Religious Affections by Jonathan Edwards A Review and Analysis

W. Gary Crampton, Th.D.

Table of Contents
Introduction ............................................................................................................................... 3 Historical Setting ........................................................................................................................ 5 The Text of Religious Affections ................................................................................................. 7 Part One: Concerning the Nature of the Affections, and Their Importance in Religion (91124). ........................................................................................................................................... 8 Part Two: Showing What Are No Certain Signs that Religious Affections Are Truly Gracious, or that They Are Not (125-190). .............................................................................................. 11 Part Three: Showing What Are Distinguishing Signs of Truly Gracious and Holy Affections (191-461). ................................................................................................................................. 17

The Religious Affections is the most profound book by Jonathan Edwards. He felt impelled to write it because of the revivals which he had witnessed. Many were the true conversions but sadly there were those who were only influenced by external excitements. Dr Crampton suggests this work by Edwards is, The mature, seasoned reflection of Edwards, and the most profound analysis of the difference between true and false Christian experience that emerged from the season of the great awakening. In fact, it is probably one of the most penetrating and heart searching biblical treatments ever written of the way God works in saving and sanctifying the human heart. In recent times when false professions have multiplied through the shallow use of the altar call and through the practice of easy believism without repentance, a study of true affections can help those who have been deceived to seek Christ truly and heartily in repentance and so be saved.

Religious Affections1by Jonathan Edwards A Review and Analysis

W. Gary Crampton, Th.D.

Introduction
It is generally acknowledged that Jonathan Edwards two greatest works are Freedom of the Will and Religious Affections. In 1957 the Yale University Press began to publish a new critical edition of Edwards writings, and it is far from coincidental that volume 1 was Freedom of the Will (1957) and volume 2 was Religious Affections (1959). The former was written to counter the Arminian influence of the eighteenth century (especially at the point of free will), which Edwards, and the Puritans in general, considered a threat to W. Gary Crampton, Th.D. biblical Christianity. The latter, on the other hand, purposed to differentiate between a genuine and a spurious conversion. Are there any characteristic signs that reveal that the Spirit of God has worked His salvific grace in the heart of an individual? As Samuel Hopkins, Edwards close friend and first biographer wrote, in a world which is so full of darkness and delusion, it is of the utmost importance that all should be able to distinguish between true religion and that which is false (2). This was Edwards purpose. In the Authors Preface to this monumental work, he explained: There is no question whatsoever that is of greater importance to mankind, and that it more concerns every individual person to be well resolved in, than this, what are the distinguishing qualifications of those who are in favor with God, and entitled to His eternal rewards? Or, which comes to the same thing, what is the nature of true religion?; and wherein do lie the distinguishing notes of that virtue and holiness, that is acceptable in the sight of God (84).
1

godshammer.wordpress.com

Jonathan Edwards, The Works of Jonathan Edwards, Volume 2, edited by John E. Smith, Religious Affections (New Haven, Connecticut: Yale University Press, 1959). The pagination found in the body of this article is from this edition of Religious Affections. The actual title of the work is A Treatise Concerning Religious Affections. st The text Edwards used as his basis for this treatise is 1 Peter 1:8: Whom having not seen you love. Though now you do not see Him, yet believing you rejoice with joy inexpressible and full of glor y.

Years later, in 1750, Jonathan Edwards penned the preface to True Religion Delineated, a book written by his disciple and friend Joseph Bellamy. In that preface he stated: The Being of God is reckoned the first, greatest and most fundamental of all things that are the objects of knowledge or belief. And next to that must be reckoned the nature of that religion which God requires of us, and must be found in us, in order to our enjoying the benefits of Gods favor: or rather this may be esteemed of like importance with the other; for it in like manner concerns us to know how we may honor and please God, and be accepted of Him, as it concerns us to know that He has a being. This is a point of infinite consequence to every single person; each one having to do with God as His supreme judge, who will fix his eternal state, according as He finds him to be with or without true religion. And this is also a point that vastly concerns the public interests of the church of God.2 It is in this sense that Religious Affections transcends its own generation, in that it addresses problems that have plagued the church throughout her history. 3 The present writer agrees with Errol Hulse that Religious Affections is probably the most penetrating analysis of Christian inward experience ever written.4 John Piper also correctly claimed that: This book [Religious Affections] is the mature, seasoned reflection of Edwards, and the most profound analysis of the difference between true and false Christian experience that emerged from the season of the great awakening. In fact, it is probably one of the most penetrating and heart searching biblical treatments ever written of the way God works in saving and sanctifying the human heart.5

Jonathan Edwards, The Works of Jonathan Edwards, Volume 4, edited by C. C. Goen, The Great Awakening (New Haven, Connecticut: Yale University Press, 1972), 569.
3

Stephen J. Nichols, Jonathan Edwards: A Guided Tour of His Life and Thought (Phillipsburg, New Jersey: P & R Publishing, 2001), 107.
4

Erroll Hulse, Who Are the Puritans? And What Do They Teach? (Darlington, England: Evangelical Press, 2000), 143.
5

John Piper, Gods Passion For His Glory (Wheaton, Illinois: Crossway Books, 1998), 59.

Historical Setting
As the editor of this volume, John Smith, wrote, it is not possible to interpret properly Religious Affections apart from an understanding of the historical setting: The period during which he [Edwards] was writing was dominated by the phenomenon known as revivalism, and especially that segment of it which in America we call the Great Awakening (2-3). The Northampton congregation, which Edwards later pastored, had undergone five earlier harvests between the years 1689 and 1718, while Edwards predecessor and grandfather Solomon Stoddard served as pastor. During the tenure of Jonathan Edwards, there were two more awakenings. The first stage took place during 1734-1735, and was followed by the even greater
Figure 1 Jonathan Edwards (October 5, 1703 March 22, 1758)

awakening of 1740-1742.6 In the course of stage one, Edwards was asked to write a detailed account of this revival, which he did in A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton, and the Neighboring Towns and Villages of the County of Hampshire, in the Province of the Massachusetts-Bay in New England.7 In his Faithful Narrative the Puritan sage wrote that during the time of this revival there was scarcely a single person in the town, either old or young, that was left unconcerned about the great things of the eternal world. And the work of conversion was carried on in a most astonishing manner, and increased more and more; souls did as it were come by flocks to Jesus Christ. There were, he surmised, more than 300 souls [who] were savingly brought home to Christ in this town [Northampton] in the space of half a yearand about the same number of males as females. And I hope that by far the greater part of persons in this town, above sixteen years of age, are such as have the saving knowledge of Jesus Christ. Later, however, Edwards lamented that it began to be very sensible that the Spirit of God was gradually withdrawing from us, and after this time Satan seemed to be more let loose, and raged in a dreadful manner. 8 By 1737 it was clear to the Northampton pastor that many of his parishioners were returning to their old and sinful ways. Edwards later lamented that there was more chaff among the wheat than he originally thought.9 The second stage of revival in Edwards time occurred between 1740 and 1742. The Anglican George Whitefield (known as the Great Itinerant), the Presbyterian Gilbert Tennent, as well as the Congregationalist Jonathan Edwards, were all involved (and in demand) as itinerant preachers. This was the period in which Edwards preached his famous Sinners in the Hand of an Angry God at Enfield, Connecticut (July 8, 1741). There was
6

When Jonathan Edwards and the Puritans spoke of an awakening they were not referring to the conversion of elect sinners. Rather, an awakening takes place when a person (or persons) becomes aware of his sottish (lethargic) spiritual condition and h is need of salvation.
7 8 9

Edwards, Works, 4:97-211. Edwards, Works, 4:150, 158, 206.

George Marsden, Jonathan Edwards: A Life (New Haven, Connecticut: Yale University Press, 2003), 184; John H. Gerstner, The Rational Biblical Theology of Jonathan Edwards (Powhatan, Virginia: Berea Publications; Orlando, Florida: Ligonier Ministries, 1991-1993), I:14-15.

another preacher, James Davenport (an enthusiast), who was also active in this period of revival, whose excesses may well have led to the termination of the revival. Nevertheless, numerous genuine conversions took place during these years. But again, there were spurious professors as well.10 In 1751 Edwards wrote Thomas Gillespie of Scotland about the Northampton awakenings, and said: However, doubtless at that time there was a very glorious work of God wrought in Northampton, and there were numerous instances of saving conversion; though undoubtedly many were deceived, and deceived others; and the number of true converts was not so great as was then imagined.11 This period of revival, although supported by Edwards, was opposed by others. Charles Chauncy, leader of the Old Lights, was the major antagonist. In his Seasonable Thoughts on the State of Religion in New England, Chauncy argued against itinerant ministers who were promoting fanatical excesses and raised affections rather than the need of an enlightened mind. Whereas enthusiasts such as Davenport did encourage and even endorse such excesses, this criticism was a caricature of the preaching ministries of Whitefield, Tennent, and (especially) Edwards. As we will see in our study of Religious Affections, Edwards never elevated holy affections at the expense of rational thought.12 In his Some Thoughts Concerning the Present Revival of Religion in New England, written in 1742, the Puritan sage supported the great awakening as a genuine work of God,13 even though later he acknowledged that fewer had been converted than he originally thought. Prior to Some Thoughts, in a commencement address at Yale in 1741, Edwards had also defended the revival as a work of God. He later expanded his address and published it as The Distinguishing Marks of a Work of the Spirit of God.14 Edwards wrote that my design therefore at this time is to show what are the true, certain, and distinguishing evidences of a work of the Spirit of God, by which we may proceed safely in judging of any operation we find in ourselves, or see in others.15 The approach of the Puritan divine was to begin with certain negative signs, the presence of which does not assure us of a genuine conversion. He then proceeded to write about those positive signs which are sure or certain signs of a work of Gods Spirit. Distinguishing Marks was somewhat of a precursor to Religious Affections. As stated by John Smith: The Distinguishing Marks makes its contribution to an understanding of the [Religious] Affections by introducing us to the idea of a sign through which piety is to be judged. Here, as in the Affections, Edwards justified his use of signs on the grounds that where counterfeits abound and tares exist among the wheat, it is necessary to have a
10

Marsden, Jonathan Edwards: A Life, 201-238; C. Samuel Storms, Signs of the Spirit (Wheaton, Illinois: Crossway Books, 2007), 28-30. Storms book has been very helpful in the writing of this review of Religious Affections.
11 12 13 14 15

Edwards, Works, 4:565. Marsden, Jonathan Edwards: A Life, 282. Edwards, Works, 4:289-530. Edwards, Works, 4:213-288. Edwards, Works, 4:227.

standard by which to distinguish the false from the true. In addition, the distinction between positive and negative signs used so effectively in the Affections, appears clearly in the Distinguishing Marks (6). Smith then goes on to explain that negative signs are those which are not necessarily indicative of a salvific work of Gods Spirit, whereas the positive signs are those which evidence a true work of the Holy Spirit. Samuel Storms has correctly commented that the two revivals mentioned above surfaced an acute problem, with both theological and pastoral implications, that ultimately accounts for Edwards writing of the Religious Affections. And this acute problem was itself twofold: (1) what is the nature of genuine religion, i.e., what is it that constitutes a life that is well-pleasing and acceptable to God?; and (2) what are the criteria by which we distinguish between true and false conversion?16 Edwards answered the first question by saying that true religion, in great part, consists in holy affections (95). And he answered the second question by giving his readers a series of twenty-four signs by which we are able to determine that which is and that which is not genuine Christianity. The first twelve signs are those which may be manifest in persons who are converted or unconverted. They do not prove anything definitively. The second series of signs are those which manifest genuine spirituality. These signs, according to John Smith, are not only tests and standards of genuine piety, but they are themselves the very substance of the religious life (11). Jonathan Edwards never lost sight of the twofold problem. On the one hand he ardently defended the central importance of religious affections against those (such as Chauncy) who would deny their significance. And on the other hand he provided the necessary criteria by which such signs are to be tested, so that true religion would not degenerate into emotional excesses and/or false enthusiasm. As we study Religious Affections we will see that Edwards stresses, against the teaching of the Old Lights, that true religion does not consist merely in a notional understanding of the truth of the Word of God, but in a sense of the heart in which lively and vigorous affections of love and delight and joy and peace and yearning are in evidence. These lively affections may be accompanied by physiological phenomena, but the presence of such does not in itself prove (or negate) the reality of true affections. God may be pleased for the body to react in strange and different ways according to what the mind perceives. But bodily actions themselves can also be the result of nothing more than natural, or even demonic, factors.17 As noted above, Jonathan Edwards later acknowledged that he had been too quick to believe that as many persons had been saved as he originally thought. But this recognition did not in any way undermine the fact that true religion, in great part, consists in holy affections (95).

The Text of Religious Affections

As seen, Edwards began his Authors Preface by stating that there is no more pressing need for the church of Jesus Christ than to determine what are the distinguishing qualifications of those that are in favor with God, and entitled to His eternal rewards. Or,

16 17

Storms, Signs of the Spirit, 33. Storms, Signs of the Spirit, 34-35.

which comes to the same thing, What is the nature of true religion? (84). He then concluded the Preface by telling us what he attempts to accomplish in this volume: My design is to contribute my might, and use my best (however feeble) endeavors to this end, in the ensuing treatise: wherein it must be noted, that my design is somewhat diverse from the design of what I formerly published [i.e., in Distinguishing Marks], which was to show the distinguishing marks of a work of the Spirit of God, including both His common, and saving operations; but what I aim at now, is to show the nature and signs of the gracious operations of Gods Spirit, by which they are to be distinguished from all things whatsoever that the minds of men are the subjects of, which are not of a saving nature. If I have succeeded in this my aim, in any tolerable measure, I hope it will tend to promote the interest of [Christian] religion. And whether I have succeeded to bring any light to this subject, or no, and however my attempt may be reproached, in these captious, censorious times, I hope in the mercy of a gracious and righteous God, for the acceptance of the sincerity of my endeavors, and hope also, for the candor and prayers of the true followers of the meek and charitable Lamb of God (89). Edwards divided his treatise into three parts: Part One is Concerning the Nature of the Affections, and Their Importance in Religion; Part Two is Showing What Are No Certain Signs that Religious Affections Are Truly Gracious, or that They Are Not; and Part Three is Showing What Are Distinguishing Signs of Truly Gracious and Holy Affections.

Part One: Concerning the Nature of the Affections, and Their Importance in Religion (91-124).
The author begins his treatise by citing 1st Peter 1:8, the text upon which Religious Affections is based: Whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory. The reason Edwards chose this passage is found in the two preceding verses. There we read that the recipients of Peters epistle were undergoing severe trial, and such hardship is often used to highlight the difference between those who are truly Gods people and those who are not. Such trials not only show forth the faith of true religion, but they make its genuine beauty and amiableness remarkably to appear. God frequently uses such hardship to purify and increase genuine Christians. Just as gold is refined in the fire, so true faith being tried as gold is tried in the fire, becomes more precious; and thus also is found unto praise, and honor, and glory (93-94). When we come to verse 8, writes Edwards, we have the apostle Peter telling us what it is that such trial and tribulation produces. Once the spiritual dross has been removed from the child of God, we have true religion in its purest form, which is found in these two things: love to Christ (Having not seen you love) and joy in Christ (with joy inexpressible and full of glory). Hence, the doctrine of the treatise is established: True religion, in great part, consists in holy affections (94-95). Next Edwards intends to show what is intended by the affections, and to observe that some things which make it evident, that a great part of true religion lies in the affections. First, the Puritan sage defines affections as no other than the more vigorous and sensible

exercises of the inclination and will of the soul. He believed that God has endued the soul with two faculties: one that is by which it is capable of perception and speculation, or by which it discerns and views and judges of things; which is called the understanding. This is the mind of man. The other faculty is that by which the soul does not merely perceive and view things, but is some way inclined with respect to the things it views or considers; either is inclined to them or disinclined and averse from them. This is the will (or inclination) of man.18 That which the mind perceives, the will of man either approves of or disapproves of, and it makes a choice. The will is the mind of man choosing. Sometimes mans will is more affected than at other times, but he is always affected to some degree. When the will is affected with vigorous and sensible exercises, this is what Edwards defines as affections. So, says the author: The will and the affections of the soul are not two faculties; the affections are not essentially distinct from the will and inclination of the soul, but only in the liveliness and sensibility of exercise (96-97). The author points out that affections are not the same as emotions; neither are they to be equated with passions. As to the former, affections result in emotional responses, but they are not the same as emotions. Emotions are more involuntary actions than are affections, and they may be separate or disengaged from our inclinations. Affections, on the other hand, are always related to what the mind understands. And as to the latter, whereas affections and passions are often spoken of as the same, they do differ. But they differ only in that the passions are more sudden and more violent than aff ections, wherein the mind is less in control of passions than of affections (98-99). Second, Edwards proposes to show that true religion, in great part, consists in the affections. That religion which God requires, and will accept, does not consist in weak, dull, and lifeless wouldings,19 raising us but a little above a state of indifference: God, in His Word, greatly insists upon it, that we be in good earnest, fervent in spirit, and our hearts vigorously engaged in [the Christian] religion. The Bible is replete with passages that teach this. Edwards lists Romans 12:11; Deuteronomy 6:4-5; 10:12; 30:6; 2nd Timothy 1:7; 3:5, and other verses to make his point that true religion is evermore a powerful thing; and the power of it appears, in the first place, in the inward exercises of it in the heart, where is the principal and original seat of it. Often Scripture speaks of persons running, wrestling or agonizing for a great prize or crown, and fighting with strong enemies that seek our lives, and warring as those that by violence take a city or kingdom (99 -100). Half-hearted Christianity is not Christianity at all. There are those who hear the Word of God and it has little or no effect on them. But for the elect, there is a positive response to the teaching of the Bible. A godly fear takes hold of the people of God, and they are said to hope in God (Psalm 33:18; 146:5; 147:11; Jeremiah 17:7; Romans 8:24). Further, the Scriptures place religion very much in the affection of love, in love to God, and the Lord Jesus Christ, and love to the people of God, which is the sum of all religion. The saints are those who hate sin (Proverbs 8:13; Psalm 97:10; 119:104), mourn and sorrow over sin (Psalm 34:18; Matthew 5:4), have holy desires (Isaiah
18

Jonathan Edwards did not adopt the faulty view of man known as faculty psychology, which maintains that the spiritual aspect of man consists of the faculties of the mind, the will, and the emotions. Rather, he believed that these are three distinct functions of the one human person.
19

Wouldings is a word coined by Edwards which refers to weak inclinations which do not bring forth actions. It is as if to say that a person would do something, but never does do it (99n).

26:8; Psalm 27:4; 42:1-2; 63:1-2), know what it is to have a holy joy (Psalm 33:1; 97:12; Matthew 5:12), show compassion and mercy (Psalm 37:21; Proverbs 14:31), and are zealous for good works (Titus 2:14) (100-107). Edwards lists a number of the most eminent saints that Scripture tells us about, each of whom is a person possessing holy affections. David was a man after Gods own heart, who has given us a lively portraiture of his religion in the book of Psalms. There we read his holy songs which are nothing else but the expressions and breathings of devout and holy affections. In the book of Psalms David does not speak merely as a private person, but as the subordinate head of the church of God, and in many of the Psalmsin the name of Christ, as personating Him in these breathings forth of holy affection. In the New Testament we have the example of the apostle Paul who was, in the course of his life, inflamed, actuated and entirely swallowed up, by a most ardent love to his glorious Lord, esteeming all things as loss, for the excellence of the knowledge of Him, and esteeming them but dung that he might win Him. There are many passages wherein we read of Pauls holy affections in his service of the Lord Jesus Christ (2nd Corinthians 2:4; 5:14-15; 12:19; Philippians 4:1; 2nd Timothy 1:2), and his earnest care for others (2nd Corinthians 2:4; 8:6; Romans 9:2). Certainly Pauls religion consisted much in affection (108-111). The apostle John, who was the nearest and dearest to his Master of any of the twelve, is another example of a person remarkably full of affection. But there is no finer example than Jesus Christ, He whom God sent into the world, to be the Light of the world, and Head of the whole church, and the perfect example of true religion and virtue, for the imitation of all. He was a person whose virtue was expressed very much in the exercise of holy affections. He was the greatest instance of ardency, vigor and strength of love, to both God and man, that ever was. Numerous passages in the Gospels speak of the holy affections (such as zeal, anger, desire, compassion, grief, and sorrow) displayed by the Lord Jesus Christ (John 2:17; Mark 3:5; Luke 19:41-42; 22:15; Matthew 15:32). And finally, we read in the Bible that the religion of heaven consists very much in affection. There is doubtless true religion in heaven, and true religion in its utmost purity and perfection. The love and joy of the saints on earth, is the beginning and dawning of the light, life, and blessedness of heaven (111-114). Edwards continues to speak of the biblical witness to the necessity of holy affections by claiming that this appears from the nature and design of the ordinances and duties, which God has appointed, as means and expressions of true religion. First, there is the duty of prayer. When the Christian prays, he does not do so in order to inform God of something of which He was not previously aware. God knows His peoples needs before they pray (Matthew 6:8). Rather, when we pray we do so suitably to affect our own hearts with the things we express, and so to prepare us to receive the blessings we ask, i.e., it is for our good. Indeed, all of our worship (private and public) is conducted to affect our own hearts, or the hearts of others (114-115). Second, there is the duty of singing praises to God, which seems to be appointed wholly to excite and express religious affections. No other reason can be assigned, why we should express ourselves to God in verse, rather than in prose, and do it with music, but only, that such is our nature and frame, that these things have a tendency to move our affections. And third, there is the duty of preaching. God has appointed a particular and lively application of His Word, to men, in the preaching of it, as a fit means to affect sinners, with

the importance of the things of religion. Such preaching is to stir up the pure minds of the saints, and quicken their affections, particularly the affections of love and joy (115 -116). Edwards sees another evidence that true religion consists much in holy affections in the use of the Scriptural term hardness of heart. Frequently this terminology is used regarding mans rebellion against God (Ezekiel 3:7; Mark 3:5; Romans 2:5). A hard or stony heart is one that is unaffected, one that is not easily moved with virtuous affections. On the other hand, Scripture speaks with approbation of the tender heart of certain men and women. In 2nd Kings 22, for example, King Josiah is commended by God because his heart was tender and easily moved with religious and pious affection (116 -118). Mens affections are subject to change, and all men have affections concerning certain matters. All too often we see that mens affections are exercised on the thing s of this world rather than the things of God. Yet, there are some persons who have religious affections who are not salvifically in Christ. There are outward affections which never reach the heart. There are false affections, and there are true [affections]. So a persons having religious affections does not in itself prove that he is a Christian. On the other hand, if a person is without holy affections it assures us that he is not a Christian. True religion cannot exist without affections. Edwards concludes this section by saying that if true religion lies much in affections, hence we may learn what great cause we have to be ashamed and confounded before God, that we are no more affected with the great things of religion. And we must exercise ourselves toward this end of having more desire for Christ, the Lamb of God, our great Redeemer (119-124). Having established his supposition that true religion, in great part, consists in holy affections, Jonathan Edwards goes on to analyze the twenty-four signs spoken of above: twelve of which are negative (no certain signs of genuine conversio n) and twelve of which are positive (distinguishing signs of genuine conversion). As Josh Moody notes, it is important to realize here, that for Edwards it is as important to understand what is not significant [in this matter] as what is significant.20

Part Two: Showing What Are No Certain Signs that Religious Affections Are Truly Gracious, or that They Are Not (125190).
In this section the author gives us a series of twelve signs that indicate nothing regarding the spiritual state of an individual. Although persons might be convinced that these signs evidence their good standing before God, the Puritan divine tells us that this is not necessarily so. Those who possess such affections as listed in this group may or may not be children of God. First: It is no sign one way or the other, that religious affections are very great, or raised very high. There are persons who are ready to condemn all high affections, asserting that they have nothing to do with true religion. But we have already seen that genuine Christianity and holy affections are inseparably related. How could a person be a Christian and not love God and Jesus Christ in a high degree? Moreover, the great commandment

20

Josh Moody, Jonathan Edwards and the Enlightenment: Knowing the Presence of God (New York, New York: University Press of America, 2005), 65.

given to the church by her Lord is You shall love the Lord your G od with all your heart, with all your soul, with all your mind, and with all your strength (Mark 12:30). Edwards cites a number of other passages wherein Scripture extols and even commands us to rejoice in the things of God (Matthew 5:22; Psalm 21:1; 71:23; 68:3), to love the Word of God (Psalm 119:97), to hate and sorrow over sin (Psalm 139:21-22; 119:53, 136). Scripture portrays the apostle Paul as a man of great and high affections. Too, the saints already in heaven are said to be very much exercised in religious affections. From these things it appears that it is an egregious error to condemn persons who possess religious affections as deluded enthusiasts (127-131). On the other hand, just because persons do possess religious affections, even in a high degree, is no certain sign that they are converted. The church members at Galatia were among those who manifested holy affections, yet the apostle Paul was concerned that he may have labored over them in vain (Galatians 4:15, 11). So too the children of Israel were greatly affected by Gods mercy to them at the Red Sea, and later at Mount Sinai. But they quickly turned aside after other gods, rejoicing and shouting around their golden calf. In John 11-12 we are told that the Jews of Jesus day were affected when He raised Lazarus from the dead, and when He rode into Jerusalem in His triumphal entry. Yet, within a short time the high affections of many of these same persons turned from favoring Christ to higher affections against Him, even to the point of calling for His crucifixion. The consentient view of Scripture here is that there may be religious affections, which are raised to a very high degree, and yet there be nothing of true religion (131). Second: It is no sign that affections have the nature of true religion, or that they have not, that they have great effects on the body. God has created man as body and soul; therefore, all affections, to some degree, have an effect on the body, and the greater the affection, under normal situations, the greater it will affect the body. This does not mean, however, that great effects on the body are spiritual in import. There are counterfeits of true affections. Oftentimes bodily effects arise from affections concerning temporal things, wherein religion is no way concerned with them. At the same time, Scripture makes it clear that when holy affections are increased they do indeed affect the body. Psalm 63:1; 84:2; 119:120; Habakkuk 3:16; Daniel 10:8; and Revelation 1:17 are biblical examples of this phenomenon (131-135). Third: It is no sign that affections are truly gracious affections, or that they are not, that they cause those who have them, to be fluent, fervent, and abundant, in talking of the things of religion. There are many who view persons who are full of talk about the things of God as ostentatious hypocrites, resembling the Pharisees of old. Others, in their ignorance, believe that persons who are fervent and abundant in their conversation about religious matters are necessarily manifesting a genuine conversion. Scripture, however, never gives us this criterion as a determining factor regarding true religion. Certainly converted persons will desire to talk about their new birth in Christ. But we also read in Scripture of those who listened to the preaching of John the Baptist, and those who were with Jesus when He preached and performed miracles, who were fervent and earnest in what they said. Yet their fervent speech was nothing more than vain talk (131-137). Fourth: It is no sign that affections are gracious, or that they are otherwise, that persons did not make them themselves, or excite them of their own contrivance, and by their own

strength. That is, the way in which people come to have their affections awakened proves nothing about whether those affections are of God or of the flesh. 21 Normally God works through the means of grace to produce saving faith in His elect, wherein they manifest holy affections. Surely, writes Edwards, it is an unreasonable presumption to think that the Spirit of God will operate savingly in the life of persons while they neglect the biblical means of grace. But this does not negate the fact that God, in His sovereign good pleasure, may operate more directly on the heart of His elect in other cases, where persons are not aware of any natural operations of the Spirit of God in their conversion. God would have us know that He is the only efficient cause in the salvation of all of His elect. As we read in Ephesians 1:18-19, God is the one who enlightens the minds of His saints and brings them into a saving knowledge of Jesus Christ, that they may know the exceeding greatness of His power toward us who believe, according to the working of His mighty power (138-141). On the other hand, there are counterfeit spirits which have influence on the minds of men, besides the Holy Ghost. The Bible tells us not to believe every spirit, but to test the spirits (1st John 4:1). Then too, as attested by Hebrews 6 (and elsewhere), the Holy Spirit works on (rather than in) the non-believers of this world by means of common grace. But this common influence of the Spirit of God is not effectual unto salvation. We must also recognize that there are numbers of people who are easily susceptive of impressions who have strong affections which are physiologically or emotively produced. Edwards point here is that the way one comes to have religious affections, in and of itself, does not prove anything about his spiritual state (141-142). Fifth: It is no sign that religious affections are truly holy and spiritual, or that they are not, that they come with the texts of Scripture, remarkably brought to the mind. God may be pleased to use a biblical passage in the mind of a person to bring about affections, and in fact Scripture tells us that the Spirit of God works with the Word. But there may be other reasons as well that such texts come to mind. It is true that the biblical tex ts are pure and perfect, but that does not mean that affections that follow from those passages are from God the Spirit. Satan himself uses biblical passages to deceive persons. The evil one quoted the Scriptures to Christ in the wilderness temptations (Matthew 4:1-11), so we may be assured he will attempt the same with others as well. And in His Parable on the Sower, Jesus teaches that the stony ground hearers at first rejoiced to hear the Word of God; yet later they fell away as their affections were not lasting (Matthew 13:20-21) (142-145). According to Edwards, having the Scriptures in ones mind, therefore, and feeling joy and even tears because of it, is no sure sign of saving grace.22 Sixth: It is no evidence that religious affections are saving, or that they are otherwise, that there is an appearance of love in them. Although it is true that nothing is more excellent, heavenly, and divine than a spirit of true Christian love to God and men, it does not follow that just because a person manifests a sort of love toward God and his fellow man that this evidences his conversion. A person cannot be a Christian without love for God and man, but there are counterfeits of love. The Bible teaches that persons may have a kind of love, and yet have no saving grace. Christ Himself speaks of those who are possessors of a kind of

21 22

Storms, Signs of the Spirit, 63.

Gerald R. McDermott, Seeing God: Jonathan Edwards and Spiritual Discernment (Vancouver, Canada: Regent College Publishing, 1995), 54.

love and yet fall short of conversion: And because lawlessness will abound, the love of many will grow cold. But he who endures to the end shall be saved (Matthew 24:12 -13). Further, the apostle Paul, in Ephesians 6:24, intimates that there are some who do not have a sincere love, when he writes: Grace be with all those who love our Lord Jesus Christ in sincerity. Amen (146-147). Seventh: Persons having religious affections of many kinds, accompanying one another, is not sufficient to determine whether they have any gracious affections or no. Edwards again tells us that religious affections are necessarily part of true religion, but there are a great variety of false affections together, that may resemble gracious affections. He cites Pharaoh and his sorrow over sin, King Saul, Ahab, the children of Israel in the wilderness, the false prophet Balaam, and those who heard the preaching of John the Baptist and later rejected his message, as examples of counterfeit affections, concluding that so graceless affections may have earnest religious desires. And as from true divine love flow all Christian affections, so from a counterfeit love in like manner, naturally flow other false affections. In both cases, love is the fountain, and the other affections are the streams. Just as it is the nature of a tree to produce fruit, so it is with mankind. A good tree will produce good fruit and a bad tree will produce bad fruit, but both kinds of trees bring forth fruit. So too, both godly and ungodly men are fruit bearers, and they have affections. But only the godly have holy affections (147-151). Eighth: Nothing can certainly be determined concerning the nature of the affections by this, that comforts and joys seem to follow awakenings and convictions of conscience, in a certain order. In Edwards day it was often taught that a person needed to go through somewhat of a formal structure in his conversion experience (a morphology of conversion), in which there was a series of stages in the conversion process that were necessary for one to have an assurance of his salvation. The Puritan divine wrestled with this concept in his early years, and later came to believe that although God normally works in certain ways in converting individuals, He does not always do so. Even though Edwards recognized these steps in his own life, to a certain degree, he was uncomfortable in saying the process was always necessary.23 In this sign Edwards addresses this issue and avers that it is Gods manner of dealing with men, to lead them into a wilderness, before He speaks comfortably to them, and so to order it, that they shall be brought into distress, and made to see their own helplessness, and absolute dependence on His power and grace. Nevertheless, just because this pattern has been the experience of an individual does not necessarily mean that he is a Christian. There may be numerous people who are frightful of the terrors of hell, and cry out to God for help, who after their fears dissipate turn away from God. As the devil can counterfeit all the saving operations and graces of the Spirit of God, so he can counterfeit those operations that are preparatory to grace. On the other hand, persons may be genuinely converted who have not undergone a certain order of salvation (151-163). In the Edwardsian view, what we must be concerned with is the nature of what God has produced in the soul and not the Spirits method of producing it.24

23

Conrad Cherry, The Theology of Jonathan Edwards: A Reappraisal (Bloomington and Indianapolis: Indiana University Press, 1990), 62-70.
24

Storms, Signs of the Spirit, 68.

Ninth: It is no certain sign that the religious affections which persons have are such as have in them the nature of true religion, or that they have not, that they dispose persons to spend much time in religion, and to be zealously engaged [sic] in the external duties of worship. Surely it is the case that those who have been converted will be fervently engaged in the worship of God. Such persons spend much time in reading [Scripture], praying, singing, hearing sermons, and the like. In Luke 2 we read of Anna t he prophetess who served God night and day in prayers and fasting. Acts 2 tells us that the early Christian church was continuing daily in the worship of God. David (Psalm 55:17) and Daniel (Daniel 6:10) prayed earnestly three times per day. And the book of Psalms witnesses to the religious devotion of the saints (Psalm 26:8; 27:4; 84:1-2; 89:15; 135:3; 147:1). At the same time Scripture tells us that it is no sure evidence of grace that people are involved in worship. In Isaiah 1 we read of the Israelites of old were much involved in worship; yet their services were abominable to God. So too, the Pharisees in Jesus day made long prayers, and fasted twice a week, but their endeavors were displeasing in Gods sight. Edwards speaks of persons from false religions in his day who devote almost their whole time to the worship of their gods, and of those in the Roman Catholic Church who forsook the world, and utterly abandoned the society of mankind in their zeal to participate in deeds of worship. Yet, such activities do not please God. Therefore, though a person should not be considered to be converted without a zeal for worship (both private and public), this does not mean that all devotional activity is of a saving nature (163-165). Tenth: Nothing can be certainly known of the nature of religious affections by this, that they much dispose persons with their mouths to praise and glorify God. Edwards explains that this sign is implied in what has been just now observed (the ninth sign), of abounding and spending much time in the exercises of religion. But he goes on to say that he thought it deserved a more particular consideration, because so many persons consider it a bright evidence of gracious affection when one is exuberant in his vocal praise to God. Once again the Puritan divine stresses the fact that a person who is converted will be vocally enthusiastic in his worship of God, but such high-spiritedness is no sure sign of genuine religion. Many persons praised the Lord Jesus Christ when He preached and performed miracles, whereas numbers or those who did so were not true believers (Mark 2:12; Matthew 9:8; 21:9; Luke 4:15; 5:6; 7:16). The children of Israel voiced their praises to God when He delivered them from Egypt through the Red Sea (Exodus 15), and they later forgot His works. Nebuchadnezzar is another example of one who was affected by Gods greatness, and he extolled the God who did such mighty deeds (Daniel 3-4); yet he remained a graceless person (165-167). Eleventh: It is no sign that affections are right, or that they are wrong, that they make person that have them, exceeding confident that what they experience is divine, and that they are in a good estate. Some (such as the Papists) argue that assurance of one s salvation is not obtainable, and that those who claim such confidence are merely showing that they are not in a gracious state. But the Bible teaches otherwise. As stated in the Westminster Confession of Faith (18:1, 3): Such as truly believe in the Lord Jesus, and love Him in sincerity, endeavoring to walk in all good conscience before Him, may, in this life, be certainly assured that they are in the state of grace. And therefore it is the duty of

everyone to give all diligence to make his calling and elections sure.25 Assurance of salvation, then, is possible and should be sought. God in the plainest and most positive manner, revealed and testified His special favor to Noah, Abraham, Isaac, Jacob, Moses, Daniel, and others. Job also stated plainly: I know that my Redeemer livesWhom I shall see for myself, and my eyes shall behold, and not another (Job 19:25 -27). In the book of Psalms David frequently speaks of his salvific relationship with God. Jesus, in the Upper Room discourse, assured His disciples (with the exception of Judas Iscariot) of their good standing before God. And the apostle Paul through all his epistles, speaks in an assured strain (Galatians 2:20; Philippians 1:21; 2nd Timothy 1:12; 4:8). It further appears that assurance is not only attainable in some very extraordinary cases, that all Christians are directed to give all diligence to make their calling and election sure, and are told how they may do it (2nd Peter 1:5-8) (167-169). There is, however, a false assurance of salvation. As explained in the Westminster Confession of Faith (18:1), hypocrites and other regenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and estate of salvation; which hope of theirs shall perish. The Pharisees of Jesus day were among those who were convinced that they were Gods children, but Christ declared them to be blind and graceless. Many natural men, being led astray by Satan, are under the dominion of self-confidence, having high opinions of themselves and their spiritual state. The Parable of the Ten Virgins teaches that there are those in the visible church who are hypocrites. Hypocrites are those who are established in a false hope, numbers of whom consider themselves to be clean and bright in [their] own eyes, whereas true converts are abundantly aware of the remaining sinful pollution in their lives. True Christians, of course, can begin to doubt their conversion, but this is not necessarily a bad thing. Because such doubting may lead them to a more diligent seeking of God, refraining from sin, and to excite them to care for the good of their souls (169-181). Twelfth: Nothing can be certainly concluded concerning the nature of religious affections, that any are the subjects of, from this, that the outward manifestations of them, and the relation persons give of them, are very affecting and pleasing to the truly godly, and such as greatly gain their charity, and win their hearts. The fact that a true Christian ma y be somewhat daunted by the outward conduct of another person, does not prove anything concerning the other persons spiritual state. Indeed, believers do not have such a spirit of discerning that they are able to determine with certainty who is and who is not converted. God alone infallibly searches the hearts of men (1st Samuel 16:7). He alone is able to separate the sheep and goats. It is the duty of the church to examine those who desire to join the visible church regarding their spiritual state, and those who make a credible profession of faith should be received cordially into the body of Christ. But even the best of men may be deceived. There are many who make an outward appearance of doing good works who are wicked inside. Some of these may be self-deluded, while others are more aware of their hypocrisy. The Spirit of God, in common grace, works even upon the unregenerate. How great therefore may the resemblance be, as to all outward expressions and appearances, between a hypocrite and a true saint. David mistook Ahithophel to be a
25

The citations in this essay from the Westminster Standards, comprised of the Westminster Confession of Faith and the Larger and Shorter Catechisms, are from the Westminster Confession of Faith (Glasgow, Scotland: Free Presbyterian Publications, 1994). The English has been modernized.

saint (Psalm 55:12-14). And Christ Himself is the one who gave the church the surest council on this matter. We should judge of the tree chiefly by the fruit. Yet even here fruit can be (and often is) counterfeited. Fruit examining, then, must be done as to its lasting effect. The mere presence of fruit is no proof at all of a persons spiritual state. The issue is one of perseverance. It is he who endures to the end [that] will be saved (Matthew 10:22) (181 190).

Part Three: Showing What Are Distinguishing Signs of Truly Gracious and Holy Affections (191-461).
Section three of this treatise describes the signs or distinguishing characters by which we may know if a person is a true believer. Edwards begins this section by reminding us of three things (193): First, there is no standard of analysis by which we can with absolute certainty distinguish true affections from false in others. Scripture does give us rules to enable us to judge the credibility of professors of the Christian faith, but as far as certainty goes, it is Gods design to reserve this to Himself, as His prerogative. Second, there are no signs that will enable those saints certainly to discern their own good estate, who are very low in grace, or as such as have much departed from God, and are fallen into a dead, carnal, and unchristian frame. It is not Gods intention to allow backsliders to be comforted as to their salvific state while they are in such a relapsed condition. It is His will that they must come out of their unchristian frame before they are to be comforted. According to the Puritan divine, the biblical witness is that it is not Gods purpose that men should obtain assurance in any other way, than by mortifying corruption, and increasing in grace, and obtaining lively exercises of it. And although self-examination is to be exercised according to Gods Word, the apostles Paul (1st Corinthians 9:24-27; Philippians 3:12-14) and Peter (2nd Peter 1:5-8) both tell us that the surest way of regaining assurance is not so much by self -examination, as by action. And third, we are not to expect that the rules or marks by which we distinguish between true and false affections will convince hypocrites and other carnal persons (who are blinded and hardened in their sin) that they are in a graceless state. Having premised these things, the author now goes on to discuss the twelve positive signs (193-197). First: Affections that are truly spiritual and gracious, do arise f rom those influences and operations on the heart, which are spiritual, supernatural, and divine (197). Jonathan Edwards begins this section by explaining the term spiritual. Spiritual persons, according to Scripture, are those who have been born again by the Spirit of God, and are continuously being sanctified by the same indwelling Spirit. According to 1 st Corinthians 2:14-15, spiritual persons are distinguished from natural persons in that the latter are carnal (197). The main difference between the natural man and the spiritual man consists of these two things: 1) The Spirit of God is given to the true saints to dwell in them, as His proper lasting abode; and to influence their hearts, as a principal of new nature, or as a divine supernatural spring of life and action. The Spirit does not merely influence the saints; He permanently dwells in them (1st Corinthians 3:16; 2nd Corinthians 6:16; John 14:16-17). Natural men may have many influences of the Spirit of God upon them, but they do not have the Spirit dwelling in them. And 2) the Holy Spirit communicates His holy nature to the saints, so that they are actually partakers of the divine nature of Christ, who everlastingly

dwells in them by His Spirit (2nd Peter 1:4). This does not mean that Christians are made partakers of the essence of God, and so are Godded with God and Christed with Christ, as taught by the pantheists. But as believers are in union with Christ by His Spirit, they are partakers of Gods fullness (Ephesians 3:17-19; John 1:16)according to the measure and capacity of a creature (197-203). To be spiritual, then, in the Edwardsian sense of the word, is not merely to be the object of the Holy Spirits actions but to be invested with the Holy Spirits nature.26 The natural man, on the other hand, has nothing of the Spirit of God within him (Romans 8:9; Jude 19). The Spirit operates upon the minds of natural men, and by His common influences gives them many natural gifts (see Exodus 31:1-6), but they are without any spiritual sense. Natural men may have imaginations of spiritual things, such as Christ hanging upon the cross, or sitting on His throne ruling the universe, but such senses are not necessarily from God the Spirit. Satan is capable of producing such influences on nonbelievers (Deuteronomy 13:1; 1st Kings 22:22; Zechariah 13:4). When it comes to Christians, however, the gracious effects that Christians possess by Gods Spirit are supernatural. Here the Holy Spirit operates by infusing or exercising new, d ivine, and supernatural principles; principles which are indeed a new and spiritual nature, and principles vastly more noble and excellent than all that is in natural men. The saving influences of the Spirit produce a new inward perception or sensation in the minds of the saints. It is a new spiritual sense of divine things. This new sense, however, is not a new faculty of understanding. Rather, it is a new foundation laid in the nature of the soul, wherein the believer is the possessor of a new nature, and there is a change brought about in the whole man (203-229). Edwards view is well-expressed in the Westminster Shorter Catechism (Q. 35), where we read that sanctification is the work of Gods free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness. Edwards brings his study of the first sign to a close by discussing the biblical teaching on the witness of the Spirit (Romans 8:16). There are many persons who claim to have this witness of Gods Spirit, averring that this is certain evidence that they are the children of God. An inward witness, however, is no sure sign that one is converted. As we have seen, Satan is an apt counterfeiter. The witness of the Spirit that the apostle Paul speaks of in Romans 8, is elsewhere spoken of as the seal (and earnest) of the Spirit (2 nd Corinthians 1:22; Ephesians 1:13; 4:13). Here the Spirit bears witness with our [the believers] spirit that we are children of God (Romans 8:16), by placing His seal upon His elect children (Song of Solomon 8:6; Ezekiel 9:4; Revelation 7:3). And as explained in the proper context of Romans 8:14-16, the witness of the Spirit manifests itself in the life of the believer as he is led by the Spirit, and cries out Abba, Father. Those who have been sealed by the Spirit are those whose lives are characterized by obedience to the God who sealed them. Their lives are changed so that they live in conformity to Gods Word. So, concludes Edwards, it appears that the witness of the Spirit the apostle [Paul] speaks of, is far from being any whisper, or immediate suggestion or revelation; but that gracious holy effect of the Spirit of God in the hearts of the saints, the disposition and temper of children, appearing in sweet childlike love to God, which casts out fear, or a spirit of a slave (230 -239).

26

Moody, Jonathan Edwards and the Enlightenment, 70.

Second: The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things, as they are in themselves; and not any conceived relation they bear to self, or self-interest (240). That is, the primary reason that a saint loves God is not for any supposed interest that he has in them, but for the divine excellency and glory of God, and Jesus Christ, the Word of God, the works of God, and the ways of God (240). As explained by John Smith, in this sign Edwards chief claim is to single out those affections which arise because of the love the self has for the excellence of divine things simply grasped and contemplated. God and Christare to be viewed in themselves, and apart from any consideration of the benefit they may bestow (28). This does not mean that Edwards had no place for self-love in his thinking. There is a selflove which is good; it is a compounded self-love (wherein a person is concerned not only for himself, but also for others), rather than a simple self-love (which is a concern only for oneself).27 Simple self-love began to occur with the Fall, when the Holy Spirit (who is Love) withdrew from Adam and Eve, and mans self-love became self-love without God.28 The truth of the matter is, says Edwards, that a man must first love God before he will ever esteem Gods good as his own, and before he will desire the glorifying and enjoying God, as his happiness. This kind of self-love sees God for who He is and what He does, and recognizes that loving, serving, and worshipping God is in ones very best interest (241). It is a disinterested love to God which is a pure divine affection.29 In a disinterested love to God, God Himself is the Christians greatest gift; there is no ulterior motive involved. Simple self-love may produce affections for God which are not gracious in nature. This kind of affection sees none of the beauty and glory of God. As Christ taught, even sinners love those that love them (Luke 6:32). King Saul was greatly affected more than once and showed love toward David on two occasions after he (David) spared the kings life. Nebuchadnezzar was also affected by Gods goodness to him, when after dwelling with the beasts, God restored his reason and his kingdom. Yet both Saul and Nebuchadnezzar remained graceless persons. When genuine affections develop in the saints, however, they arise in a different way. First and foremost they see that God is an excellent, lovely Being, and worthy of their devotion. Only secondarily (although necessarily connected with their seeing the glory of God) do Christians recognize their benefit in loving God. True gratitude or thankfulness to God for His kindness to us, arises from a foundation laid before, of love to God for what He is in Himself (241-247). Some may object to this teaching, writes Edwards, because of what is taught in 1 st John 4:19 (we love Him, because He first loved us). In actuality, however, this verse supports Edwards thesis. Johns drift in these words is to explain that the only reason we are able to love God is due to the fact that He first loved us. The same is true of Psalm 116:1 (I love the LORD because He has heard my voice and my supplications), which verse is an example
27

Jonathan Edwards, The Works of Jonathan Edwards, Volume 18, edited by Ava Chamberlain, The Miscellanies 501-832 (New Haven, Connecticut: Yale University Press, 2000), Miscellany 530.
28 29

Gerstner, The Rational Biblical Theology of Jonathan Edwards, II:336-338.

Jonathan Edwards, The Works of Jonathan Edwards, Volume 3, edited by Clyde A. Holbrook, Original Sin (New Haven, Connecticut: Yale University Press, 1970), 144. A disinterested love for Edwards and the Puritans in general is one that puts God first and self second.

of compounded self-love. The saints do love God as He hears their prayers, but Gods love has prepared the way, and laid the foundation, for these gracious affections. The difference between the Christian and the hypocrite in this matter is that the former delights first in the perfection of God and the beauty of Christ; whereas the latter rejoices first in himself and the benefits he might receive from God (247-253). As explained by the editor, in the Edwardsian view, true love is immediate in the sense of being determined by the intrinsic nature of the object [God] alone (28-29). The Puritan sage allows for a self-love which is contained in ones gratitude to God. But this is a compounded self -love which first recognizes God as ones all in all. Third: Those affections that are truly holy are primarily founded on the loveliness of the moral excellency of divine things. Or, to express it otherwise, a love to divine things for the beauty and sweetness of their moral excellency, is the first beginning and spring of all holy affections (253-254). This sign is closely related to the previous one, and does little more than make an important addition to it (29). In the second sign the author spoke of the first objective ground of gracious affections being related to the amiable n ature of divine things; in this sign he speaks of the loveliness of the moral excellency of divine things. Edwards distinguished between natural good and evil and moral good and evil. Those things which are naturally good (such as human learning) or naturally evil (such as physical pain and suffering) do not relate to matters of duty. Things which are morally good (such as hatred of sin) or morally evil (such as sinful behavior) have to do with mans response to the law of God. Edwards also distinguished between the natural attributes or perfections of God (such as His power, knowledge, and eternality) and His moral attributes or perfections (such as His holiness, goodness, and truthfulness). God, who possesses the quality of simplicity or oneness, is to be loved for each of His attributes, but the primary focus is on His moral perfections. This is most fundamental and essential in the love of the saints. A love to God for the beauty of His moral attributes leads to, and necessarily causes, a delight in God for all His attributes. Without holiness, the natural attributes of power and knowledge, for example, would not render God a lovely Being. But, as taught in the Word of God, the beauty of [Gods] holiness (Psalm 29:2; 96:9; 110:3) renders all His other attributes glorious and lovely (254-257). Then too, just as the loveliness of God consists primarily in His holiness, so also does the loveliness of divine things. Christians, for example, are called saints, in that they are the holy ones (Ephesians 1:1; Philippians 1:1); the elect angels are the holy angels (Matthew 25:31; Mark 8:38); and the Word of God is holy (Romans 7:12). Herein also does primarily consist the amiableness and beauty of the Lord Jesus, in that He is the Holy One of God (Acts 3:14), and Gods Holy Servant (Acts 4:27); it is He [that] is holy[and] He who is true (Revelation 3:7). And herein chiefly consists the glory of heaven, that it is the holy city, the holy Jerusalem, the habitation of Gods holiness, and so of His glory (Isaiah 63:15) (257-259). In his discussion of the first sign, Jonathan Edwards posited that when God regenerates His elect people He gives them a new supernatural sense of divine things, which is foreign to natural men. He now notes that this new sense is one and the same with the beauty or the sweetness of holiness that spiritual men perceive in divine things, and pursue in their lives. The love of God that is relished by genuine believers includes a true relish for His divine beauty. Further, there is a real spiritual taste and spiritual appetite of genuine Christians to be doers of the Word of God, wherein one finds the will of God for his life. This

was that which the Lord Jesus spoke of when He said My meat is to do the will of Him that sent Me, and to finish His work (John 4:34). And there is no place in all of Scripture, wrote Edwards, where we see Gods law set forth as fully as in Psalm 119, as the grand expression and emanation of the holiness of Gods nature. Herein we find the prescription of holiness to the creature represented as the food and entertainment, and as the great object of the loveof the gracious nature, which prizes Gods commandments above gold, and to which they are sweeter than honey, and the honeycomb; and that upon account of their holiness (259-260). True Christians are distinguished from hypocrites in that they have a love for God, and particularly for His holiness, His divine beauty. They find that the love of God in Christ is so attractive, so beautiful, that they cannot help wanting to serve Him. There is a splendor, a beauty, about God and His ways that lures [elect] human beings to Him. 30 Unregenerate men, such as King Nebuchadnezzar, may have a great appreciation for the natural attributes of God, such as His power, majesty, and greatness, but they have no relish in the holy nature of God. The saints and angels of God, on the other hand, are engaged by the holiness of divine things. We see the angelic host in heaven, who do not rest day or night saying: Holy, holy, holy, Lord God Almighty, who was and is and is to come (Revelation 4:8). This is not meant to imply that a sense of Gods natural perfections is not exceeding useful and necessary, and it is even implied in the manifestation of the beauty of Gods holiness. But the inward work of grace in the saints (the new spiritual sense of divine things) is what enables them not only to see Gods natural attributes, but also to see the beauty of those attributes, which is derived from His holiness, as well. Finally, says the author, persons need to test themselves by this third sign as to whether their affections are based on a beautiful good in itself, or something which is merely profitable to them. The former is a genuine holy affection; the latter is not (261-266, 30). Fourth: Gracious affections do arise from the minds being enlightened, rightly and spiritually to understand or apprehend divine things (266). Here, says the editor, is introduced the spiritual understanding at the root of all affecti ons (30). Religious affections, writes Edwards, are not heat without light. Spiritual instruction concerning the gospel of Christ is rational, and it is essential for saving faith and the possession of holy affections. One may have a good deal of knowledge and still not be saved, but without a knowledge of Christ and His gospel, salvation is not possible. Knowledge of biblical truth, then, is indispensable to saving faith. But this knowledge by itself will not save. It is only when Christ makes the Scripture a means of the hearts burning with gracious affections that ones speculative knowledge becomes spiritual knowledge (Luke 24:32). The Bible abounds with passages that teach that genuine affections arise in Gods people when their notional understanding of Gods Word becomes spiritual understanding, because of the new spiritual sense which they possess (1st Corinthians 2:14; 1st John 3:6; 3rd John 11; John 6:40; etc.).31 And this spiritual sense, as noted above, has as its object the beauty and glory of divine things in Christ (2nd Corinthians 4:4, 6; 3:18). It is by seeing the excellency of Christs person, that the saints are made sensible of the preciousness of His blood. He that
30 31

McDermott, Seeing God, 114.

Editor John Smith notes that notional understanding has mere information and grasps the meaning of terms without thereby inclining the self one way or the other, whereas spiritual understanding invol ves the will and the heart, i.e., the heart of the individual is intimately related to what is understood (32).

sees the beauty of holiness, or true moral good, sees the greatest and most important thing in the world, which is the fullness of all things. He sees the beauty of the Godheadthe good of the infinite Fountain of Good. Herein all things are become new to the child of God (2nd Corinthians 5:17) (266-275). The Spirit of God works by means of common illuminations upon the minds of the unregenerate, giving them the notional understanding of divine things that they possess. Such persons know what the Bible teaches about Christ and their need for Him as Savior and Lord, and they often have a deep appreciation of the love of Christ as expressed in the Word of God. It is even possible that a man might know how to interpret all the types, parables, enigmas, and allegories in the Bible and not have one beam of spiritual light in his mind. In such a case the comprehension of these matters does not involve a hatred of sin as an affront to God, nor any sight of the amiableness of the holiness, or true moral excellency of these things. Only the regenerate savor the beauty of Gods love shown in the sacrificial cross work of Jesus Christ (276-279). Edwards points out that when the Spirit of God regenerates elect sinners, giving them the new sense of divine things, He does not do so by adding to the doctrinal knowledge contained in the Word of God, which would be the same thing as adding to the Word (which is forbidden in Scripture). Rather, the Spirit opens the spiritual eyes of the elect enabling them to believe the propositional teaching of Scripture. Writes Edwards: Spiritually to understand the Scripture, is to have the eyes of the mind opened, to behold the wonderful spiritual excellency of the glorious things contained in the true meaning of it, and that always were contained in it, ever since it was written; to behold the amiable and bright manifestation of the divine perfections, and of the excellency and sufficiency of Christ, and the excellency and suitableness of the way of salvation by Christ, and the spiritual glory of the precepts and promises of Scripture (280-281). Edwards makes it clear that the many experiences that people claim to have had do not necessarily have any saving benefit to them. The so called leading of the Holy Spirit claimed by some persons may be, and often is, spurious. Some individuals claim to have immediate inward suggestions, imaginary revelations of secret facts, visions of Christ and heaven, biblical passages brought immediately to mind, etc. But such experiences and discoveries are often found to delude the individ ual. They may well be nothing more than the suggestions and temptations of Satan. The gracious leading of the Spirit, on the other hand, consists in a persons being guided by a spiritual and distinguishing taste of that which has in it true moral beauty (281-291). As explained by John Smith, Edwards chief purpose in this sign was to retain understanding in religion as furnishing a rational criterion, but also to redefine it as a sensible light involving direct sensible perception and the inclination of the heart (33). Fifth: Truly gracious affections are attended with a reasonable and spiritual conviction of the judgment, of the reality and certainty of divine things (291). This sign emphasizes the conviction that occurs with true affections. It is a deep-seated conviction that the divine

truths claimed by the Christian faith are true, wherein the eyes of the soul have seen the glory and beauty of Christ. Both mind and heart are convinced that divine things are real. 32 Says Edwards: All those who are truly gracious persons have a solid, full, thorough and effectual conviction of the truth of the great things of the gospel. They no longer halt between two opinions, but are willing to venture their all upon the great truths of the Word of God. The Scripture makes it abundantly clear that all true Christians have such a kind of conviction. Edwards buttresses this teaching with passages such as Matthew 16:15 17; John 6:68-69; 17:6-8; Acts 18:37; 2nd Corinthians 4:11-14; 2nd Timothy 1:12; Hebrews 3:6; 11:1; and 1st John 4:13-16; 5:4-5. There are, to be sure, religious affections which are not attended with such a conviction, which may lead persons to believe in the gospel truth. But the belief will prove itself to be spurious. There are also those who believe they have experienced godly affections because Bible texts have been spontaneously brought to mind, but this does not ascertain that the affections are genuine. Authentic affections are always accompanied by consequences, i.e., the fruit of sanctification. Mere belief in the truths of the Christian faith, as necessary as it is, is not enough. Judas Iscariot believed Christ to be the Messiah, as did the crowd in John 2:23-25, and Simon the Sorcerer (Acts 8:13, 23); yet none of these are examples of genuine belief. Saving faith involves an acquiescence to the truth, wherein the Holy Spirit is communicated to the persons believing as a vital principle in the soul, which indwelling results in good works. This spiritual conviction of the truths of Scripture involves a spiritual sight of Christ in the gospel, which brings about a sense and taste of the divine, supreme and holy excellency and beauty of those truths (see Luke 10:21-22; John 6:40; 17:6-8; Matthew 16:16-17; Galatians 1:14-16; 1st John 5:4) (291-297). Edwards maintains that this view or sense of the divine glory, and unparalleled beauty of the things exhibited to us in the gospel convinces the mind of the believer in two ways: First: The glory of the gospel is imparted to the mind directly, so that the individual has a kind of intuitive knowledge of the divine nature of the truth. This does not mean that the person comes to this understanding without any deductions at all; rat her, it is without any long chain of arguments, so that the argument is really one and the evidence direct. Herein the mind ascends to the truth of the gospel but by one step, and that is its divine glory. We recognize that divine truths are vastly different from the teachings and words of men (such as Homer, Cicero, Milton, Locke, and others) in other matters. With divine things there is a certain ineffableness involved. And the giving of this knowledge occurs by the special influence and enlightenings of the Spirit of God. Once this sense of the excellency and beauty of divine things is seen, there are many more truths that are opened up to the mind of the converted sinner. Sin is seen for what it is an affront to God. The convert recognizes and detests his own sinfulness, and makes all effort to rid himself of it. The new believer now understands that glorifying God consists (among other things) in the pursuit of holiness. Without this direct apprehending of the beauty of the truths of the gospel, men would only (at best) acknowledge that the Christian faith is rational and probably true. But once the gospel truths have been brought home to the minds of Gods elect people, there is an assurance given to them beyond all mere probability. Thus the apostle can say let us draw near in full assurance of faith (Hebrews 10:22) (298 -305). God, says Jonathan Edwards, has made it possible to attain a full assurance of the truth of the
32

McDermott, Seeing God, 133.

biblical gospel apart from outward evidences of the truth claims regarding the Scriptures. Herein the Puritan sage is again in conformity with the teaching of the Westminster Confession of Faith (18:2), which states that the assurance of grace and salvation is a certainty which: [I]s not a bare conjectural and probable persuasion, grounded upon a fallible hope; but [it is] an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption. As the Confession (18:4) goes on to say, however, this does not mean that believers may not have the assurance of their salvation divers ways shaken, diminished, and intermitted from time to time. But by Gods grace, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the mean time, they are supported from utter despair. Neither does this mean that we are to deny the importance of evidences for the truthfulness of the Word of God, as great use may be made of them to awaken nonbelievers and to confirm the truth of the gospel to the saints. Yet, th ere is no spiritual conviction of the judgment, but what arises from an apprehension of the spiritual beauty and glory of divine things (305-307). As stated in the Westminster Confession of Faith (1:5): We may be moved and induced by the testimony of the church to a high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of mans salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it does abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts. Second: There are two ways in which the Word of God is imparted indirectly. One: there is a removal of the prejudices of the mind of man against the truth of Scripture. Mans mind is naturally at enmity with the teaching of the Bible, but when God, by His Spirit and Word, is pleased to reveal His glory to an elect sinner the enmity is removed, and the mind is now open and free to receive the truth. The miracles performed by Jesus Christ had a positive effect on His disciples in removing their prejudices to the truth, while at the same time the Scribes and Pharisees remained blinded by their prejudices. Two: not only does the indirect conviction of the truth of Christianity remove hindrances of reason, but it positively helps reason. It makes even the speculative notions more lively. The Word of God is a thoroughly rational Word, and the more God works indirectly on the minds of His saints, it causes them to have a clearer view of the truth (307-308). Edwards would have us know, however, that there are convictions of the truth which arise from the common enlightenments of the Spirit of God. Even natural men may have such convictions in great measure, and yet they do not possess that sense of the beauty and

amiableness of the moral and holy excellency that is in the things of [the Christian] religion. There have been many examples of persons who have had extraordinary impressions of the truth of biblical Christianity. The Papists are always there with their lying miracles, in an effort to convince people of the false gospeland it has affected numerous people in this way. Satan himself is able to perform miracles and other lying wonders which affect persons and turn them away from the truth by strong impressions. But these are a form of a counterfeit faith, which all too frequently leads persons to a false assurance of salvation (308-311). Sixth: Gracious affections are attended with evangelical humiliation (311). According to Jonathan Edwards, there is no gracious affection unless it is accompanied by evangelical humility, and humility is defined as a sense that a Christian has of his own utter insufficiency, despicableness, and odiousness, with an answerable frame of heart. Edwards (and Puritanism in general) taught that there is a difference between a legal and an evangelical humility. The former is a product of Gods co mmon grace, and it does affect the conscience of man. The latter, on the other hand, is not forced in any way, and it is produced by the special influences of the Spirit of God, wherein the individuals acted upon voluntarily acknowledge Gods sovereignty and their own incapability. Herein there is an answerable frame of heart, consisting in a disposition to abase themselves and exalt God alone. The Bible contains many passages that teach the inseparable relationship between evangelical humility and saving faith (Job 42:6; Habakkuk 2:4; Ezekiel 16:63; 20:4143; 36:26-27, 31; Psalm 34:18; 51:17; 138:6; Proverbs 3:34; Isaiah 57:15; 66:1-2; Micah 6:8; Matthew 5:3; 15:26-27; 18:3-4; 28:9; Mark 10:15; Luke 7:37; 18:9; 1st Corinthians 11:15; Colossians 3:12) (311-314). Humility is the principal part of the great Christian duty of self -denial, which has two parts. First, there is the denial of sinful worldly inclinations and/or enjoyments. Second, there is the denial of self-exaltation and self-promotion. These two always go together, but the latter is more difficult to deal with than the former. Natural men are more capable of coming closer to the first of these two. Many recluses have abandoned all worldly things and have given all for Christ sake alone, who nevertheless never renounced their own dignity and righteousness. There are many hypocrites who make much of their humility, abasing themselves before men, who remain in a legal spirit which lurks, and operates, and prevails in their hearts. It is, writes Edwards, astonishing how greatly many are deceived about themselves as to this matter, imagining themselves more humble, when they are most proud, and their behavior is the most haughty (314 -320). Even though spiritual pride is very subtle, and may often appear under the cloak of sincere humility, there are two things by which it may be discovered and distinguished from genuine humility: First, persons who are under the prevalence of this distemper are apt to think of themselves as great in humility when they compare themselves with others. The Pharisee in Jesus parable in Luke 18:9-14 is such an example, as is the man in Luke 14:7-11 who exalted himself by taking the best seat at the wedding feast, and the one who sees himself as the supreme teacher in the church in Matthew 23:6-7. The one who is truly humble, however, esteems himself as low among the saints, and one of the lowest of the saints, who willingly sits at the feet of others to learn more of the truth of Gods Word (James 1:19; 3:1 ). The most eminent of saints is the one who humbles himself as a little child (Matthew 18:4), seeing himself as a little child in grace, and his attainments as that of a babe in Christ. He is a

man who recognizes his deformity as great and his grace and goodness as small, and he understands fully that all that he is able to achieve in the pursuit of holiness is from the hand of his God. His focus is not on what he has attained, but the perfect rule that Gods Word has set as the standard for his life (320-324). Moreover, the truly humble child of God, having such a conviction of the high degree in which he ought to love God, is not impressed with how far he has moved toward achieving this goal, but rather how small his love for this God is. One may object that the more we learn about God the more our love ought to increase, so that we should be seeing our love for God as increased. Edwards response is that the more a person grows in the knowledge of a finite matter, the closer he thinks that he has come to a full grasp of the subject at hand. But this is not the case with ones knowledge of an infinite God. Here the more one learns about God, the more he realizes how much more there is to learn. For the true saint the sense of Gods holy beauty is such that he inevitably feels [recognizes] his own moral poverty.33 Hence, the soul of a saint, by having something of God opened to his sight, is convinced of much more than is seen. There is something that is seen, that is wonderful; and that sight brings with it a strong conviction of something vastly beyond, that is not immediately seen. So that the soul, at the same time, is astonished at its ignorance, and that it knows so little, as well as that it loves so little. The highest level of love and the knowledge of God that one (even in the most eminent of saints) might attain to in this life is far from what it should be. Then too, the more knowledge one gains concerning God and His ways, the more one sees the greatness and odiousness of his sins. God is an infinite Being, and mans obligation to God is therefore infinite. This being so, every sin is necessarily infinitely reprehensible. A recognition of this will be found in the humble child of God (324-327). Edwards would have us know, however, that this does not mean that the godliest Christians should have the worst opinion of themselves, because in many respects it is the opposite of this. The true saint knows that he has a certain measure of Gods grace, and the more he has, the more he will know it and be thankful for it (Psalm 119:99-100). Yet, the most eminent Christian will be one who is the most humble in spirit one who must take pains to convince himself of it. Scripture teaches that those who are the godliest, are those who have increased in the knowledge of God and His Word, while at the same time they are sensible of [their] own ignorance (Proverbs 3:7; 30:2-4; Isaiah 5:21; Romans 12:16; 1st Corinthians 8:2) (327-331). Second, when a person tends to think highly of his own humble state, this is a sign of counterfeit humility. Genuine religious affections have the opposite effect there is a recognition of remaining pride as exceedingly abominable. False humility tends to measure itself by how much dignity or social status it possesses, whereas truly humble Christians have so mean an opinion of their own real dignity, that all their self -abasement, when considered with relation to that, and compared with that, appears very small to them. It does not seem to them to be any great humilit y, or any abasement to be made much of, for such poor, vile, abject creatures as they, to lie at the foot of God. A genuinely humble man does not think of himself as eminent in anything, but rather all his God-given graces are ready to appear to him to be comparatively small. And whereas hypocrites

33

Moody, Jonathan Edwards and the Enlightenment, 71.

tend to think highly of their own humility, and less of others (see Zechariah 13:4; Isaiah 57:5; Matthew 6:16), the humble Christian is more apt to find fault with his own pride than with other mens, and he is apt to put the best construction on others words and behavior, and to think that none are so proud as himself (331-338). Scripture abundantly witnesses to the fact that the poor in spirit are those who are Gods people. Edwards cites Psalm 18:27; 101:5; 131:1; Proverbs 6:16-17; Romans 4:1-2; 1st Corinthians 13:4; 2nd Corinthians 7:15; 1st Peter 2:18; 3:15, as well as other texts to make his point. He then concludes this sign with the example of Mary (Mark 14:3-9), and Mary Magdalene (Luke 7:36-50), both of whom poured out precious ointment from broken alabaster boxes on Jesus Christ, thereby showing their devotion to Him. Until the boxes were broken the ointment could not flow nor diffuse its precious odor. In the same way, gracious affections, which are a sweet odor to Christ, are broken-hearted affections, which at the same time fill the soul of a Christian with an heavenly sweetness and flagrancy, are seen as precious in the Lords sight (338-339). Seventh: Another thing, wherein gracious affections are distinguished from others, is that they are attended with a change of nature (340). Genuine affections, says Edwards, change not only the sensation and frame of the soul, but, as Paul teaches in 2 nd Corinthians 3:18, they change the very nature of the soul. This is what conversion is: it is a turning away from sin unto God. Before conversion, a man may be restrained from sin, but when he is converted it is not merely his being restrained from sin, but the very heart and nature of the person is turned toward a holy walk with God. The new convert becomes an enemy of sin; he is a new creation (340-341). Of course, there are allowances which must be made for ones natural temper. The new creation work of the Spirit of God in the soul does not entirely root out the natural temper. What a man was by his natural constitution before his conversion (i.e., things which he was most inclined to), will still be areas of problems post-conversion. But the grace now present, although imperfect in this state, is very powerful and will bring about a universal change in the individual. What a man is prior to his conversion will progressively be altered for the good. The old man will be put off and the new man will be put on. Sin will no longer have dominion over the new man in Christ (341-342). These things being so, if a person claims to have been converted, and yet after a period of time there is no real change evident in him, it is a sign that the work done in his soul is not a genuine work of conversion. There are those who are changed only temporarily; such persons are not true converts. When the Spirit works savingly it is a work wherein we find a universal change. The change brought about by the Spirit positively and continuou sly affects every area of a persons life; it is a lasting change. Sin will still be present in the new creature in Christ, but it is no longer reigning sin; it is only remaining sin. The living water of the Spirit of God flows in the new convert as a fou ntain of water springing up into everlasting life (John 4:14). Just as Moses face shined when he was conversing with God (Exodus 34:29-35), so also when men have been conversing with Christ in an extraordinary manner, there is a sensible effect of it [which] remains upon them; there is something remarkable in their disposition and frame, which if we take knowledge of, and trace to its cause, we shall find it is because they have been with Jesus (Acts 4:13) (342 -344). Eighth: Truly gracious affections differ from those affections that are false and delusive, in that they tend to, and are attended with the lamblike, dovelike spirit and temper of Jesus

Christ; or in other words, they naturally beget and promote such a spirit of love, meekness, quietness, forgiveness, and mercy, as appeared in Christ (344 -345). In the eighth and ninth signs, Edwards relies on Christs beatitudes to speak of the character of the children of God. The eighth sign stresses the character of love, meekness, [and] quietness of spirit, whereas the ninth speaks to tenderness or the heart of flesh (38). The Holy Spirit of God dwells in the children of God and produces in them the lamblike, dovelike spirit that Edwards is concentrating on in this sign. The author adduces various biblical passages to prove his point: Matthew 5:5-9; Colossians 3:12-13; 1st Corinthians 13:4-5; Galatians 5:2223; James 3:14-17 (345-346). Christians are Christ-like persons, and as Christ is the Lamb of God, so the Christian will be lamblike in his walk with God. This is what Paul teaches in Romans 8:29 and 2 nd Corinthians 3:18 where we read that Christians are, by the Spirit, being progressively transformed into the image of Christ. Christ is full of grace; and Christians all receive of His fullness , and grace for grace: i.e., there is grace in Christians answering to grace in Christ, such an answering as there is between the wax and the seal; there is character for character: such kind of graces, such a spirit and temper, the same things that belong to Christs character, belong to theirs. Christians are His flesh and His bone; yea [they] are one spirit (1 st Corinthians 6:17), and live so that it is not they that live, but Christ that lives in them. A Christian spirit is Christs mark that He sets upon the souls of His people; His seal in their foreheads, bearing His image and superscription (346-347). Christians, as guided by Christs Spirit, writes the Puritan divine, will display the character traits of Christ in their lives: meekness, forgiveness, love, mercy, etc. The first of these is meekness, which is so much the character of a Christian that meekness and godliness are used in the Bible as virtual synonyms (Psalm 37:10-11; 146:6). This is why Christ speaks of His disciples as little children (Matthew 18:3; 19:14; Mark 10:15; John 13:33). This, of course, does not mean that there is no place for boldness in the Christian life, but it will be a Christ-like boldnessone that maintains a meek and humble spirit, standing firm for the things of the Christian faith. Moreover, a Christian will manifest a forgiving attitude. Christ Himself teaches that the willingness of a person to forgive others is a sign of his being forgiven by God (Matthew 6:12-15; 18:21-35). Love too, says Jesus, is a mark of genuine discipleship (John 13:34-35). According to Edwards, there is no one virtue or disposition of the mind, that is so often, and so insisted on, in the marks that are laid down in the New Testament, whereby to know true Christians. Without the spirit of love we are nothing (1st Corinthians 13:1-3). Finally, it is also unmistakably true that those who have been born again are those who of a disposition to pity and relieve their fellow creatures that are poor, indigent, and afflicted (Psalm 37:21, 26; Proverbs 14:31; 21:26; James 1:7). In Matthew 25 Christ tells us that on the day of judgment that judgment will be meted out according as men have been found to have been of a merciful spirit and practice, or otherwise (347 356). This is not to infer that Christians are without sin in the way in which they manifest these Christ-like qualities in their lives. Gods people are still sinners and in need of His continual upholding grace. But this I affirm, says Edwards, that everything in Christianity that belongs to true Christianity is of this tendency, and works this way. Scripture knows of no such true Christian, as of a sordid, selfish, cross and contentious spirit. Allowances must be made for the continuing influence of sin in the Christian life, but a true child of God will necessarily manifest the Christ-like qualities spoken of above (356-357).

Ninth: Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit (357). As noted above, the ninth sign, like the eighth before it, manifests itself as per the beatitudes of Christ. This sign focuses on Christian tenderness of spirit. False affections, teaches Edwards, no matter how much they may seem to be genuine, have a tendency to harden the heart. Possessors of false affections are not concerned for spiritual purity. As long as they believe themselves to be out of the danger of hell, they are content in that state. Instead of embracing Christ as their Savior from sin, they trust in Him as the Savior of their sins. They trust in Christ to preserve to them the quiet enjoyment of their sins, and to be their shield to defend them from Gods displeasure. In this sense these people are like those described in Jude 4, who turn the grace of our God into licentiousness (357-360). Gracious affections, on the other hand, flow out of a contrite hearta heart that is broken in godly sorrow over sin in ones life. From this comes the tenderness of heart that Gods people manifest. Jesus compares the tenderness of the heart of a true Christianto a little child. Such a child is easily moved and apt to be filled with sympathy, who will also grieve over hurting his superiors, i.e., parents, teachers, etc., and he dreads doing disservice to them. This is the mindset of a genuine child of God as well. He has a filial fear of God (Psalm 119:120) and His Word (Isaiah 66:2), and approaches God with holy awe and reverence (360-362). Once again, however, this does not mean that there is not the need for a holy boldness in coming to God in prayer and the duties of divine worship. But such boldness does not undermine the reverential fear that a Christian manifests toward God. Elijah the prophet was a man who had a holy familiarity with God, yet he wrapped his face in a mantle when he approached this holy God (1st Kings 19:12-13). Moses too, a man with whom God spoke and knew face to face (Deuteronomy 34:10), bowed low in worship when drawing near to God (Exodus 34:8). Even the holy angels that we read about in Isaiah 6 covered their faces before the throne of the most high and holy God (362). One of the reasons that genuine affections are attended with a tenderness of spirit is that true grace tends to promote convictions of conscience. Saving grace in the soul of a saint will manifest itself by being greatly concerned for sinning against a holy God. According to Edwards, the telltale mark of proper fear of God is conviction of sin.34 This is not a servile fear, but a filial or reverential fear. The child of God does not fear being banished from Gods heavenly kingdom; rather, he fears offending God by his sin. Hence, a tender conscience tends to promote a Christian tenderness of heart, which results in the believers serving the LORD with fear, and rejoicing with trembling (Psalm 2:11) (362-364). Tenth: Another thing wherein those affections that are truly gracious and holy, differ from those that are false, is beautiful symmetry and proportion (365). In this sign Edwards displays his aesthetical taste for order. For him, true affections are harmonious, false affections are discordant. 35 When Edwards speaks of a beautiful symmetry and proportion in authentic affections, he does not intend to say that perfection may be obtained in the believer. Christians remain imperfect in their sanctification prior to the final state. Much weakness is still apparent in the life of the child of God. What is intended by
34 35

McDermott, Seeing God, 180. Moody, Jonathan Edwards and the Enlightenment, 71.

this statement concerning beauty and proportion is that there is a universality in sanctification, i.e., it affects every area of life. Herein we see that there is a symmetry and beauty in Gods workmanship (365). This teaching is well expressed in the Westminster Shorter Catechism (Q. 35): Sanctification is a work of Gods free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness. Hypocrites may exhibit great affections in various areas of their lives, while there is no manner of proportion in others. There may be joy and hope without a filial fear of God or a mourning over sin. There may be an outward display of love for God without a corresponding love for ones fellow man, or vice-versa. There will be a show of concern for the sins of others without a corresponding concern for ones own sins. Genuine affections found in Gods people, on the other hand, are universal in scope. True believers will manifest not only joy and hope, but also a godly fear and earnest mourning over sin chiefly for themselves, but also for others. Too, there will be a symmetrical love for both God and man. The reason for this is that Christians have the whole image of Christ upon them. There is every grace in them, which is in Christ. (365-373). The Puritan divine likens hypocrites to comets that appear for awhile with a mighty blaze; but are very unsteady and irregular in their motion (and are therefore called wandering stars, Jude 13), and their blaze soon disappears, and they appear but once in a g reat while, whereas the true saints are like fixed stars, which though they rise and set, are often clouded, yet are steadfast in their orb, and may truly be said to shine with a constant light. A comet may shine brightly for a period of time, but it is short-lived in its intensity. Stars, on the other hand, shine continuously (373-374). Another way that the unevenness and disproportion of hypocrites is seen is in their often being greatly affected in religious matters when in the company of others , but not when they are alonein secret, in close meditation, secret prayer, and conversing with God. This is not the case when it comes to the Christian. The believer surely delights in fellowshipping with other believers, but his greatest delight is in being alone, conversing with God in solitary places. True religion, teaches Edwards, disposes persons to be much alone, in solitary places, for holy meditation and prayer. Here we see the genuine heart of the man of God, longing to spend time with God in the study of Scripture and secret prayer. The Bible bears witness to this in the lives of Abraham, Isaac, Jacob, Moses, Elijah, Elisha, and especially Jesus Christ Himself. It is the nature of true grace, that however it loves Christian society in its place, yet in a peculiar manner delights in retirement, and secret converse with God. So that if persons appear greatly engaged in social religion, and but little in the religion of the closet, and are often highly affected when with others, and but little moved when they have none but God and Christ to converse with, it looks very darkly upon their religion (375-376). Eleventh: Another great and very distinguishing difference between gr acious affections and others is that gracious affections, the higher they are raised, the more is a spiritual appetite and longing of soul after spiritual attainments increased. On the contrary, false affections rest satisfied in themselves (376). The more a Christian loves God the more desire he has to love Him with an ever growing love. There is an earnest desire in the soul of a born again child of God wherein he seeks God above all else. He hates what God hates and loves what God loves with ever increasing intensity. Edwards approvingly cites Thomas Shepard to support his position: Truly there is no [saving] work of Christ that is right, but it carries the

soul to long for more of it. The saints greatest achievement in spiritual advancement in this life does not satisfy his desire to have more of the same. Genuine affections tend to increase ones spiritual appetite for a greater level of hunger and thirst for the things of God. There will be no obstacle so great to the Christian that will keep him from pursuing a closer and deeper relationship with his God (see 1st Peter 2:2-3; Philippians 3:13-15; Mark 9:24) (376-378). Some may object here, says Edwards, that the Bible tells us that spiritual enjoyments are soul-satisfying. How then can we contend that the greater the spiritual pleasure the more of the same one desires? The Puritans response is four-fold. First, the spiritual enjoyments experienced by a child of God are altogether different than any other kind of enjoyments. Once one has tasted of the spiritual pleasures brought about by a saving relationship with Christ, nothing else will satisfy. Second, spiritual pleasures do indeed fully answer and satisfy the expectation of the recipient, so that no other kind of plea sure will suffice. Third, the pleasures of spiritual blessings are unlike those of worldly pleasures in that they are permanent rather than temporal. And fourth, spiritual enjoyments are not only permanent, they are also boundless, ever increasing in nature. There is an infinite ocean of them, so that no matter how much a Christian may enjoy his relationship with God, the more there still is to enjoy. And therefore this is the nature of spiritual affections, that the greater they be, the greater the appetite and longing is, after grace and holiness (378-379). The opposite is the case with false affectionsthey do not produce more desire for spiritual pleasure. False affections are satisfying. Those who possess them are of the mind that what they have is sufficient; they rest assured that they are on the way to Gods heavenly kingdom, and need not concern themselves with more grace and holiness. For this reason, possessors of false affections stop seeking God once they believe that they are safe and out from under the wrath of God (379). The Bible, however, sets forth the man of God as one who is continually seeking God; it is a sign of a true saint. Seeking God is necessary both prior to and subsequent to conversion (albeit in different ways). Psalms 24:6; 69:6, 32; 74:4 bear witness to this truth. In fact, says Edwards: almost all that is said in the New Testament, of mens watching, giving earnest heed to themselves, running the race that is set before them, striving and agonizing, wrestling not with flesh and blood, but principalities and powers, fighting, putting on the whole armor of God, and standing, having done all to stand, pressing forward, reaching forth, continuing instant in prayer, crying to God day and night; I say almost all that is said in the New Testament of these things, is spoken of, and directed to the saints (379-382). Hypocrites who possess only false affections believe that they will be able to withstand the trials of life. They will boast of their past attainments and the like. But their desires are only to satisfy themselves. The true saint, on the other hand, longs for God and holiness for the sake of being more Christ-like in character. The saints desire the sincere milk of the Word, not so much to testify of Gods love to them, as that they may grow thereby in holiness. Grace is the godly mans treasure. Godliness is the gain that he is covetous and greedy of (382-383). Twelfth: Gracious and holy affections have their exercise and fruit in Christian practice. I mean, they have that influence and power upon him who is the subject of them, that they cause that a practice, which is universally conformed to, and directed by Christian rules, should be the practice and business of his life (383). Josh Moody has appropriately commented that Edwards first eleven signs do indeed concern true heart experience as

carefully distinguished from false experience. Yet it is also not enough to see moral behavior as necessarily spiritual fruit. In the twelfth sign Edwards identifies the kind of fruit that will only grow out of such true heart experience.36 Hence, Sam Storms points out, the twelfth of Edwards signs is not only the most important of the twelve signs of the saving presence of the Spirit but the most controversial as well.37 The Puritan divine himself begins his analysis of this sign by stating that the proposition itself implies three things. He then goes on to explain them (383). First, it is essential that a person in whom gracious affections exist be universally conformed to, and directed by Christian rules as found in the Word of God. We have noted above that the concept of universal obedience is crucial in the Christian view of genuine conversion. This does not imply that there is any state of perfection reached this side of the final state, but it does mean that a true convert will part with all known sin, and pursue holiness in every area of life. 1st John 3:3; 5:18 John 15:14; James 2:10; 1st Corinthians 6:9; Job 34:3-7; Ezekiel 33:15; etc., all show this to be the case (383-387). Second, a true Christian will make a business of such a holy practice above all things. He will pursue this business with [the] highest earnest and diligence: so that he may be said to make this practice of religion eminently his work and business. All of Christs people not only do good works, but are zealous of good works (Titus 2:14). They are faithful soldiers of Christ, who fight the good fight they are called on to fight. Such persons will earnestly press into the kingdom of God, and they will not be slothful in their duties. Philippians 3:13; Matthew 25:26-28; Hebrews 6:11-12; 12:1; and Exodus 12:11 are proof texts which show this to be so. Only such as do their Christian business in this way will be saved (383, 387388). Third, every genuine child of God persists in [the Christian faith] until the end of lifeit being that business which he perseveres in through all changes, and under all trials as long as he lives. There are many things (by their being of an alluring nature) which will stand in the way of a persevering saint, as it is Gods way of ordering difficult situations to test the mettle of the saint. Such trials will bring to the fore the true nature of a genuine child of God, i.e., whether or not his faith is authentic or not (Genesis 22:1; Exodus 15:25; 16:4; Job 23:10; John 8:30-31; Hebrews 3:6, 12, 14; 6:11-12; etc.). But the possessor of holy affections will, by Gods grace, persevere to the end (383-384, 388-389). Certainly, Edwards teaches, genuine saints may backslide and fall into great sins, but due to the preserving grace of God they will never fall away from the true faith of Christianity. The Holy Spirit so dwells and unites Himself to the soul of the believer that the believer will never be forsaken and left to perish. The Spirit of Christ, which is the immediate spring of grace in the heart, is all life, all power, all actand thus it is that holy affections have a governing power in the course of a [converted] mans life (390-393). As noted above, Edwards view is that explained by the Westminster Confession of Faith (18:4): True believers may have the assurance of their salvation in divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which wounds the conscience and

36 37

Moody, Jonathan Edwards and the Enlightenment, 67. Storms, Signs of the Spirit, 139.

grieves the Holy Spirityet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by which, in the mean time, they are supported from utter despair. The Spirit-driven gracious affections in the life of a child of God will necessarily usher in holy practice. The Holy Spirit gives the soul a natural relish of the sweetness of that which is holy, and of everything that is holy, so far as it comes in view, and excites a disrelish and disgust of everything that is unholy. This same Spirit gives believers such a glorious sight of the majesty of Christ, as seen in the Scriptures, that their souls are naturally, powerfully, and inexorably drawn after Him as their Lord. Those persons who are assured (by the true grace of the Spirit) of the truth claims of the Word of God are also convinced that these truths must be obeyed. There is nothing in heaven or earth of a more active nature than the true grace given to the saint by the Spirit of God, for it i s life itself, and the most active kind of life, even spiritual and divine life. Therefore, godliness in the heart has as direct a relation to practice, as a fountain has to a stream, or as the luminous nature of the sun has to beams sent forth (Ephesians 2:10; Titus 2:14; 2nd Corinthians 5:15; Hebrews 9:14). Everything in the Christian man is calculated to reach this end, i.e., the fruit of holy practice. Genuine children of God are devoted to the practice of godliness, even in the midst of great trial and tribulation. They willingly endure that which a hypocrite will not (393-404). Non-believers, on the other hand, are oftentimes given to promises of practicing holiness. When Pharaoh was under the pressures of the various plagues that God brought against Egypt, he gave the outward appearance of being willing to obey Gods commands. But at the same time he was unwilling to leave all of his sins behind. So it is with all such sinners, they are willing to part with some of their sins, but not all. P haraoh finally permitted the Israelites to leave Egypt, but with the condition that the cattle would remain in the land. Moses, as like every genuine child of God, was unwilling to go without everything going with him and the Israelites. Not one hoof was to be left behind (Exodus 10:26) (404-406). According to Jonathan Edwards, so important is this final sign of Christian practice or a holy life, that it is to be seen, not only as a great and distinguishing sign of true and saving grace, but it is the chief of all the signs of grace, both as an evidence of the sincerity of professors unto others, and also to their own consciences. It is the principle sign b y which Christians are to judge both their own, and others, sincerity of godliness. He then cites several things that are to be particularly noted, in order to have a right understanding of this matter (406-407). First we need to consider the Christians practice of godliness as a manifestation to others of genuine conversion. In Matthew 7:16, 20; 12:33; and Luke 6:44, we read that just as a tree is known by its fruit, so also is the professing Christian known by his fruit. Nowhere, says Edwards, does the Bible teach that we are to recognize children of God by their profession of faith, but by the fruit they bear in their lives. This is also the way by which one is to judge the sincerity of his own profession in Christ (Matthew 5:16; see also Philippians 2:21-22; 3rd John 3-6; James 2:18). Hypocrites may and do speak the language of the Christian faith, and often with great enthusiasm, but words are cheap, and true godliness may easily be feigned by such talk. It is one thing to talk like a believer, it is another thing to act like one (408-411).

This does not in any sense deny the importance of a Christian profession of faith. On the contrary, such a profession is necessary. But we must ask what is essential to this kind of profession? Even though we must never insist on a particular account of the distinct method and steps in which every person must be seen to come to Christ as requisite to a credible profession of faith, yet it is indispensable that a person profess to be true to those doctrines which belong to the essence of Christianity. There must be a recognition of Christ as the Messiah, the only Redeemer of Gods elect people through His perfect life and His substitutionary sacrifice on the cross. Genuine repentance and a renouncing of sin must also be seen in the professor. And the profession must be made with understanding, i.e., professors need to be sufficiently instructed in the Christian faith so that they know the meaning of what they profess. Further, professors need to be able to give a credible account of their conversion experience. This needs to be done by their willin gness to embrace the teachings of the Bible and to walk according to those teachings. Simply stated, a credible profession is one wherein the professor manifests a visible holy life along with his profession. When this occurs a charitable judgment should be given to the genuineness of the profession. We must not think that any external manifestations and outward appearances that are visible to us are infallible evidences of grace. These are the best evidences available to us as fallible creatures, but God alone is the searcher of hearts (411420). Second, we need to observe how the practice of godliness is the best evidence of genuine affections to a persons own conscience (420). Edwards maintains that 1 st John 2:3; 3:1819; Hebrews 6:9; Galatians 6:4; Psalm 119:6; Matthew 7:19-23; as well as other texts, all witness to this verity. Christian practice, or keeping Christs commandments, according to the Word of God, is a sure evidence to our own consciences, that we are sincere Christians (421-422). There are Christian graces, such as acts of contemplation, that are strictly inner graces. They begin and end in the soul of man. But there are other graces which begin in the soul and terminate in acts. Here is the exertion of grace producing its effects in outward actions. These exercises of grace are practical and productive of good works, not only in that they are of a productive nature (for so are all exercises of true grace), but they are determinations of the will which produce acts; they are acts of the soul. And when God looks at the obedience and practice of the man, He looks at the practice of the soul; for the soul is the man in Gods sight; for the Lord sees not as man sees, for He looks on the heart. Therefore, when Christian practice is taught in Scripture as the main evidence of sincere Christianity to others, it speaks of outward actions. But when practice is given as the evidence of ones own sincerity as a professor of Christianity, it speaks of it with regard to ones own consciencenot only our outward acts, but the exertion and exercise of the soul, which directs and commands that motion. It is not mere outward acts which convince the individuals conscience, but (and primarily), his inner intentions as well (422-427). As the apostle Paul affirms in Galatians 6:7, for persons to believe that they have a good heart while at the same time they live a wicked life is really absurd. God, as the great Judge, who sees into the inner recesses of all men, will not be mocked or baffled by any pretenses, without a holy life. All men will one day answer to the great Searcher of hearts (428-429). As taught in Deuteronomy 8:2; Judges 2:21-22; 3:1, 4; James 1:2-4; 1st Peter 1:6-7; 2nd Corinthians 8:8; Psalm 66:10-11; Zechariah 13:9; Job 23:10; Revelation 3:17-18; etc., the

greatest test of Christian sincerity, says Edwards, comes at the time of trials or proofs in ones life, when it is more difficult to pursue godliness. He approvin gly cites John Flavel on this matter, who wrote that No man can say what he is, whether his graces be true or false, till they be tried and examined by those things, which are to them as fire is to gold. It is at this point where following the teachings of the Word of God may occur at great cost and pain; yet the Christian chooses to be a doer of the Word at this time, because pleasing God is paramount. These trials are prominently and eminently looked upon in Scripture as trials of sincerity. When God brings these trials into the life of the professor of Christianity, it is not for His own information, or that He may obtain evidence Himself of the sincerity of the persons involved. But it is to exhibit evidence to their consciences. These trials are not for Gods information, but for ours (430-433). There are a number of biblical passages which maintain that in practice, graceis said to be perfect, or to be finished (see James 2:22; 1st John 2:4-5; 4:12, 17-18). There are other verses which refer to the practice of love and obedience as proof of gracious affections (John 14:15, 23-24; 15:2, 8, 14; 8:31; 1st John 2:3, 5; 3:18-19; 5:3; 2nd John 6; James 1:27; Job 28:28; etc.). We are also told in the Bible that holiness of life is that grand evidence which God will make use of before His judgment seat on the last day (Revelation 20:12-13; 2nd Corinthians 5:10; Matthew 25:31-46). According to ones holy practice, Gods judgment will be regulated, and the state of every professor of religion unalterably determined. Since God has so plainly revealed to us what this token or evidence is by which He will judge mankind, then we should regard it as of the greatest importance. Godliness in the Christian life must be seen as the sign of signs of true conversion. A cheerful practice of our duty and doing the will of God, is the proper evidence of a truly holy joy (434 -449). Some may argue that one should judge the sincerity of his profession by inward experience. There is truth found in this argument, says Edwards, but inward experiences will be inseparably related to outward practice. There may be outward practice without a genuine internal experience, but a genuine inward experience will necessarily bring forth outward obedience. It is undeniably the case that the witness of the Spirit of God in the heart of the born again child of God is a proof of ones conversion, but it is also true that if this inward witness is truly from Gods Spirit, then it will manifest itself in good works (450-454). Others may object that Christian practice as it has been spoken of in this volume is legalistic in naturethat it is inconsistent with the free grace of God in Christ. In fact, however, godly living is not a threat in any biblical sense to the doctrine of Gods free grace in Christ, unless we come to the conclusion that our godly living is meritorious. In what has been said concerning this twelfth sign, there is nothing legal, nothing derogatory to the freedom and sovereignty of gospel grace, nothing in the least clashing with the gospel doctrine of justification by faith alone. Edwards fully admits that it would be a dangerous form of legalism which would insist on our holy living as bringing us to a title of Christs benefits, as the price of it. But it is far from legalistic to claim that godly living justifies the sincerity of a believer, as the proper evidence of it (455-461).

Sam Storms aptly sums up Jonathan Edwards teaching on the twelfth sign (Edwards sign of signs) as follows:38 Godly practice and holiness of life and thought is the proper proof of the true and saving knowledge of God. It is both vain and presumptuous for us to profess that we [savingly] know God if in works we deny Him (see Titus 1:16; 1st John 2:3). Godly and holy practice provides solid evidence that we have truly repented (see Matthew 3:8; Acts 26:20). Holiness of life is evidence of saving faith and a confident belief of the truth of all God has revealed (see James 2:21-24; 2nd John 3). Or again, it is the most proper evidence of a true coming to Christ, and accepting of, and closing with Him for salvation. Godly practice functions as evidence of a gracious love, both to God and men. Holiness of life gives evidence of authentic humility (see Micah 6:8), the true fear or reverence of God, together with a heart filled with gratitude for blessings received (see Psalm 116:12). Practice is the proper evidence of gracious desires and longings and distinguishes them from those that are false and vain. Practice is the proper evidence of a gracious hope. A cheerful practice of our duty and doing the will of God is the proper evidence of a truly holy joy. Finally, practice also is the proper evidence of Christian fortitude. Editor John Smiths concluding remarks on this twelfth sign are an appropriate conclusion to this review and analysis of Religious Affections: The prominence given by Edwards to practice as a test of [genuine] affections is of great moment not only for his own thought but for the driving force of American Protestantism as well. In setting up practice as a cardinal test, Edwards was no mere follower of tradition. Classical Protestantism had placed considerable emphasis upon the inner workings of the Spirit and upon the primacy of faith. Puritanism went even further in the direction of making religion into an affair of the interior life. While Edwards doctrine of affections carried this trend forward, it also took a large step in the direction of making action a center of attention. American Protestantism has never been far from believing that the most reliable test of religious sincerity is the deed; seeing what a man will do is the best test of his heart (42). Soli Deo Gloria

38

Storms, Signs of the Spirit, 150-151. The portions of this section which are in quotations ( )are from the Religious Affections.