to get towards his journey's end. Thus should heaven be continually in our thoughts, and the immediate entrance or passage to it, viz. death, should be present with us. — We ought to persevere in this way as long as we live.

A study of the evangelistic method of Jonathan Edwards in such sermons as Pressing Into Kingdom, God Makes Men Sensible of Their Misery, Tne Manner in which Salvation is to be Sought. Why was there an appeal to mercenary motives? Were the applications what is sometimes labeled "preparationism" in fact so? Was Edwards alone in his instructions to the unconverted sinner, or did this in fact follow the Puritan Tradition? Why has modern evangelism shunned the type of awakening illustrated in Christian in his awakening detailed in the allegory Pilgrim's Progress?

Jonathan Edwards wrote a sermon on the folly of looking back at Sodom when we are told to flee. This is a good sermon to include in this series on the doctrine of eternal punishment.

Many are not sensible enough of the necessity of holiness in order to salvation. Everyone hopes for heaven, but if everyone that hoped for heaven ever got there, heaven by this time would have been full of murderers, adulterers, common swearers, drunkards, thieves, robbers,, and licentious debauchers. It would have been full of all manner of wickedness and wicked men, such as the earth abounds with at this day. There would have been those there that are no better than wild beasts, howling wolves, and poisonous serpents; yea, devils incarnate, as Judas was.

The sermon centers on the high moral and spiritual standards required for church leadership, drawing from 1 Timothy 3 and Titus 1, emphasizing that true qualification for pastor or deacon is not mere human achievement but a life marked by blamelessness, integrity, and consistent holiness both within the home and in the community. It underscores that leadership in the church is not a position of privilege but a sacred responsibility requiring daily surrender to God, with the family serving as the foundational test of character and spiritual maturity. Through the example of Jonathan Edwards, the sermon illustrates how intentional, godly parenting and a life of consistent faithfulness can produce generations of godly influence, while contrasting this with the destructive legacy of moral failure, as seen in the Jukes family. The message calls all believers—regardless of role—to examine their lives, confess sin, pursue a pure conscience, and guard their speech with grace, recognizing that hypocrisy undermines both personal faith and the church's witness. Ultimately, the sermon presents Christian leadership as a 24/7 calling rooted in humility, repentance, and the power of God, urging the congregation to live with integrity so that their faith may be real, not merely apparent.

(Honoring the Ministry of Pr. Dean Kurtz) Psalm 90, attributed to Moses and the oldest psalm in the Bible, delivers a profound call to live with eternal perspective by confronting the brevity, fragility, and moral accountability of human life. It contrasts the everlasting nature of God with the fleeting duration of human existence—where a thousand years are as a single day, and even the longest life is marked by toil, sorrow, and sudden departure. The psalm exposes the illusion of human security, revealing that what seems certain is fragile, what appears hidden is fully known by God, and what feels long is vanishingly brief. Yet in the midst of this sobering reality, the central plea emerges: teach us to number our days, that we may apply our hearts to wisdom. This urgent invitation leads to a series of prayers for divine mercy, joy, and the establishment of our work by God's glory, affirming that though human life is small and temporary, it gains eternal significance when lived under God's favor and for His purposes. The message is not morbid, but deeply wise: only what is done for Christ will last, and thus every moment must be lived with eternity in view. The life of Jonathan Edwards, who resolved to live with all his might and to think constantly of his death, exemplifies the transformative power of this truth, proving that a life shaped by eternal awareness is the only truly meaningful one. The psalm concludes not in despair, but in hope—where the beauty of the Lord is upon us, and the work of our hands is established by an eternal God. This is the enduring legacy of a life lived not for the moment, but for the ages.

Those who, in their wickedness on earth, were companions together, and had a sort of carnal friendship one for another, will here have no appearance of fellowship; but perfect and continual and undisguised hatred will exist between them. As on earth they promoted each other's sins, so now in hell they will promote each other's punishment. On earth they were the instruments of undoing each other's souls—there they were occupied in blowing up the fires of each other's lusts, and now they will blow forever the fires of each other's torments.

We all naturally desire rest and quietness, and if we would obtain it, let us seek that world of peace and love of which we have now heard, where a sweet and blessed rest remaineth for God's people. If we get an interest in that world, then, when we have done with this, we shall leave all our cares, and troubles, and fatigues, and perplexities, and disturbances forever. We shall rest from these storms that are raging here, and from every toil and labor, in the paradise of God.

1 Salmo 22:1-21 Abandonado por Dios. 2 Salmo 22:22-31 Bendecido por Dios.