Jonathan Edwards - No external manifestations and outward appearances whatsoever, that are visible to the world, are infallible evidences of grace

It must be noted, agreeable to what was formerly observed, that no external manifestations and outward appearances whatsoever, that are visible to the world, are infallible evidences of grace. These manifestations that have been mentioned, are the best that mankind can have; and they are such as do oblige Christians entirely to embrace professors as saints, and love them and rejoice in them as the children of God, and are sufficient to give them as great satisfaction concerning them, as ever is needful to guide them in their conduct, or for any purpose that needs to be answered in this world. But nothing that appears to them in their neighbor, can be sufficient to beget an absolute certainty concerning the state of his soul: for they see not his heart, nor can they see all his external behavior; for much of it is in secret, and hid from the eye of the world; and it is impossible certainly to determine how far a man may go in many external appearances and imitations of grace, from other principles. Though undoubtedly, if others could see so much of what belongs to men's practice, as their own consciences may see of it, it might be an infallible evidence of their state, as will appear from what follows.


- Jonathan Edwards (Religious Affections, Part III, Section XII-I)

Jonathan Edwards - What profession may properly be called a profession of Christianity? (Part II)

when may a man be said to profess Christianity, or what profession may properly be called a profession of Christianity?

I answer...

2. That profession of these things, which is properly called a Christian profession, and which must be joined with Christian practice, in order to persons being entitled to the benefit of those rules, must be made (as to what appears) understandingly: that is, they must be persons that appear to have been so far instructed in the principles of religion, as to be in an ordinary capacity to understand the proper import of what is expressed in their profession. For sounds are no significations or declarations of any thing, any further than men understand the meaning of their own sounds.

But in order to persons making a proper profession of Christianity, such as the Scripture directs to and such as the followers of Christ should require, in order to the acceptance of the professors with full charity, as of their society; it is not necessary they should give an account of the particular steps and method by which the Holy Spirit, sensibly to them, wrought and brought about those great essential things of Christianity in their hearts. There is no footstep in the Scripture of any such way of the apostles, or primitive ministers and Christians requiring any such relation, in order to their receiving and treating others as their Christian brethren, to all intents and purposes, or of their first examining them, concerning the particular method and order of their experiences. They required of them a profession of the things wrought; but no account of the manner of working was required of them. Nor is there the least shadow in the Scripture of any such custom in the church of God from Adam to the death of the Apostle John.

I am far from saying, that it is not requisite that persons should give any sort of account of their experiences to their brethren. For persons to profess those things wherein the essence of Christianity lies, is the same thing as to profess that they experience those things. Thus for persons solemnly to profess, that, in a full conviction of their own utter sinfulness, misery, and impotence, and totally undone state as in themselves, and their just desert of God's utter rejection and eternal wrath, and the utter insufficiency of their own righteousness, or anything in them, to satisfy divine justice, or recommend them to God's favor; they do entirely depend on the Lord Jesus Christ, and his satisfaction and righteousness; that they do with all their hearts believe the truth of the gospel of Christ: and that in a full conviction of his sufficiency and perfect excellency as a Savior, as exhibited in the gospel, they do with their whole souls cleave to him, and acquiesce in him, as the refuge and rest of their souls, and fountain of their comfort; that they repent of their sins, and utterly renounce all sin, and give up themselves wholly to Christ, willingly subjecting themselves to him as their King; that they give him their hearts and their whole man; and are willing and resolved to have God for their whole and everlasting portion; and in a dependence on his promises of a future eternal enjoyment of him in heaven, to renounce all the enjoyments of this vain world, selling all for this great treasure and future inheritance, and to comply with every command of God, even the most difficult and self-denying, and devote their whole lives to God's service; and that in forgiveness of those that have injured them, and a general benevolence to mankind, their hearts are united to the people of Jesus Christ as their people, to cleave to them and love them as their brethren, and worship and serve God, and follow Christ in union and fellowship with them, being willing and resolved to perform all those duties that belong to them, as members of the same family of God and mystical body of Christ: I say, for persons solemnly to profess such things as these, as in the presence of God, is the same thing as to profess that they are conscious to, or do experience such things in their hearts.

Nor is it what I suppose, that persons giving an account of their experience of particular exercises of grace, with the times and circumstances, gives no advantage to others in forming a judgment of their state; or that persons may not fitly be inquired of concerning these in some cases, especially cases of great importance, where all possible satisfaction concerning persons' piety is especially to be desired and sought after, as in the case of ordination or approbation of a minister. It may give advantage in forming a judgment, in several respects; and among others, in this, that hereby we may be better satisfied, that the professor speaks honestly and understandingly, in what he professes; and that he does not make the profession in mere formality.

In order to a profession of Christianity being accepted to any purpose, there ought to be good reason, from the circumstances of the profession, to think, that the professor does not make such a profession out of a mere customary compliance with a prescribed form, using words without any distinct meaning, or in a very lax and ambiguous manner, as confessions of faith are often subscribed; but that the professor understandingly and honestly signifies what he is conscious of in his own heart; otherwise his profession can be of no significance, and no more to be regarded than the sound of things without life. But indeed (whatever advantage an account of particular exercises may give in judging of this) it must be owned, that the professor having been previously thoroughly instructed by his teachers, and given good proof of his sufficient knowledge, together with a practice agreeable to his profession, is the best evidence of this.

Nor do I suppose, but that, if a person that is inquired of about particular passages, times, and circumstances of his Christian experiences among other things, seems to be able to give a distinct account of the manner of his first conversion, in such a method as has been frequently observable in true conversion, so that things seem sensibly and distinctly to follow one another, in the order of time, according to the order of nature; it is an illustrating circumstance, that among other things adds luster to the evidence he gives his brethren of the truth of his experiences.

But the thing that I speak of as unscriptural, is the insisting on a particular account of the distinct method and steps, wherein the Spirit of God did sensibly proceed, in first bringing the soul into a state of salvation, as a thing requisite in order to receiving a professor into full charity as a real Christian; or so, as for the want of such relation, to disregard other things in the evidence persons give to their neighbors of their Christianity, that are vastly more important and essential.


- Jonathan Edwards (Religious Affections, Part III, Section XII-I)

Jonathan Edwards - What profession may properly be called a profession of Christianity? (Part I)

when may a man be said to profess Christianity, or what profession may properly be called a profession of Christianity?

I answer... 1. In order to a man's being properly said to make a profession of Christianity, there must undoubtedly be a profession of all that is necessary to his being a Christian, or of so much as belongs to the essence of Christianity. Whatsoever is essential in Christianity itself, the profession of that is essential in the profession of Christianity. The profession must be of the thing professed. For a man to profess Christianity, is for him to declare that he has it. And therefore so much as belongs to a thing, so as to be necessary in order to its being truly denominated that thing; so much is essential to the declaration of that thing, in order to its being truly denominated a declaration of that thing if we take only a part of Christianity, and leave out a part that is essential to it, what we take is not Christianity; because something that is of the essence of it is wanting. So if we profess only a part, and leave out a part that is essential, that which we profess is not Christianity.

Thus, in order to a profession of Christianity, we must profess that we believe that Jesus is the Messiah for this reason, because such a belief is essential to Christianity. And so we must profess, either expressly or implicitly, that Jesus satisfied for our sins, and other essential doctrines of the gospel, because a belief of these things also is essential to Christianity. But there are other things as essential to religion, as an orthodox belief; which it is therefore as necessary that we should profess, in order to our being truly said to profess Christianity. Thus it is essential to Christianity that we repent of our sins, that we be convinced of our own sinfulness, and that we are sensible we have justly exposed ourselves to God's wrath, and that our hearts do renounce all sin, and that we do with our whole hearts embrace Christ as our only Savior; and that we love him above all, and are willing for his sake to forsake all, and that we do give up ourselves to be entirely and forever his, &c. 

Such things as these do as much belong to the essence of Christianity, as the belief of any of the doctrines of the gospel: and therefore the profession of them does as much belong to a Christian profession. Not that in order to a being professing Christians, it is necessary that there should be an explicit profession of every individual thing that belongs to Christian grace or virtue: but certainly, there must be a profession, either express or implicit, of what is of the essence of religion. And as to those things that Christians should express in their profession, we ought to be guided by the precepts of God's word or by Scripture examples of public professions of religion, God's people have made from time to time. Thus they ought to profess their repentance of sin: as of old, when persons were initiated as professors, they came confessing their sins, manifesting their humiliation for sin, Matt. 3:6. And the baptism they were baptized with, was called the baptism of repentance, Mark 1:4. And John, when he had baptized them, exhorted them to bring forth fruits meet for repentance, Matt. 3:8, i.e., agreeable to that repentance which they had professed; encouraging them that if they did so, they should escape the wrath to come, and be gathered as wheat into God's garner, Matt. 3:7, 8, 9, 10, 12. So the Apostle Peter says to the Jews, Acts 2:38, "Repent, and be baptized;" which shows, that repentance is a qualification that must be visible in order to baptism; and therefore ought to be publicly professed. So when the Jews that returned from captivity, entered publicly into covenant, it was with confession or public confession of repentance of their sins, Neh. 9:2. This profession of repentance should include or imply a profession of conviction, that God would be just in our damnation: see Neh. 9:33, together with ver. 35, and the beginning of the next chapter. They should profess their faith in Jesus Christ, and that they embrace Christ, and rely upon him as their Savior, with their whole hearts, and that they do joyfully entertain the gospel of Christ. Thus Philip, in order to baptizing the eunuch, required that he should profess that he believed with all his heart: and they that were received as visible Christians, at that great outpouring of the Spirit, which began at the day of Pentecost, appeared gladly to receive the gospel: Acts 2:41, "Then they that gladly received the word, were baptized; and the same day there were added unto them about three thousand souls." They should profess that they rely on Christ's righteousness only, and strength; and that they are devoted to him, as their only Lord and Savior, and that they rejoice in him as their only righteousness and portion. It is foretold, that all nations shall be brought publicly to make this profession, Isa. 45:29, to the end: "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. Surely, shall one say, In the Lord have I righteousness and strength; even to him shall men come, and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory." They should profess to give up themselves entirely to Christ, and to God through him; as the children of Israel, when they publicly recognized their covenant with God: Deut. 26:17, "Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice." They ought to profess a willingness of heart to embrace religion with all its difficulties, and to walk in a way of obedience to God universally and perseveringly, Exod. 19:8, and 24:3, 7, Deut. 26:16, 17, 18, 2 Kings 23:3, Neh. 10:28, 29, Psal. 119:57, 106. They ought to profess, that all their hearts and souls are in these engagements to be the Lord's and forever to serve him, 2 Chron. 15:12, 13, 14. God's people swearing to God, and swearing by his name, or to his name, as it might be rendered (by which seems to be signified their solemnly giving up themselves to him in covenant, and vowing to receive him as their God, and to be entirely his, to obey and serve him), is spoken of as a duty to be performed by all God's visible Israel, Deut. 6:13, and 10:20, Psal. 63:11, Isa. 19:18, chap. 14:23, 24, compared with Rom. 14:11, and Phil. 2:10, 11, Isa. 48:1, 2, and 65:15, 16, Jer. 4:2, and 5:7, and 12:16, Hos. 4:16, and 10:4. Therefore, in order to persons being entitled to full esteem and charity, with their neighbors, as being sincere professors of Christianity; by those forementioned rules of Christ and his apostles, there must be a visibly holy life, with a profession, either expressing, or plainly implying such things as those which have been now mentioned. We are to know them by their fruits, that is, we are by their fruits to know whether they be what they profess to be; not that we are to know by their fruits, that they have something in them, they do not so much as pretend to.


- Jonathan Edwards (Religious Affections, Part III, Section XII-I)

Jonathan Edwards - A profession of Christianity is supposed when scripture speaks of Christian practice as the best evidence to others of sincerity and truth of grace

Thus it is plain, that Christian practice is the best sign or manifestation of the true godliness of a professing Christian, to the eye of his neighbors.

But then the following things should be well observed, that this matter may be rightly understood.

First, it must be observed, that when the Scripture speaks of Christian practice, as the best evidence to others, of sincerity and truth of grace, a profession of Christianity is not excluded, but supposed. The rules mentioned, were rules given to the followers of Christ, to guide them in their thoughts of professing Christians, and those that offered themselves as some of their society, whereby they might judge of the truth of their pretenses, and the sincerity of the profession they made; and not for the trial of Heathens, or those that made no pretense to Christianity, and that Christians had nothing to do with. This is as plain as is possible in that great rule which Christ gives in the 7th of Matthew, "By their fruits ye shall know them." He there gives a rule how to judge of those that professed to be Christians, yea, that made a very high profession, false prophets, "who came in sheep's clothing," as ver. 15. So it is also with that of the Apostle James, chap 2:18, "Show me thy faith without thy works, and I will show thee my faith by my works." It is evident, that both these sorts of persons, offering to give these diverse evidences of their faith, are professors of faith: this is implied in their offering each of them to give evidences of the faith they professed. And it is evident by the preceding verses, that the apostle is speaking of professors of faith in Jesus Christ. So it is very plain, that the Apostle John, in those passages that have been observed in his third epistle, is speaking of professing Christians. Though in these rules, the Christian practice of professors be spoken of as the greatest and most distinguishing sign of their sincerity in their profession, much more evidential than their profession itself; yet a profession of Christianity is plainly presupposed: it is not the main thing in the evidence, nor anything distinguishing in it; yet it is a thing requisite and necessary in it. As the having an animal body, is not anything distinguishing of a man, from other creatures, and is not the main thing in the evidence of human nature, yet it is a thing requisite and necessary in the evidence. So that if any man should say plainly that he was not a Christian, and did not believe that Jesus was the Son of God, or a person sent of God; these rules of Christ and his apostles do not at all oblige us to look upon him as a sincere Christian, let his visible practice and virtues be what they will. And not only do these rules take no place with respect to a man that explicitly denies Christianity, and is a professed Deist, Jew, Heathen, or open Infidel; but also with respect to a man that only forbears to make a profession of Christianity; because these rules were given us to judge of professing Christians only: fruits must be joined with open flowers; bells and pomegranates go together.


- Jonathan Edwards (Religious Affections, Part III, Section XII-I)

Jonathan Edwards - Christian practice and holy life is a manifestation and sign of the sincerity of a professing Christian to the eye of his neighbours and brethren (by reason))

And as the Scripture plainly teaches, that practice is the best evidence of the sincerity of professing Christians; so reason teaches the same thing. Reason shows, that men's deeds are better and more faithful interpreters of their minds, than their words. The common sense of all mankind, through all ages and nations, teaches them to judge of men's hearts chiefly by their practice, in other matters; as, whether a man be a loyal subject, a true lover, a dutiful child, or a faithful servant. If a man profess a great deal of love and friendship to another, reason teaches all men, that such a profession is not so great an evidence of his being a real and hearty friend, as his appearing a friend in deeds; being faithful and constant to his friend in prosperity and adversity, ready to lay out himself, and deny himself, and suffer in his personal interest, to do him a kindness. A wise man will trust to such evidences of the sincerity of friendship, further than a thousand earnest professions and solemn declarations, and most affectionate expressions of friendship in words. And there is equal reason why practice should also be looked upon as the best evidence of friendship towards Christ. Reason says the same that Christ said, in John 14:21, "He that hath my commandments and keepeth them, he it is that loveth me." Thus if we see a man, who in the course of his life seems to follow and imitate Christ and greatly to exert and deny himself for the honor of Christ, and to promote his kingdom and interest in the world; reason teaches, that this is an evidence of love to Christ, more to be depended on, than if a man only says he has love to Christ, and tells of the inward experiences he has had of love to him, what strong love he felt, and how his heart was drawn out in love at such and such a time, when it may be there appears but little imitation of Christ in his behavior and he seems backward to do any great matter for him, or to put himself out of his way for the promoting of his kingdom, but seems to be apt to excuse himself whenever he is called to deny himself for Christ. So if a man, in declaring his experiences, tells how he found his heart weaned from the world, and saw the vanity of it, so that all looked as nothing to him, at such and such times, and professes that he gives up all to God, and calls heaven and earth to witness to it; but yet in has practice is violent in pursuing the world, and what he gets he keeps close, is exceeding loth to part with much of it to charitable and pious uses, it comes from him almost like his heart's blood. But there is another professing Christian, that says not a great deal, yet in his behavior appears ready at all times to forsake the world, whenever it stands in the way of his duty, and is free to part with it at any time to promote religion and the good of his fellow creatures. Reason teaches, that the latter gives far the most credible manifestation of a heart weaned from the world. And if a man appears to walk humbly before God and men, and to be of a conversation that savors of a broken heart, appearing patient and resigned to God under affliction, and meek in his behavior amongst men; this is a better evidence of humiliation, than if a person only tells how great a sense he had of his own unworthiness, how he was brought to lie in the dust, and was quite emptied of himself, and saw himself nothing and all overfilthy and abominable &c. &c., but yet acts as if he looked upon himself one of the first and best of saints, and by just right the head of all the Christians in the town, and is assuming, self-willed, and impatient of the least contradiction or opposition; we may be assured in such a case, that a man's practice comes from a lower place in his heart than his profession. So (to mention no more instances) if a professor of Christianity manifests in his behavior a pitiful tender spirit towards others in calamity, ready to bear their burdens with them, willing to spend his substance for them, and to suffer many inconveniences in his worldly interest to promote the good of others' souls and bodies; is not this a more credible manifestation of a spirit of love to men, than only a man's telling what love he felt to others at certain times, how he pitied their souls, how his soul was in travail for them, and how he felt hearty love and pity to his enemies; when in his behavior he seems to be of a very selfish spirit, close and niggardly, all for himself, and none for his neighbors and perhaps envious and contentious? Persons in a pang of affection may think they have a willingness of heart for great things, to do much and to suffer much, and so may profess it very earnestly and confidently, when really their hearts are far from it. Thus many in their affectionate pangs, have thought themselves willing to be damned eternally for the glory of God. Passing affections easily produce words; and words are cheap; and godliness is more easily feigned in words than in actions. Christian practice is a costly, laborious thing. The self-denial that is required of Christians, and the narrowness of the way that leads to life, does not consist in words, but in practice. Hypocrites may much more easily be brought to talk like saints, than to act like saints.


- Jonathan Edwards (Religious Affections, Part III, Section XII-I)

Jonathan Edwards - Christian practice and holy life is a manifestation and sign of the sincerity of a professing Christian to the eye of his neighbours and brethren

 I shall consider Christian practice and holy life, as a manifestation and sign of the sincerity of a professing Christian, to the eye of his neighbors and brethren.

And that this is the chief sign of grace in this respect, is very evident from the word of God. Christ, who knew best how to give us rules to judge of others, has repeated it and inculcated it, that we should know them by their fruits: Matt. 7:16, "Ye shall know them by their fruits." And then, after arguing the point, and giving clear reasons why it must needs be, that men's fruits must be the chief evidence of what sort they are, in the following verses, he closes by repeating the assertion, verse 20, "Wherefore by their fruits ye shall know them." Again, chap. 12:33, "Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt." As much as to say, it is a very absurd thing, for any to suppose that the tree is good and yet the fruit bad, that the tree is of one sort, and the fruit of another; for the proper evidence of the nature of the tree is its fruit. Nothing else can be intended by that last clause in the verse, "For the tree is known by its fruit," than that the tree is chiefly known by its fruit, that this is the main and most proper diagnostic by which one tree is distinguished from another. So Luke 6:44, "Every tree is known by his own fruit." Christ nowhere says, Ye shall know the tree by its leaves or flowers, or ye shall know men by their talk, or ye shall know them by the good story they tell of their experiences, or ye shall know them by the manner and air of their speaking, and emphasis and pathos of expression, or by their speaking feelingly, or by making a very great show by abundance of talk, or by many tears and affectionate expressions, or by the affections ye feel in your hearts towards them; but by their fruits shall ye know them; the tree is known by its fruit; every tree is known by its own fruit. And as this is the evidence that Christ has directed us mainly to look at in others, in judging of them, so it is the evidence that Christ has mainly directed us to give to others, whereby they may judge of us: Matt. 5:16, "Let your light so shine before men, that others seeing your good works, may glorify your Father which is in heaven." Here Christ directs us to manifest our godliness to others. Godliness is as it were a light that shines in the soul. Christ directs that this light not only shine within, but that it should shine out before men, that they may see it. But which way shall this be? It is by our good works. Christ doth not say, that others hearing your good works, your good story, or your pathetical expressions; but "that others, seeing your good works, may glorify your Father which is in heaven." Doubtless, when Christ gives us a rule how to make our light shine, that others may have evidence of it, his rule is the best that is to be found. And the apostles do mention Christian practice as the principal ground of their esteem of persons as true Christians. As the Apostle Paul, in the 6th chapter of Hebrews. There the apostle, in the beginning of the chapter, speaks of them that have great common illuminations, that have "been enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, that afterwards fall away, and are like barren ground, that is nigh unto cursing, whose end is to be burned;" and then immediately adds in the 9th verse (expressing his charity for the Christian Hebrews, as having that saving grace, which is better then all these common illuminations), "but beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." And then, in the next verse, he tells them what was the reason he had such good thoughts of them: he does not say, that it was because they had given him a good account of a work of God upon their souls, and talked very experimentally; but it was their work and labor of love; "for God is not unrighteous, to forget your work and labor of love, which ye have showed towards his name, in that ye have ministered to the saints, and do minister." And the same apostle speaks of a faithful serving of God in practice, as the proper proof to others of men's loving Christ above all, and preferring his honor to their private interest: Phil. 2:21: 22, "For all seek their own, not the things which are Jesus Christ's; but ye know the proof of him, that as a son with the father, he hath served with me in the gospel." So the Apostle John expresses the same, as the ground of his good opinion of Gaius, 3 John 3-6, "For I rejoiced greatly when the brethren came and testified of the truth that is in thee." But how did the brethren testify of the truth that was in Gaius? And how did the apostle judge of the truth that was in him? It was not because they testified that he had given them a good account of the steps of his experiences, and talked lake one that felt what he said, and had the very language of a Christian, but they testified that he walked in the truth; as it follows, "even as thou walkest in the truth. I have no greater joy than to hear that my children walk in the truth. Beloved, thou doest faithfully whatsoever thou doest to the brethren and to strangers; which have borne witness of thy charity before the church." Thus the apostle explains what the brethren had borne witness of when they came and testified of his walking in the truth. And the apostle seems in this same place, to give it as a rule to Gaius how he should judge of others; in verse 10, he mentions one Diotrephes, that did not carry himself well, and led away others after him; and then in the 11th verse, he directs Gaius to beware of such, and not to follow them; and gives him a rule whereby he may know them, exactly agreeable to that rule Christ had given before, "by their fruits ye shall know them;" says the apostle, "beloved, follow not that which is evil, but that which is good. He that doeth good, is of God; but he that doeth evil hath not seen God." And I would further observe, that the Apostle James, expressly comparing that way of showing others our faith and Christianity by our practice or works, with other ways of showing our faith without works, or not by works, does plainly and abundantly prefer the former: James 2:18, "Yea, a man may say, Thou hast faith, and I have works; show me thy faith without thy works, and I will show thee my faith by my works." A manifestation of our faith without works, or in a way diverse from works, is a manifestation of it in words, whereby a man professes faith. As the apostle says, verse 14, "What doth it profit, my brethren, though a man say he hath faith?" Therefore here are two ways of manifesting to our neighbor what is in our hearts; one by what we say, and the other by what we do. But the apostle abundantly prefers the latter as the best evidence. Now certainly all accounts we give of ourselves in words, our saying that we have faith, and that we are converted, and telling the manner how we came to have faith, and the steps by which it was wrought, and the discoveries and experiences that accompany it, are still but manifesting our faith by what we say; it is but showing our faith by our words; which the apostle speaks of as falling vastly short of manifesting of it by what we do, and showing our faith by our works.


- Jonathan Edwards (Religious Affections, Part III, Section XII-I)

Jonathan Edwards - Parting with Sin

Many natural men, under the means that are used with them, and God's strivings with them to bring them to forsake their sins, do by their sins as Pharaoh did by his pride and covetousness, which he gratified by keeping the children of Israel in bondage, when God strove with him, to bring him to let the people go. When God's hand pressed Pharaoh sore, and he was exercised with fears of God's future wrath, he entertains some thoughts of letting the people go, and promised he would do it; but from time to time he broke his promises, when he saw there was respite. When God filled Egypt with thunder and lightning, and the fire ran along the ground, then Pharaoh is brought to confess his sin with seeming humility, and to have a great resolution to let the people go. Exod. 9:27, 28, "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked: entreat the Lord (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer." So sinners are sometimes, by thunders and lightnings and great terrors of the law, brought to a seeming work of humiliation, and to appearance to part with their sins; but are no more thoroughly brought to a disposition to dismiss them, than Pharaoh was to let the people go. Pharaoh, in the struggle that was between his conscience and his lusts, was for contriving that God might be served, and he enjoy his lusts that were gratified by the slavery of the people. Moses insisted that Israel's God should be served and sacrificed to: Pharaoh was willing to consent to that; but would have it done without his parting with the people: "Go sacrifice to your God in the land," says he, Exod. 8:25. So, many sinners are for contriving to serve God, and enjoy their lusts too. Moses objected against complying with Pharaoh's proposal, that serving God, and yet continuing in Egypt under their taskmasters, did not agree together, and were inconsistent one with another (there is no serving God, and continuing slaves to such enemies of God at the same time). After this Pharaoh consented to let the people go, provided they would not go far away: he was not willing to part with them finally, and therefore would have them within reach. So do many hypocrites with respect to their sins.--Afterwards Pharaoh consented to let the men go, if they would leave the women and children, Exod. 10:8, 9, 10. And then after that, when God's hand was yet harder upon him, he consented that they should go, even women and children, as well as men, provided they would leave their cattle behind! But he was not willing to let them go, and all that they had, Exod. 10:24. So it oftentimes is with sinners; they are willing to part with some of their sins, but not all; they are brought to part with the more gross acts of sin, but not to part with their lusts, in lesser indulgencies of them. Whereas we must part with all our sins, little and great; and all that belongs to them, men, women, children, and cattle; they must be let go, with "their young, and with their old, with their sons, and with their daughters, with their flocks, and with their herds, there must not be a hoof left behind;" as Moses told Pharaoh, with respect to the children of Israel. At last, when it came to extremity, Pharaoh consented to let the people all go, and all that they had; but he was not steadfastly of that mind, he soon repented and pursued after them again, and the reason was, that those lusts of pride and covetousness that were gratified by Pharaoh's dominion over the people, and the gains of their service, were never really mortified in him, but only violently restrained. And thus, being guilty of backsliding, after his seeming compliance with God's commands, he was destroyed without remedy. Thus there may be a forced parting with ways of disobedience to the commands of God, that may seem to be universal, as to what appears for a little season; but because it is a mere force, without the mortification of the inward principle of sin, they will not persevere in it; but will return as the dog to his vomit; and so bring on themselves dreadful and remediless destruction. There were many false disciples in Christ's time, that followed him for a while; but none of them followed him to the end; but some on one occasion, and some on another, went back and walked no more with him.¹


- Jonathan Edwards (Religious Affections, Part III, Section XII)


¹ "The counterfeit and common grace of foolish virgins after some time of glorious profession, will certainly go out and be quite spent. It consumes in the using, and shining, and burning. Men that have been most forward, decay: their gifts decay, life decays. It is so, after some time of profession: for at first, it rather grows than decays and withers, but afterwards they have enough of it, it withers and dies. The spirit of God comes upon many hypocrites, in abundant and plentiful measure of awakening grace: it comes upon them, as it did upon Balaam, and as it is in overflowing waters, which spread far, and grow very deep, and fill many empty places. Though it doth come upon them so, yet it doth never rest within, so as to dwell there, to take up an eternal mansion for himself.--Hence it doth decay by little and little, until at last it is quite gone. As ponds filled with rain water, which comes upon them; not spring water, that riseth up within then; it dries up by little and little until quite dry." - Thomas Shepard (The Parable of the Ten Virgins, Part II. p. 58-59)

Jonathan Edwards - Perseverance of the Saints

True saints may be guilty of some kinds and degrees of backsliding, and may be foiled by particular temptations, and may fall into sin, yea great sins; but they never can fall away so as to grow weary of religion, and the service of God, and habitually to dislike it and neglect it, either on its own account, or on account of the difficulties that attend it; as is evident by Gal. 6:9, Rom. 2:7, Heb. 10:36, Isa. 43:22, Mal. 1:13. They can never backslide, so as to continue no longer in a way of universal obedience; or so, that it shall cease to be their manner to observe all the rules of Christianity, and do all duties required, even in the most difficult circumstances. This is abundantly manifest by the things that have been observed already. Nor can they ever fall away so as habitually to be more engaged in other things than in the business of religion; or so that it should become their way and manner to serve something else more than God; or so as statedly to cease to serve God, with such earnestness and diligence, as still to be habitually devoted and given up to the business of religion; unless those words of Christ can fall to the ground, "Ye cannot serve two masters," and those of the apostle, "He that will be a friend of the world, is the enemy of God;" and unless a saint can change his God, and yet be a true saint. Nor can a true saint ever fall away so, that it shall come to this, that ordinarily there shall be no remarkable difference in his walk and behavior since his conversion, from what was before. They that are truly converted are new men, new creatures; new not only within, but without; they are sanctified throughout, in spirit, soul and body; old things are passed away, all things are become new; they have new hearts, and new eyes, new ears, new tongues, new hands, new feet; i.e., a new conversation and practice; and they walk in newness of life, and continue to do so to the end of life. And they that fall away, and cease visibly to do so, it is a sign they never were risen with Christ. And especially when men's opinion of their being converted, and so in a safe estate, is the very cause of their coming to this, it is a most evident sign of their hypocrisy. And that, whether their falling away be into their former sins, or into some new kind of wickedness, having the corruption of nature only turned into a new channel, instead of its being mortified. As when persons that think themselves converted, though they do not return to former profaneness and lewdness; yet from the high opinion they have of their experiences, graces, and privileges, gradually settle more and more in a self-righteous and spiritually proud temper of mind, and in such a manner of behavior as naturally arises therefrom. When it is thus with men, however far they may seem to be from their former evil practices, this alone is enough to condemn them, and may render their last state far worse than the first. For this seems to be the very case of the Jews of that generation that Christ speaks of, Matt. 12:43, 44, 45, who being awakened by John the Baptist's preaching, and brought to a reformation of their former licentious courses, whereby the unclean Spirit was as it were turned out, and the house swept and garnished; yet, being empty of God and of grace, became full of themselves, and were exalted in an exceeding high opinion of their own righteousness and eminent holiness, and became habituated to an answerably self-exalting behavior; so changing the sins of publicans and harlots, for those of the Pharisees; and in issue, had seven devils, worse than the first.


- Jonathan Edwards (Religious Affections, Part III, Section XII)

Jonathan Edwards - Universal Obedience

It is necessary that men should be universally obedient: 1 John 3:3 &c., "Every man that hath this hope in him purifieth himself, even as he is pure. And ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not; whosoever sinneth hath not seen him, neither known him. He that doeth righteousness, is righteous even as he is righteous: he that committeth sin is of the devil." Chap. 5:18, "We know that whosoever is born of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one toucheth him not." John 15:14, "Ye are my friends, if ye do whatsoever I command you."

If one member only be corrupt, and we do not cut it off, it will carry the whole body to hell, Matt. 5:29, 30. Saul was commanded to slay all God's enemies, the Amalekites; and he slew all but Agag, and the saving him alive proved his ruin. Caleb and Joshua entered into God's promised rest, because they wholly followed the Lord, Numb. 14:24, and 32:11, 12, Deut. 1:36. Josh. 14:6, 8, 9, 14. Naaman's hypocrisy appeared in that, however ever he seemed to be greatly affected with gratitude to God for healing his leprosy, and engaged to serve him, yet in one thing he desired to be excused. And Herod, though he feared John, and observed him, and heard him gladly, and did many things; yet was condemned, in that in one thing he would not hearken to him, even in parting with his beloved Herodias. So that it is necessary that men should part with their dearest iniquities, which are as their right hand and right eyes, sins that most easily beset them, and which they are most exposed to by their natural inclinations, evil customs, or particular circumstances, as well as others. As Joseph would not make known himself to his brethren, who had sold him, until Benjamin the beloved child of the family, that was most hardly parted with, was delivered up; no more will Christ reveal his love to us, until we part with our dearest lusts, and until we are brought to comply with the most difficult duties, and those that we have the greatest aversion to.

And it is of importance that it should be observed that in order to man's being truly said to be universally obedient, his obedience must not only consist in negatives, or in universally avoiding wicked practices, consisting in sins of commission, but he must also be universal in the positives of religion. Sins of omission are as much breaches of God's commands as sins of commission. Christ, in Matt. 25 represents those on the left hand as being condemned and cursed to everlasting fire for sins of omission. "I was an hungered, and ye gave me no meat," &c. A man, therefore, cannot be said to be universally obedient, and of a Christian conversation, only because he is no thief, nor oppressor, nor fraudulent person, nor drunkard, nor tavern haunter, nor whoremaster, nor rioter, nor night walker, nor unclean, nor profane in his language, nor slanderer, nor liar, nor furious, nor malicious, nor reviler. He is falsely said to be of a conversation that becomes the gospel, who goes thus far and no farther; but in order to this, it is necessary that he should also be of a serious, religious, devout, humble, meek, forgiving, peaceful, respectful, condescending, benevolent, merciful, charitable and beneficent walk and conversation. Without such things as these, he does not obey the laws of Christ, and laws that he and his apostles did abundantly insist on, as of the greatest importance and necessity.


- Jonathan Edwards (Religious Affections, Part III, Section XII)

Jonathan Edwards - Hypocrites long to taste the love of God more than to have more love to God

But doubtless there are some hypocrites, that have only false affections, who will think they are able to stand this trial; and will readily say, that they desire not to rest satisfied with past attainments, but to be pressing forward, they do desire more, they long after God and Christ, and desire more holiness, and do seek it. But the truth is, their desires are not properly the desires of appetite after holiness, for its own sake, or for the moral excellency and holy sweetness that is in it; but only for by-ends. They long after clearer discoveries, that they may be better satisfied about the state of their souls; or because in great discoveries self is gratified, in being made so much of by God, and so exalted above others; they long to taste the love of God (as they call it) more than to have more love to God. Or, it may be, they have a kind of forced, fancied, or made longings; because they think they must long for more grace, otherwise it will be a dark sign upon them. But such things as these are far different from the natural, and as it were necessary appetite and thirsting of the new man, after God and holiness. There is an inward burning desire that a saint has after holiness, as natural to the new creature, as vital heat is to the body. There is a holy breathing and panting after the Spirit of God, to increase holiness, as natural to a holy nature, as breathing is to a living body. And holiness or sanctification is more directly the object of it, than any manifestation of God's love and favor. This is the meat and drink that is the object of the spiritual appetite: John 4:34, "My meat is to do the will of him that sent me, and to finish his work." Where we read in Scripture of the desires, longings, and thirstings of the saints, righteousness and God's laws are much more frequently mentioned as the object of them, than anything else. The saints desire the sincere milk of the word, not so much to testify God's love to them, as that they may grow thereby in holiness. I have shown before, that holiness is that good which is the immediate object of a spiritual taste. But undoubtedly the same sweetness that is the chief object of a spiritual taste, is also the chief object of a spiritual appetite. Grace is the godly man's treasure: Isa. 32:6, "The fear of the Lord is his treasure." Godliness is the gain that he is covetous and greedy of. 1 Tim. 6:6. Hypocrites long for discoveries more for the present comfort of the discovery, and the high manifestation of God's love in it, than for any sanctifying influence of it. But neither a longing after great discoveries, or after great tastes of the love of God, nor longing to be in heaven nor longing to die, are in any measure so distinguishing marks of true saints, as longing after a more holy heart, and living a more holy life.


- Jonathan Edwards (Religious Affections, Part III, Section XI)

Jonathan Edwards - The higher gracious affections are raise, the more is a spiritual appetite and longing of soul after spiritual attainments increased

Another great and very distinguishing difference between gracious 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.⁷²

The more a true saint loves God with a gracious love, the more he desires to love him, and the more uneasy is he at his want of love to him; the more he hates sin, the more he desires to hate it, and laments that he has so much remaining love to it; the more he mourns for sin, the more he longs to mourn for sin; the more his heart is broke, the more he desires it should be broke the more he thirsts and longs after God and holiness, the more he longs to long, and breathe out his very soul in longings after God: the kindling and raising of gracious affections is like kindling a flame; the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn. So that the spiritual appetite after holiness, and an increase of holy affections is much more lively and keen in those that are eminent in holiness, than others, and more when grace and holy affections are in their most lively exercise, than at other times. It is as much the nature of one that is spiritually new born, to thirst after growth in holiness, as it is the nature of a new born babe to thirst after the mother's breast; who has the sharpest appetite, when best in health. 1 Pet. 2:2, 3, "As new born babes, desire the sincere milk of the word, that ye may grow thereby: if so be ye have tasted that the Lord is gracious." The most that the saints have in this world, is but a taste, a prelibation of that future glory which is their proper fullness; it is only an earnest of their future inheritance in their hearts, 2 Cor. 1:22, and 5:5, and Eph. 1:14. The most eminent saints in this state are but children, compared with their future, which is their proper state of maturity and perfection; as the apostle observes, 1 Cor. 13:10, 11. The greatest eminency that the saints arrive to in this world, has no tendency to satiety, or to abate their desires after more; but, on the contrary, makes them more eager to press forwards; as is evident by the apostle's words, Phil. 3:13, 14, 15: "Forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark.--Let us therefore, as many as be perfect, be thus minded."

The reasons of it are, that the more persons have of holy affections, the more they have of that spiritual taste which I have spoken of elsewhere; whereby they perceive the excellency, and relish the divine sweetness of holiness. And the more grace they have, while in this state of imperfection, the more they see their imperfection and emptiness, and distance from what ought to be: and so the more do they see their need of grace; as I showed at large before, when speaking of the nature of evangelical humiliation. And besides, grace, as long as it is imperfect, is of a growing nature, and in a growing state. And we see it to be so with all living things, that while they are in a state of imperfection, and in their growing state, their nature seeks after growth; and so much the more, as they are more healthy and prosperous. Therefore the cry of every true grace, is like that cry of true faith, Mark 9:24: "Lord, I believe, help thou my unbelief." And the greater spiritual discoveries and affections the true Christian has, the more does he become an earnest beggar for grace, and spiritual food, that he may grow; and the more earnestly does he pursue after it, in the use of proper means and endeavors; for true and gracious longings after holiness are no idle ineffectual desires.


- Jonathan Edwards (Religious Affections, Part III, Section XI)


 ⁷²"Truly there is no work of Christ that is right but it carries the soul to long for more of it." - Thomas Shepard (The Parable of the Ten Virgins, Part I. p. 136.)

Jonathan Edwards - The strange unevenness and disproportion in false affection in different places

And as there is a strange unevenness and disproportion in false affections, at different times; so there often is in different places. Some are greatly affected from time to time, when in company; but have nothing that bears any manner of proportion to it in secret, in close meditations secret prayer, and conversing with God, when alone, and separated from all the world.⁷¹ A true Christian doubtless delights in religious fellowship, and Christian conversation, and finds much to affect his heart in it; but he also delights at times to retire from all mankind to converse with God in solitary places. And this also has its peculiar advantages for fixing his heart, and engaging its affections. True religion disposes persons to be much alone in solitary places, for holy meditation and prayer. So it wrought in Isaac, Gen. 24:63. And which is much more, so it wrought in Jesus Christ. How often do we read of his retiring into mountains and solitary places, for holy converse with his Father! It is difficult to conceal great affections, but yet gracious affections are of a much more silent and secret nature, than those that are counterfeit. So it is with the gracious sorrow of the saints. So it is with their sorrow for their own sins. Thus the future gracious mourning of true penitents, at the beginning of the latter day glory, is represented as being so secret, as to be hidden from the companions of their bosom, Zech. 12:12, 13, 14: "And the land shall mourn, every family apart, the family of the house of David apart, and their wives apart: the family of the house of Nathan apart, and their wives apart: the family of the house of Levi apart, and their wives apart: the family of Shimei apart, and their wives apart: all the families that remain, every family apart, and their wives apart." So it is with their sorrow for the sins of others. The saints' pains and travailing for the souls of sinners are chiefly in secret places: Jer. 13:17, "If ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive." So it is with gracious joys: they are hidden manna, in this respect, as well as others, Rev. 2:17.

...it is the nature of true grace, that however it loves Christian society in its place, yet it 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.


- Jonathan Edwards (Religious Affections, Part III, Section X)


⁷¹ "The Lord is neglected secretly, yet honored openly; because there is no wind in their chambers to blow their sails, and therefore there they stand still. Hence many men keep their profession, when they lose their affection. They have by the one a name to live (and that is enough) though their hearts be dead. And hence so long as you love and commend them, so long they love you; but if not, they will forsake you. They were warm only by another's fire, and hence, having no principle of life within, soon grow dead. This is the water that turns a Pharisee's mill." - Thomas Shepard (The Parable of the Ten Virgins, Part I. p. 180.)

Jonathan Edwards - A sign of the unsoundness of one's affection

And here by the way, I would observe, that it may be laid down as a general rule, that if persons pretend that they come to high attainments in religion, but have never yet arrived to the less attainments, it is a sign of a vain pretense. As if persons pretend, that they have got beyond mere morality, to live a spiritual and divine life; but really have not come to be so much as moral persons: or pretend to be greatly affected with the wickedness of their hearts, and are not affected with the palpable violations of God's commands in their practice, which is a less attainment: or if they pretend to be brought to be even willing to be damned for the glory of God, but have no forwardness to suffer a little in their estates and names, and worldly convenience, for the sake of their duty: or pretend that they are not afraid to venture their souls upon Christ, and commit their all to God, trusting to his bare word, and the faithfulness of his promises, for their eternal welfare; but at the same time, have not confidence enough in God, to dare to trust him with a little of their estates, bestowed to pious and charitable uses; I say, when it is thus with persons, their pretenses are manifestly vain. He that is in a journey, and imagines he has got far beyond such a place in his road, and never yet came to it, must be mistaken; and he is not yet arrived to the top of the hill, that never yet got half way thither. But this by the way.

... If therefore persons are religious only by fits and starts; if they now and then seem to be raised up to the clouds in their affections, and then suddenly fall down again, lose all, and become quite careless and carnal, and this is their manner of carrying on religion; if they appear greatly moved, and mightily engaged in religion, only in extraordinary seasons, in the time of a remarkable outpouring of the Spirit, or other uncommon dispensation of providence, or upon the real or supposed receipt of some great mercy, when they have received some extraordinary temporal mercy, or suppose that they are newly converted, or have lately had what they call a great discovery; but quickly return to such a frame, that their hearts are chiefly upon other things, and the prevailing bent of their hearts and stream of their affections, is ordinarily towards the things of this world; when they are like the children of Israel in the wilderness, who had their affections highly raised by what God had done for them at the Red Sea, and sang his praise, and soon fell a lusting after the fleshpots of Egypt; but then again, when they came to Mount Sinai, and saw the great manifestations God made of himself there, seemed to be greatly engaged again, and mightily forward to enter into covenant with God, saying, "All that the Lord hath spoken will we do, and be obedient," but then quickly made them a golden calf; I say, when it is thus with persons, it is a sign of the unsoundness of their affections.¹ They are like the waters in the time of a shower of rain, which, during the shower, and a little after, run like a brook, and flow abundantly; but are presently quite dry; and when another shower comes, then they will flow again. Whereas a true saint is like a stream from a living spring; which, though it may be greatly increased by a shower of rain, and diminished in time of drought, yet constantly runs: John 4:14, "The water that I shall give him, shall be in him a well of water, springing up," &c., or like a tree planted by such a stream, that has a constant supply at the root, and is always green, even in time of the greatest drought: Jer. 17:7, 8, "Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit." Many hypocrites are like comets that appear for a while 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 great while. But the true saints are like the fixed stars, which, though they rise and set, and are often clouded, yet are steadfast in their orb, and may truly be said to shine with a constant light. Hypocritical affections are like a violent motion; like that of the air that is moved with winds (Jude 12), but gracious affections are more a natural motion; like the stream of a river, which, though it has many turns hither and thither, and may meet with obstacles, and runs more freely and swiftly in some places than others; yet in the general, with a steady and constant course, tends the same stay, until it gets to the ocean.


- Jonathan Edwards (Religious Affections, Part III, Section X)


¹ Dr. Owen (on the Spirit, Book III. Chap. 2 Sect. 18), speaking of a common work of the Spirit, says, "This work operates greatly on the affections: we have given instances, in fear, sorrow, joy, and delight, about spiritual things, that are stirred up and acted thereby: but yet it comes short in two things, of a thorough work upon the affections themselves. For first, it doth not fix them. And secondly, it doth not fill them."

Jonathan Edwards - Hypocrites that believe, but fail in regard of the use of the gospel and of the Lord Jesus

Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit.

False affections, however persons may seem to be melted by them while they are new, yet have a tendency in the end to harden the heart. A disposition to some kind of passions may be established; such as imply self-seeking, self-exaltation, and opposition to others. But false affections, with the delusion that attends them, finally tend to stupify the mind, and shut it up against those affections wherein tenderness of heart consists: and the effect of them at last is, that persons in the settled frame of their minds, become less affected with their present and past sins, and less conscientious with respect to future sins, less moved with the warnings and cautions of God's word, or God's chastisements in his providence, more careless of the frame of their hearts, and the manner and tendency of their behavior, less quicksighted to discern what is sinful, less afraid of the appearance of evil, than they were while they were under legal awakenings and fears of hell. Now they have been the subjects of such and such impressions and affections, and have a high opinion of themselves, and look on their state to be safe; they can be much more easy than before, in living in the neglect of duties that are troublesome and inconvenient; and are much more slow and partial in complying with difficult commands; are in no measure so alarmed at the appearance of their own defects and transgressions; are emboldened to favor themselves more, with respect to the labor, and painful care and exactness in their walk, and more easily yield to temptations, and the solicitations of their lusts; and have far less care of their behavior, when they come into the holy presence of God, in the time of public or private worship. Formerly it may be, under legal convictions, they took much pains in religion, and denied themselves in many things: but now they think themselves out of danger of hell, they very much put off the burden of the cross, and save themselves the trouble of difficult duties, and allow themselves more in the enjoyment of their ease and their lusts.

Such persons as these, instead of embracing Christ as their Savior from sin, trust in him as the Savior of their sins; instead of flying to him as their refuge from their spiritual enemies they make use of him as the defense of their spiritual enemies, from God, and to strengthen them against him. They make Christ the minister of sin, and great officer and vicegerent of the devil, to strengthen his interest, and make him above all things in the world strong against Jehovah; so that they may sin against him with good courage, and without any fear, being effectually secured from restraints, by his most solemn warnings and most awful threatenings. They trust in Christ to preserve to them the quiet enjoyment of their sins, and to be their shield to defend them from God's displeasure; while they come close to him, even to his bosom, the place of his children, to fight against him, with their mortal weapons, hid under their skirts.¹ However, some of these, at the same time, make a great profession of love to God, and assurance of his favor, and great joy in tasting the sweetness of his love.   After this manner they trusted in Christ, that the Apostle Jude speaks of, who crept in among the saints unknown; but were really ungodly men, turning the grace of God into lasciviousness, Jude 4. These are they that trust in their being righteous; and because God has promised that the righteous shall surely live, or certainly be saved, are therefore emboldened to commit iniquity, whom God threatens in Ezek. 33:13: "When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity; all his righteousness shall not be remembered, but for his iniquity that he hath committed, he shall die for it."


- Jonathan Edwards (Religious Affections, Part III, Section IX)


¹"These are hypocrites that believe, but fail in regard of the use of the gospel and of the Lord Jesus. And these we read of, Jude 3, viz., of some men that did turn grace into wantonness. For therein appears the exceeding evil of man's heart, that not only the law, but also the glorious gospel of the Lord Jesus, works in him all manner of unrighteousness. And it is too common for men at the first work of conversion, Oh then to cry for grace and Christ, and afterwards grow licentious, live and lie in the breach of the law, and take their warrant for their course from the gospel!" - Thomas Shepard (The Parable of the Ten Virgins, Part I, p.126)

Jonathan Edwards - The necessity of a great and remarkable abiding change in persons that think they have experienced a work of conversion

Therefore if there be no great and remarkable abiding change in persons that think they have experienced a work of conversion, vain are all their imaginations and pretenses, however they have been affected.¹ Conversion is a great and universal change of the man, turning him from sin to God. A man may be restrained from sin before he is converted; but when he is converted, he is not only restrained from sin, his very heart and nature is turned from it unto holiness: so that thenceforward he becomes a holy person, and an enemy to sin. If, therefore, after a person's high affections at his supposed first conversion, it comes to that in a little time, that there is no very sensible, or remarkable alteration in him, as to those bad qualities, and evil habits, which before were visible in him, and he is ordinarily under the prevalence of the same kind of dispositions that he used to be, and the same thing seems to belong to his character; he appears as selfish, carnal, as stupid, and perverse, as unchristian and unsavory as ever; it is greater evidence against him, than the brightest story of experiences that ever was told, is for him. For in Christ Jesus neither circumcision, nor uncircumcision, neither high profession, nor low profession, neither a fair story, nor a broken one, avails any thing; but a new creature. 

If there be a very great alteration visible in a person for a while; if it be not abiding, but he afterwards returns, in a stated manner, to be much as he used to be; it appears to be no change of nature; for nature is an abiding thing. A swine that is of a filthy nature may be washed, but the swinish nature remains; and a dove that is of a cleanly nature may be defiled, but its cleanly nature remains.²


- Jonathan Edwards (Religious Affections, Part III, Section VII)


¹"I would not judge of the whole soul's coming to Christ, so much by sudden pangs as by inward bent. For the whole soul, in affectionate expressions and actions, may be carried to Christ; but being without this bent, and change of affections, is unsound." - Thomas Shepard (The Parable of the Ten Virgins, Part I, p. 203)

²"It is with the soul, as with water; all the cold may be gone, but the native principle of cold remains still. You may remove the burning of lusts, not the blackness of nature. Where the power of sin lies, change of conscience from security to terror, change of life from profaneness to civility, and fashions of the world, to escape the pollutions thereof, change of lusts, may quench them for a time: but the nature is never changed in the best hypocrite that ever was." - Thomas Shepard (The Parable of the Ten Virgins, Part I, p. 194)

Jonathan Edwards - The Eminent Saints and their estimation of their love of God

Grace and the love of God in the most eminent saints in this world, is truly very little in comparison of what it ought to be. Because the highest love that ever any attain to in this life, is poor, cold, exceedingly low, and not worthy to be named in comparison of what our obligations appear to be, from the joint consideration of these two things, viz.: 1. The reason God has given us to love him, in the manifestations he has made of his infinite glory, in his word, and in his works; and particularly in the gospel of his Son, and what he has done for sinful man by him. And, 2. The capacity there is in the soul of man, by those intellectual faculties which God has given it, of seeing and understanding these reasons, which God has given us to love him. How small indeed is the love of the most eminent saint on earth, in comparison of what these things, jointly considered, do require! And this grace tends to convince men of this, and especially eminent grace; for grace is of the nature of light, and brings truth to view. And therefore he that has much grace, apprehends much more than others that great height to which his love ought to ascend; and he sees better than others, how little a way he has risen towards that height. And therefore estimating his love by the whole height of his duty, hence it appears astonishingly little and low in his eyes.

And the eminent saint, having such a conviction of the high degree in which he ought to love God, this shows him, not only the littleness of his grace, but the greatness of his remaining corruption. In order to judge how much corruption or sin we have remaining in us, we must take our measure from that height to which the rule of our duty extends: the whole of the distance we are at from that height, is sin: for failing of duty is sin; otherwise our duty is not our duty, and by how much the more we fall short of our duty, so much the more sin have we. Sin is no other than disagreeableness, in a moral agent, to the law or rule of his duty. And therefore the degree of sin is to be judged of by the rule: so much disagreeableness to the rule, so much sin, whether it be in defect or excess. Therefore if men, in their love to God, do not come up half way to that height which duty requires, then they have more corruption in their hearts than grace; because there is more goodness wanting, than is there: and all that is wanting is sin: it is an abominable defect; and appears so to the saints; especially those that are eminent; it appears exceeding abominable to them, that Christ should be loved so little, and thanked so little for his dying love: it is in their eyes hateful ingratitude.

 And then the increase of grace has a tendency another way, to cause the saints to think their deformity vastly more than their goodness: it not only tends to convince them that their corruption is much greater than their goodness, which is indeed the case; but it also tends to cause the deformity that there is in the least sin, or the least degree of corruption, to appear so great as vastly to outweigh all the beauty there is in their greatest holiness; for this also is indeed the case. For the least sin against an infinite God, has an infinite hatefulness or deformity in it, but the highest degree of holiness in a creature, has not an infinite loveliness in it: and therefore the loveliness of it is as nothings, in comparison of the deformity of the least sin. That every sin has infinite deformity and hatefulness in it, is most demonstrably evident; because what the evil, or iniquity, or hatefulness of sin consists in, is the violating of an obligation, or the being or doing contrary to what we should be or do, or are obliged to. And therefore by how much the greater the obligation is that is violated, so much the greater is the iniquity and hatefulness of the violation. But certainly our obligation to love and honor any being is in some proportion to his loveliness and honorableness, or to his worthiness to be loved and honored by us; which is the same thing. We are surely under greater obligation to love a more lovely being, than a less lovely; and if a Being be infinitely lovely or worthy to be loved by us, then our obligations to love him are infinitely great; and therefore, whatever is contrary to this love, has in it infinite iniquity, deformity, and unworthiness. But on the other hand, with respect to our holiness or love to God, there is not an infinite worthiness in that. The sin of the creature against God, is in deserving and hateful in proportion to the distance there is between God and the creature: the greatness of the object, and the meanness and inferiority of the subject, aggravates it. But it is the reverse with regard to the worthiness of the respect of the creature to God; it is worthless, and not worthy, in proportion to the meanness of the subject. So much the greater the distance between God and the creature, so much the less is the creature's respect worthy of God's notice or regard. The great degree of superiority increases the obligation on the inferior to regard the superior; and so makes the want of regard more hateful. But the great degree of inferiority diminishes the worth of the regard of the interior; because the more he is inferior, the less he is worthy of notice; the less he is, the less is what he can offer worth; for he can offer no more than himself, in offering his best respect; and therefore as he is little, and little worth, so is his respect little worth. And the more a person has of true grace and spiritual light, the more will it appear thus to him; the more will he appear to himself infinitely deformed by reason of sin, and the less will the goodness that is in his grace, or good experience, appear in proportion to it. For indeed it is nothing to it; it is less than a drop to the ocean; for finite bears no proportion at all to that which is infinite. But the more a person has of spiritual light, the more do things appear to him, in this respect, as they are indeed. Hence it most demonstrably appears, that true grace is of that nature, that the more a person has of it, with remaining corruption, the less does his goodness and holiness appear, in proportion to his deformity; and not only to his past deformity, but to his present deformity, in the sin that now appears in his heart, and the abominable defects of his highest and best affections, and brightest experiences.


- Jonathan Edwards (Religious Affections, Part III, Section VI)

Jonathan Edwards - The Disposition of a Gracious Soul

Such is the nature of grace, and of true spiritual light, that they naturally dispose the saints in the present state, to look upon their grace and goodness little, and their deformity great. And they that have the most grace and spiritual light, of any in this world, have most of this disposition. As will appear most clear and evident to anyone that soberly and thoroughly weighs the nature and reason of things, and considers the things following.

That grace and holiness is worthy to be called little, that is, little in comparison of what it ought to be. And so it seems to one that is truly gracious: for such a one has his eye upon the rule of his duty; a conformity to that is that he aims at; it is what his soul struggles and reaches after; and it is by that that he estimates and judges of what he does, and what he has. To a gracious soul, and especially to one eminently gracious, that holiness appears little, which is little of what it should be; little of what he sees infinite reason for, and obligation to. If his holiness appears to him to be at a vast distance from this, it naturally appears despicable in his eyes, and not worthy to be mentioned as any beauty or amiableness in him. For the like reason as a hungry man naturally accounts that which is set before him, but a little food, a small matter, not worth mentioning, that is nothing in comparison of his appetite. Or as the child of a great prince, that is jealous for the honor of his father, and beholds He respect which men show him, naturally looks on that honor and respect very little, and not worthy to be regarded, which is nothing in comparison of that which the dignity of his father requires.

But that is the nature of true grace and spiritual light, that it opens to a person's view the infinite reason there is that he should be holy in a high degree. And the more grace he has, the more this is opened to view, the greater sense he has of the infinite excellency and glory of the divine Being, and of the infinite dignity of the person of Christ, and the boundless length and breadth, and depth and height, of the love of Christ to sinners. And as grace increases, the field opens more and more to a distant view, until the soul is swallowed up with the vastness of the object, and the person is astonished to think how much it becomes him to love this God, and this glorious Redeemer, that has so loved man, and how little he does love. And so the more he apprehends, the more the smallness of his grace and love appears strange and wonderful: and therefore is more ready to think that others are beyond him. For wondering at the littleness of his own grace, he can scarcely believe that so strange a thing happens to other saints: it is amazing to him, that one that is really a child of God, and that has actually received the saving benefits of that unspeakable love of Christ, should love no more: and he is apt to look upon it as a thing peculiar to himself, a strange and exempt instance; for he sees only the outside of other Christians, but he sees his own inside.


- Jonathan Edwards (Religious Affections, Part III, Section VI)

William Cowper - The Fountain That Washed All My Sins Away

There is a fountain filled with blood drawn from Emmanuel’s veins;
And sinners plunged beneath that flood lose all their guilty stains.

The dying thief rejoiced to see that fountain in his day;
And there have I, though vile as he, washed all my sins away.

Dear dying Lamb, Thy precious blood shall never lose its power
Till all the ransomed church of God be saved, to sin no more.

E’er since, by faith, I saw the stream Thy flowing wounds supply,
Redeeming love has been my theme, and shall be till I die.

Then in a nobler, sweeter song, I’ll sing Thy power to save,
When this poor lisping, stammering tongue lies silent in the grave.

Lord, I believe Thou hast prepared, unworthy though I be,
For me a blood bought free reward, a golden harp for me!
’Tis strung and tuned for endless years, and formed by power divine,
To sound in God the Father’s ears no other name but Thine.


- William Cowper (There Is a Fountain Filled with Blood)

John Owen - The Oblation of Christ as the Eternal Priest for His People

Q. 1. How many are the offices of Jesus Christ?

A. Three; first, of a ^aKing; secondly, of ^ba^45,46 Priest; thirdly, of a ^cProphet.

...

Q. 1. By what means did Jesus Christ undertake the office of an eternal priest?

A. By ^athe decree, ordination, and will of God his Father, ^bwhereunto he yielded voluntary obedience; so ^cthat concerning this there was a compact and covenant between them.

Q. 2. Wherein doth his execution of this office consist?

A. In bringing his people unto God.

Q. 3. What are the parts of it?

A. First, ^aoblation; secondly, ^bintercession.⁵⁰

Q. 4. What is the oblation of Christ?

A. The ^aoffering up of himself upon the altar of the cross, an holy propitiatory sacrifice for the sins of all the elect throughout the world; as ^balso, the presentation of himself for us in heaven, sprinkled with the blood of the covenant.

Q. 5. Whereby doth this oblation do good unto us?

A. Divers ways; first, in that it satisfied the justice of God; secondly, it redeemed us from the power of sin, death, and hell; thirdly, it ratified the new covenant of grace; fourthly, it procured for us grace here, and glory hereafter; by all which means the peace and reconciliation between God and us is wrought.

Q. 6. How did the oblation of Christ satisfy God’s justice for our sin?

A. In that for us he underwent the⁵¹ punishment due to our sin.

Q. 7. What was that punishment?

A. The wrath of God, the curse⁵² of the law, the pains of hell, due to sinners, in body and soul.

Q. 8. Did Christ undergo all these?

A. Yes; in respect of the greatness⁵³ and extremity, not the eternity and continuance of those pains; for it was impossible he should be holden of death.

Q. 9. How could the punishment of one satisfy for the offence of all?

A. In that he was not a mere⁵⁴ man only, but God also, of infinitely more value than all those who had offended.

Q. 10. How did the oblation of Christ redeem from death and hell?

A. First, ^aby paying a ransom⁵⁵ to God, the judge and lawgiver, who had condemned us; secondly, ^bby overcoming and spoiling Satan, death, and the powers of hell, that detained us captives.

Q. 11. What was the ransom that Christ paid for us?

A. His own precious blood.

Q. 12. How was the new covenant ratified in his blood?

A. By being accompanied with⁵⁶ his death; for that, as all other testaments, was to be ratified by the death of the testator.

Q. 13. What is this new covenant?

A. The gracious, free, ^aimmutable promise of God, made unto all his elect fallen in Adam, to ^bgive them Jesus Christ, and ^cin him mercy, pardon, grace, and glory, ^dwith a re-stipulation of faith from them unto this faith from them unto this promise, and new obedience.

Q. 14. How did Christ procure for us grace, faith, and glory?

A. By the way of purchase⁵⁷ and merit; for the death of Christ deservedly procured of God that he should bless us with all⁵⁸ spiritual blessings needful for our coming unto him.

Q. 15. What is the intercession of Christ?

A. His continual soliciting⁵⁹ of God on our behalf, begun here in fervent prayers, continued in heaven by appearing as our advocate at the throne of grace. 


- John Owen (Works, 1:480-483 - Two Short Catechisms: Wherein the Principles of the Doctrine of Christ are Unfolded and Explained. The Greater Catechism, Chapter XI-Q1 & XII-Q1-15) 
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(Chapter 11) 
Q1: ^aPsalm 2:6; ^bPsalm 110:4; ^cDeuteronomy 18:15

(Chapter 12)
Q1: ^aPsalm 110:4; Hebrews 5:5-6; 7:17-18; ^bIsaiah l:4–6; Hebrews 10:5–10; ^cPsalm 2:7-8; Isaiah 53:8,10–12; Philippians 2:7,9; Hebrews 12:2; John 17:2,4.

Q2: Hebrews 2:10; 4:16; 7:25.

Q3: ^aHebrews 9:14; ^bHebrews 7:25.

Q4: ^aIsaiah 53:10,12; John 3:16; 11:51; 17:19; Hebrews 9:13-14. ^bHebrews 9:24.

Q5: Eph ii. 14, 15.

Q6: Isaiah 53:4–6; John 10:11; Romans 3:25-26; 4:25; 1 Corinthians 15:3; 2 Corinthians 5:21; Ephesians 5:2; 1 Peter 2:24

Q7: Genesis 2:17; Deuteronomy 27:15–26; Isaiah 59:2; Romans 5:12; Ephesians 2:3; John 3:36; Hebrews 2:14.

Q8: Matthew 26:28; Mark 14:33-34; 15:34; Galatians 3:13; Ephesians 2:16; Colossians 1:20; Hebrews 5:7; Psalm 18:5.

Q9:  Romans 5:9; Hebrews 9:26; 1 Peter 3:18.

Q10: ^aMatthew 20:28; John 6:51; Mark 10:45; Romans 3:25; 1 Corinthians 6:20; Galatians 3:13; Ephesians 1:7; 1 Timothy 2:6; Hebrews 10:9. ^bJohn 5:24; Colossians 2:13–15; 1 Thessalonians 1:10; Hebrews 2:14; 1 Peter 1:18-19.

Q11: Acts 20:28; 1 Peter 1:19.

Q12: Genesis 22:18; Hebrews 9:16; 8:10–12.

Q13: ^aGenesis 3:15; Jeremiah 31:31–34, 32:40; Hebrews 8:10–12; ^bGalatians 3:8,16; Genesis 7:3; ^cRomans 8:32; Ephesians 1:3-4; ^dMark 16:16; John 1:12; 10:27-28.

Q14: Isaiah 53:11-12; John 17:2; Acts 20:28; Romans 5:17-18; Ephesians 2:15-16; 1:4; Philippians 1:29; Titus 2:14; Revelation 1:5-6.

Q15: Psalm 2:8; Romans 8:34; Hebrews 7:25; 9:24; 10:19–21; 1 John 2:1-2; John17.


⁴⁵ In the exercise of these offices, Christ is also the sole head, husband, God first-born of the church. 
⁴⁶ Papal usurpation upon these offices of Christ manifests the pope to be the Man of Sin.
⁵⁰ Against both these the Papists are exceedingly blasphemous; against the one, by making their mass a sacrifice for sins, — the other, by making saints mediators of intercession.
⁵¹ Christ’s undergoing punishment for us was, first, typified by the old sacrifices; secondly, foretold in the first promise; thirdly, made lawful and valid in itself, — first, by God’s determination, the supreme lawgiver; secondly, his own voluntary undergoing it; thirdly, by a relaxation of the law in regard of the subject punished; — fourthly, beneficial to us, because united to us; as, first, our head; secondly, our elder brother; thirdly, our sponsor or surety; fourthly, our husband; fifthly, our God, or Redeemer, &c
⁵² No change in all these, but what necessarily follows the change of the persons sustaining.
⁵³ The death that Christ underwent was eternal in its own nature and tendence, — not so to him, because of his holiness, power, and the unity of his person.
⁵⁴ He suffered not as God, but he suffered who was God.
 ⁵⁵ We are freed from the anger of God, by a perfect rendering to the full value of what he required, — from the power of Satan, by absolute conquest on our behalf.
⁵⁶ The new covenant is Christ’s legacy, in his last will unto his people, — the eternal inheritance of glory being conveyed thereby.
⁵⁷ The death of Christ was satisfactory in respect of the strict justice of God, — meritorious in respect of the covenant between him and his Father.
⁵⁸ All these holy truths are directly denied by the blasphemous Socinians; and by the Papists, with their merits, masses, penance, and purgatory, by consequent, overthrown.
⁵⁹ To make saints our intercessors, is to renounce Jesus Christ from being a sufficient Saviour.