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A Divine And Supernatural Light
Jonathan Edwards (October 5, 1703 – March 22, 1758) was an American revivalist preacher, philosopher, and Congregationalist Protestant theologian. Like most of the Puritans, he held to the Reformed theology. His colonial followers later distinguished themselves from other Congregationalists as "New Lights" (endorsing the Great Awakening), as opposed to "Old Lights" (non-revivalists). Edwards is widely regarded as "one of America's most important and original philosophical theologians". Edwards' theological work is broad in scope, but he was rooted in Reformed theology, the metaphysics of theological determinism, and the Puritan heritage. Recent studies have emphasized how thoroughly Edwards grounded his life's work on conceptions of beauty, harmony, and ethical fittingness, and how central The Enlightenment was to his mindset. Edwards played a critical role in shaping the First Great Awakening, and oversaw some of the first revivals in 1733–35 at his church in Northampton, Massachusetts.
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First published January 1, 1734
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About the author
Jonathan Edwards
1,611 books527 followersLibrarian Note: There is more than one author in the Goodreads database named Jonathan Edwards.
Jonathan Edwards was the most eminent American philosopher-theologian of his time, and a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s.
The only son in a family of eleven children, he entered Yale in September, 1716 when he was not yet thirteen and graduated four years later (1720) as valedictorian. He received his Masters three years later. As a youth, Edwards was unable to accept the Calvinist sovereignty of God. However, in 1721 he came to what he called a "delightful conviction" though meditation on 1 Timothy 1:17. From that point on, Edwards delighted in the sovereignty of God. Edwards later recognized this as his conversion to Christ.
In 1727 he was ordained minister at Northampton and assistant to his maternal grandfather, Solomon Stoddard. He was a student minister, not a visiting pastor, his rule being thirteen hours of study a day. In the same year, he married Sarah Pierpont, then age seventeen, daughter of Yale founder James Pierpont (1659–1714). In total, Jonathan and Sarah had eleven children.
Stoddard died on February 11th, 1729, leaving to his grandson the difficult task of the sole ministerial charge of one of the largest and wealthiest congregations in the colony. Throughout his time in Northampton his preaching brought remarkable religious revivals.
Yet, tensions flamed as Edwards would not continue his grandfather's practice of open communion. Stoddard believed that communion was a "converting ordinance." Surrounding congregations had been convinced of this, and as Edwards became more convinced that this was harmful, his public disagreement with the idea caused his dismissal in 1750.
Edwards then moved to Stockbridge, Massachusetts, then a frontier settlement, where he ministered to a small congregation and served as missionary to the Housatonic Indians. There, having more time for study and writing, he completed his celebrated work, The Freedom of the Will (1754).
Edwards was elected president of the College of New Jersey (later Princeton University) in early 1758. He was a popular choice, for he had been a friend of the College since its inception. He died of fever at the age of fifty-four following experimental inoculation for smallpox and was buried in the President's Lot in the Princeton cemetery beside his son-in-law, Aaron Burr.
Jonathan Edwards was the most eminent American philosopher-theologian of his time, and a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s.
The only son in a family of eleven children, he entered Yale in September, 1716 when he was not yet thirteen and graduated four years later (1720) as valedictorian. He received his Masters three years later. As a youth, Edwards was unable to accept the Calvinist sovereignty of God. However, in 1721 he came to what he called a "delightful conviction" though meditation on 1 Timothy 1:17. From that point on, Edwards delighted in the sovereignty of God. Edwards later recognized this as his conversion to Christ.
In 1727 he was ordained minister at Northampton and assistant to his maternal grandfather, Solomon Stoddard. He was a student minister, not a visiting pastor, his rule being thirteen hours of study a day. In the same year, he married Sarah Pierpont, then age seventeen, daughter of Yale founder James Pierpont (1659–1714). In total, Jonathan and Sarah had eleven children.
Stoddard died on February 11th, 1729, leaving to his grandson the difficult task of the sole ministerial charge of one of the largest and wealthiest congregations in the colony. Throughout his time in Northampton his preaching brought remarkable religious revivals.
Yet, tensions flamed as Edwards would not continue his grandfather's practice of open communion. Stoddard believed that communion was a "converting ordinance." Surrounding congregations had been convinced of this, and as Edwards became more convinced that this was harmful, his public disagreement with the idea caused his dismissal in 1750.
Edwards then moved to Stockbridge, Massachusetts, then a frontier settlement, where he ministered to a small congregation and served as missionary to the Housatonic Indians. There, having more time for study and writing, he completed his celebrated work, The Freedom of the Will (1754).
Edwards was elected president of the College of New Jersey (later Princeton University) in early 1758. He was a popular choice, for he had been a friend of the College since its inception. He died of fever at the age of fifty-four following experimental inoculation for smallpox and was buried in the President's Lot in the Princeton cemetery beside his son-in-law, Aaron Burr.
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Displaying 1 - 15 of 15 reviews
November 3, 2022
Out of this week's required reading, I enjoyed this one the most as it was quite captivating from start to finish.
December 3, 2024
Whilst this short work is a fairly in-depth, detailed read, I have found Jonathan Edwards’ assessment of the divine and supernatural light which he defines as a “true sense of the divine excellency of the things revealed in the word of God, and the conviction of the truth and reality of them hence arising”, to be one of the clearest and most wonderful explanation of how the Spirit of God works upon our minds and hearts for salvation.
Edwards goes big on the inadequacy of natural human convictions to be enough to work up a saving understanding of God’s goodness and salvation all by oneself. Indeed, such a saving knowledge is only granted by God himself, infused by the Spirit.
This book has been a helpful perspective shift in my own thinking about Christian salvation, and I think Edwards is quite groundbreaking in how he separates spiritual and intellectual faculties here.
“There is a difference between having an opinion about the goodness of God and loving the goodness of God.”
“Reason may determine… that honey is sweet to others; but it will never give me a perception of its sweetness.”
Edwards goes big on the inadequacy of natural human convictions to be enough to work up a saving understanding of God’s goodness and salvation all by oneself. Indeed, such a saving knowledge is only granted by God himself, infused by the Spirit.
This book has been a helpful perspective shift in my own thinking about Christian salvation, and I think Edwards is quite groundbreaking in how he separates spiritual and intellectual faculties here.
“There is a difference between having an opinion about the goodness of God and loving the goodness of God.”
“Reason may determine… that honey is sweet to others; but it will never give me a perception of its sweetness.”
May 27, 2019
A really good sermon that discusses the different ways that God shows grace to humanity.
Recommended 12+ for topics that may not be understood by younger readers.
Recommended 12+ for topics that may not be understood by younger readers.
September 13, 2018
Originally a sermon in 1734 given by the great theologian Jonathan Edwards, A divine and Supernatural Light is a fantastic book. It was a sermon that helped spark the great awakening.
In his sermon, Edwards clearly defines the workings of God’s grace in the human soul. He defines what he calls “common grace” which acts upon the mind of a common man in a natural sense, and “special grace” which only applies to the true believer and how The spirit acts on the heart and mind of the saint as a new.
“ That there is such a thing, as spiritual and divine light immediately imparted to the soul by God, of a different nature from any that is obtained by natural means.”
Edwards clearly states that “this is not a divine revelation or prophecy with any new dogmas, but instead gives a due apprehension Of God’s beauty.” He gives an illustration of the statement with the example of someone “having the knowledge of honey being sweet and having actually tasted honey and it’s sweetness.” He basically states that there is a difference between “having an opinion of God is holy, and having a sense of God’s sweetness and beauty.”
This was the first book I’ve read from Jonathan Edwards and I absolutely loved it. His sound biblical doctrine and his theological mind gives great insight to the beauty and majesty of God. I most definitely recommend this book.
In his sermon, Edwards clearly defines the workings of God’s grace in the human soul. He defines what he calls “common grace” which acts upon the mind of a common man in a natural sense, and “special grace” which only applies to the true believer and how The spirit acts on the heart and mind of the saint as a new.
“ That there is such a thing, as spiritual and divine light immediately imparted to the soul by God, of a different nature from any that is obtained by natural means.”
Edwards clearly states that “this is not a divine revelation or prophecy with any new dogmas, but instead gives a due apprehension Of God’s beauty.” He gives an illustration of the statement with the example of someone “having the knowledge of honey being sweet and having actually tasted honey and it’s sweetness.” He basically states that there is a difference between “having an opinion of God is holy, and having a sense of God’s sweetness and beauty.”
This was the first book I’ve read from Jonathan Edwards and I absolutely loved it. His sound biblical doctrine and his theological mind gives great insight to the beauty and majesty of God. I most definitely recommend this book.
August 5, 2021
Hauptaussage: "That there is such a thing as a spiritual and divine light, immediately imparted to the soul by God, of a different nature from any that is obtained by natural means."
Highlights:
"1. Those convictions that natural men may have of their sin and misery, is not this spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, and of the anger of God, and their danger of divine vengeance."
"3. This spiritual light is not the suggesting of any new truths or propositions not contained in the word of God. (...) It reveals no new doctrine, it suggests no new proposition to the mind, it teaches no new thing of God, or Christ, or another world, not taught in the Bible, but only gives a due apprehension of those things that are taught in the word of God."
"And it may be thus described: A true sense of the divine excellency of the things revealed in the word of God, and a conviction of the truth and reality of them thence arising. This spiritual light primarily consists in the former of these, viz. A real sense and apprehension of the divine excellency of things revealed in the word of God. A spiritual and saving conviction of the truth and reality of these things, arises from such a sight of their divine excellency and glory; so that this conviction of their truth is an effect and natural consequence of this sight of their divine glory. There is therefore in this spiritual light,
1. A true sense of the divine and superlative excellency of the things of religion; a real sense of the excellency of God and Jesus Christ, and of the work of redemption, and the ways and works of God revealed in the gospel. (...) Thus there is a difference between having an opinion, that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former that knows not how honey tastes; but a man cannot have the latter unless he has an idea of the taste of honey in his mind."
"The mind being sensible of the excellency of divine objects, dwells upon them with delight;"
"3. When it is said that this light is given immediately by God, and not obtained by natural means, hereby is intended, that it is given by God without making use of any means that operate by their own power or natural force. God makes use of means; but it is not as mediate causes to produce this effect. There are not truely any second causes of it; but it is produced by God immediately."
"It need not seem at all strange, that sin should so blind the mind, seeing that men’s particular natural tempers and dispositions will so much blind them in secular matters; as when men’s natural temper is melancholy, jealous, fearful, proud, or the like."
"It is rational to suppose, that it should be beyond man’s power to obtain this light by the mere strength of natural reason; for it is not a thing that belongs to reason, to see the beauty and loveliness of spiritual things; it is not a speculative thing, but depends on the sense of the heart."
"But if we take reason strictly—not for the faculty of mental perception in general, but for ratiocination, or a power of inferring by arguments—the perceiving of spiritual beauty and excellency no more belongs to reason, than it belongs to the sense of feeling to perceive colours, or to the power of seeing to perceive the sweetness of food. It is out of reason’s province to perceive the beauty or loveliness of any thing: such a perception does not belong to that faculty. Reason’s work is to perceive truth and not excellency."
"But persons with an ordinary degree of knowledge are capable, without a long and subtile train of reasoning, to see the divine excellency of the things of religion: they are capable of being taught by the Spirit of God, as well as learned men."
"Thirdly, All may hence be exhorted, earnestly to seek this spiritual light. To influence and move to it, the following things may be considered.
1. This is the most excellent and divine wisdom that any creature is capable of. It is more excellent than any human learning; it is far more excellent than all the knowledge of the greatest philosophers or statesmen. Yea, the least glimpse of the glory of God in the face of Christ doth more exalt and ennoble the soul, than all the knowledge of those that have the greatest speculative understanding in divinity without grace. This knowledge has the most noble object that can be, viz. the divine glory and excellency of God and Christ. The knowledge of these objects is that wherein consists the most excellent knowledge of the angels, yea, of God himself.
2. This knowledge is that which is above all others sweet and joyful. Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from this divine light shining into the soul. This light gives a view of those things that are immensely the most exquisitely beautiful, and capable of delighting the eye of the understanding. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world.
3. This light is such as effectually influences the inclination, and changes the nature of the soul. It assimilates our nature to the divine nature, and changes the soul into an image of the same glory that is beheld. 2 Cor. 3:18. “But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.” This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Saviour: it causes the whole soul to accord and symphonize with it, admitting it with entire credit and respect, cleaving to it with full inclination and affection; and it effectually disposes the soul to give up itself entirely to Christ.
4. This light, and this only, has its fruit in an universal holiness of life. No merely notional or speculative understanding of the doctrines of religion will ever bring to this. But this light, as it reaches the bottom of the heart, and changes the nature, so it will effectually dispose to an universal obedience. It shows God as worthy to be obeyed and served. It draws forth the heart in a sincere love to God, which is the only principle of a true, gracious, and universal obedience; and it convinces of the reality of those glorious rewards that God has promised to them that obey him."
Highlights:
"1. Those convictions that natural men may have of their sin and misery, is not this spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, and of the anger of God, and their danger of divine vengeance."
"3. This spiritual light is not the suggesting of any new truths or propositions not contained in the word of God. (...) It reveals no new doctrine, it suggests no new proposition to the mind, it teaches no new thing of God, or Christ, or another world, not taught in the Bible, but only gives a due apprehension of those things that are taught in the word of God."
"And it may be thus described: A true sense of the divine excellency of the things revealed in the word of God, and a conviction of the truth and reality of them thence arising. This spiritual light primarily consists in the former of these, viz. A real sense and apprehension of the divine excellency of things revealed in the word of God. A spiritual and saving conviction of the truth and reality of these things, arises from such a sight of their divine excellency and glory; so that this conviction of their truth is an effect and natural consequence of this sight of their divine glory. There is therefore in this spiritual light,
1. A true sense of the divine and superlative excellency of the things of religion; a real sense of the excellency of God and Jesus Christ, and of the work of redemption, and the ways and works of God revealed in the gospel. (...) Thus there is a difference between having an opinion, that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former that knows not how honey tastes; but a man cannot have the latter unless he has an idea of the taste of honey in his mind."
"The mind being sensible of the excellency of divine objects, dwells upon them with delight;"
"3. When it is said that this light is given immediately by God, and not obtained by natural means, hereby is intended, that it is given by God without making use of any means that operate by their own power or natural force. God makes use of means; but it is not as mediate causes to produce this effect. There are not truely any second causes of it; but it is produced by God immediately."
"It need not seem at all strange, that sin should so blind the mind, seeing that men’s particular natural tempers and dispositions will so much blind them in secular matters; as when men’s natural temper is melancholy, jealous, fearful, proud, or the like."
"It is rational to suppose, that it should be beyond man’s power to obtain this light by the mere strength of natural reason; for it is not a thing that belongs to reason, to see the beauty and loveliness of spiritual things; it is not a speculative thing, but depends on the sense of the heart."
"But if we take reason strictly—not for the faculty of mental perception in general, but for ratiocination, or a power of inferring by arguments—the perceiving of spiritual beauty and excellency no more belongs to reason, than it belongs to the sense of feeling to perceive colours, or to the power of seeing to perceive the sweetness of food. It is out of reason’s province to perceive the beauty or loveliness of any thing: such a perception does not belong to that faculty. Reason’s work is to perceive truth and not excellency."
"But persons with an ordinary degree of knowledge are capable, without a long and subtile train of reasoning, to see the divine excellency of the things of religion: they are capable of being taught by the Spirit of God, as well as learned men."
"Thirdly, All may hence be exhorted, earnestly to seek this spiritual light. To influence and move to it, the following things may be considered.
1. This is the most excellent and divine wisdom that any creature is capable of. It is more excellent than any human learning; it is far more excellent than all the knowledge of the greatest philosophers or statesmen. Yea, the least glimpse of the glory of God in the face of Christ doth more exalt and ennoble the soul, than all the knowledge of those that have the greatest speculative understanding in divinity without grace. This knowledge has the most noble object that can be, viz. the divine glory and excellency of God and Christ. The knowledge of these objects is that wherein consists the most excellent knowledge of the angels, yea, of God himself.
2. This knowledge is that which is above all others sweet and joyful. Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from this divine light shining into the soul. This light gives a view of those things that are immensely the most exquisitely beautiful, and capable of delighting the eye of the understanding. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world.
3. This light is such as effectually influences the inclination, and changes the nature of the soul. It assimilates our nature to the divine nature, and changes the soul into an image of the same glory that is beheld. 2 Cor. 3:18. “But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.” This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Saviour: it causes the whole soul to accord and symphonize with it, admitting it with entire credit and respect, cleaving to it with full inclination and affection; and it effectually disposes the soul to give up itself entirely to Christ.
4. This light, and this only, has its fruit in an universal holiness of life. No merely notional or speculative understanding of the doctrines of religion will ever bring to this. But this light, as it reaches the bottom of the heart, and changes the nature, so it will effectually dispose to an universal obedience. It shows God as worthy to be obeyed and served. It draws forth the heart in a sincere love to God, which is the only principle of a true, gracious, and universal obedience; and it convinces of the reality of those glorious rewards that God has promised to them that obey him."
November 1, 2019
The Light that Shines in the Darkness
In the 1950s, A. W. Tozer saw the enemy within the church as the Evangelical Rationalists: those who believed that divine truth was confined to words and creeds, and if you held the right opinion on the stated propositions, you had the truth. Today there is an anti-rationalist countermovement that promotes contemplative practices and mysticism, and portrays doctrine as an impediment to authentic religious experience. Jonathan Edwards' sermons on The Divine and Supernatural Light, included in this book, explain why we must have doctrine to enjoy meaningful spiritual experience, and why we must have spiritual experience or be left with a dead letter. It is the remedy for both sterile rationalism and meaningless mysticism.
Edwards begins with Peter's confession of Jesus as the Christ, the Son of the Living God, and Jesus' response: "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven." Matt 16:17. While others through natural reason ("flesh and blood") surmised Jesus to be John the Baptist or Elijah or Jeremiah or one of the prophets, Peter received a true spiritual knowledge of Jesus directly imparted to the soul by God the Father.
There is a difference between having a rational judgment that honey is sweet after being told it is so, and having a sense of its sweetness after tasting. Those whom God enlightens do not merely hold the rational belief that the Son of God is glorious, but they have a sense of his gloriousness in their hearts. It is directly received from God as light from the sun: "For God who commanded the light to shine in the darkness, has shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2 Cor. 4:6.
While the divine light is produced in us directly by God, and is not caused by the word of God, it is not given without the word. The divine light reveals no new doctrine, suggests no new proposition to the mind, and teaches no new thing of God, but only gives a due apprehension of the divine excellency of what the Scriptures reveal. The mind cannot see the excellency of any doctrine unless that doctrine be first in the mind. The notion that there is a Christ and that Christ is holy and gracious is conveyed to the mind by the word of God; but the sense of the excellency of Christ by virtue of that holiness and grace is the direct working of the Holy Spirit.
The rational mind provides the understanding while the divine light inclines the heart and the will. The least glimpse of the glory of God in the face of Jesus Christ does more to exalt and ennoble the soul than all knowledge that can be obtained by reason alone. By this light, and only this light, we are transformed into the likeness of God's Son: "We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord." 2 Cor. 3:18. The divine light produces the fruit of obedience and holiness of life that no mere rational understanding of the doctrines of religion will ever bring forth. It changes the nature and draws the heart in a sincere love to God which is the only principle of true, gracious and universal obedience.
This sermon is available on the internet free for the searching. But the book is a handy resource and reference for personal and group study. There is an updated version of the sermon "for the modern reader" which is surprisingly well done here: Growing in God's Spirit (Edwards, Jonathan, Jonathan Edwards for Today's Reader.)
In the 1950s, A. W. Tozer saw the enemy within the church as the Evangelical Rationalists: those who believed that divine truth was confined to words and creeds, and if you held the right opinion on the stated propositions, you had the truth. Today there is an anti-rationalist countermovement that promotes contemplative practices and mysticism, and portrays doctrine as an impediment to authentic religious experience. Jonathan Edwards' sermons on The Divine and Supernatural Light, included in this book, explain why we must have doctrine to enjoy meaningful spiritual experience, and why we must have spiritual experience or be left with a dead letter. It is the remedy for both sterile rationalism and meaningless mysticism.
Edwards begins with Peter's confession of Jesus as the Christ, the Son of the Living God, and Jesus' response: "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven." Matt 16:17. While others through natural reason ("flesh and blood") surmised Jesus to be John the Baptist or Elijah or Jeremiah or one of the prophets, Peter received a true spiritual knowledge of Jesus directly imparted to the soul by God the Father.
There is a difference between having a rational judgment that honey is sweet after being told it is so, and having a sense of its sweetness after tasting. Those whom God enlightens do not merely hold the rational belief that the Son of God is glorious, but they have a sense of his gloriousness in their hearts. It is directly received from God as light from the sun: "For God who commanded the light to shine in the darkness, has shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2 Cor. 4:6.
While the divine light is produced in us directly by God, and is not caused by the word of God, it is not given without the word. The divine light reveals no new doctrine, suggests no new proposition to the mind, and teaches no new thing of God, but only gives a due apprehension of the divine excellency of what the Scriptures reveal. The mind cannot see the excellency of any doctrine unless that doctrine be first in the mind. The notion that there is a Christ and that Christ is holy and gracious is conveyed to the mind by the word of God; but the sense of the excellency of Christ by virtue of that holiness and grace is the direct working of the Holy Spirit.
The rational mind provides the understanding while the divine light inclines the heart and the will. The least glimpse of the glory of God in the face of Jesus Christ does more to exalt and ennoble the soul than all knowledge that can be obtained by reason alone. By this light, and only this light, we are transformed into the likeness of God's Son: "We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord." 2 Cor. 3:18. The divine light produces the fruit of obedience and holiness of life that no mere rational understanding of the doctrines of religion will ever bring forth. It changes the nature and draws the heart in a sincere love to God which is the only principle of true, gracious and universal obedience.
This sermon is available on the internet free for the searching. But the book is a handy resource and reference for personal and group study. There is an updated version of the sermon "for the modern reader" which is surprisingly well done here: Growing in God's Spirit (Edwards, Jonathan, Jonathan Edwards for Today's Reader.)
September 12, 2017
This short book is actually an earlier sermon by Edwards. It's a fascinating look at the "spiritual light" which brings a person to the true knowledge of Christ. Edwards spends much of the sermon juxtaposing true spiritual light with mere rationality on the one hand, and emotionalism on the other. He offers a concise definition of the difference between common and special grace, stating that the former assists nature, while the latter imparts a new nature. He speaks much of the sense upon the heart of the excellency (a quintessentially Edwardsian category) of the Gospel as being the essence of the divine light. While the sermon has a typically laborious puritan title, a simpler modern rendering might be "The Apologetic of Aesthetic". He speaks to an experience of the beauty of the Gospel properly dismantling the sinful prejudice of fallen reason. It's actually a rather postmodern, intuitive way of thinking, and thus as pertinent now as ever. And all in one sermon!
June 25, 2018
A well worth reading sermon as Jonathan Edwards explores and contends for the doctrine that it is God's working (and God's working alone) in the soul of a person that allows them to grasp and affirm the truth about Jesus Christ and His Deity and Messiahship.
February 6, 2021
Fantastic.
August 22, 2022
Forces you to examine your own salvation. More than just knowledge. Exposition on Matthew 16:17
December 2, 2023
This sermon is crucial for understanding what sparked the First Great Awakening led by Edwards and others.
May 10, 2016
Very interesting.
September 14, 2020
Phenomenal exposition of a section of Matthew 16.
March 18, 2023
First section is absolute gold—he leaves no stone un-turned. May be the best thing I have read on discerning the Spirit’s true work on the heart and mind of man.
May 27, 2009
Strong.
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