Jonathan Edwards · 37 of 42

XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 3

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.

But here will naturally arise this inquiry, viz., when may a man be said to profess Christianity, or what profession may properly be called a profession of Christianity?

I answer, in two things.

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.

And moreover,

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.

Secondly, That we may rightly understand how Christian practice is the greatest evidence that others can have of the sincerity of a professing Christian, it is needful that what was said before, showing what Christian practice is, should be borne in mind; and that it should be considered how far this may be visible to others. Merely that a professor of Christianity is what is commonly called an honest man, and a moral man (i.e., we have no special transgression or iniquity to charge him with, that might bring a blot on his character), is no great evidence of the sincerity of his profession. This is not making his light shine before men. This is not that work and labor of love showed towards Christ's name, which gave the apostle such persuasion of the sincerity of the professing Hebrews, Heb. 6:9, 10. It may be so, that we may see nothing in a man, but that he may be a good man; there may appear nothing in his life and conversation inconsistent with his being godly, and yet neither may there be any great positive evidence that he is so. But there may be great positive appearance of holiness in men's visible behavior. Their life may appear to be a life of the service of God: they may appear to follow the example of Jesus Christ, and come up in a great measure to those excellent rules in the 5th, 6th, and 7th chapters of Matthew, and 12th of Romans, and many other parts of the New Testament: there may be a great appearance of their being universal in their obedience to Christ's commands and the rules of the gospel. They may appear to be universal in the performance of the duties of the first table, manifesting the fear and love of God; and also universal in fulfilling rules of love to men, love to saints, and love to enemies: rules of meekness and forgiveness rules of mercy and charity, and looking not only at our own things but also at the things of others; rules of doing good to men's souls and bodies, to particular persons and to the public; rules of temperance and mortification, and of a humble conversation; rules of bridling the tongue, and improving it to glorify God and bless men, showing that in their tongues is the law of kindness. They may appear to walk as Christians, in all places, and at all seasons, in the house of God, and in their families, and among their neighbors, on Sabbath days and every day, in business and in conversation, towards friends and enemies, towards superiors, inferiors, and equals. Persons in their visible walk may appear to be very earnestly engaged in the service of God and mankind, much to labor and lay out themselves in this work of a Christian, and to be very constant and steadfast in it, under all circumstances and temptations. There may be great manifestations of a spirit to deny themselves, and suffer for God and Christ, and the interest of religion, and the benefit of their brethren. There may be great appearances in a man's walk, of a disposition to forsake any thing, rather than to forsake Christ, and to make everything give place to his honor. There may be great manifestations in a man's behavior of such religion as this, being his element, and of his placing the delight and happiness of his life in it; and his conversation may be such, that he may carry with him a sweet odor of Christian graces and heavenly dispositions, wherever he goes. And when it is thus in the professors of Christianity, here is an evidence to others of their sincerity in their profession, to which all other manifestations are not worthy to be compared.

There is doubtless a great variety in the degrees of evidence that professors do exhibit of their sincerity, in their life and practice; as there is a variety in the fairness and clearness of accounts persons give of the manner and method of their experiences: but undoubtedly such a manifestation as has been described of a Christian spirit in practice, is vastly beyond the fairest and brightest story of particular steps and passages of experience that ever was told. And in general, a manifestation of the sincerity of a Christian profession in practice, is far better than a relation of experiences. But yet,

Thirdly, 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.

Having thus considered Christian practice as the best evidence of the sincerity of professors to others, I now proceed,

2. To observe, that the Scripture also speaks of Christian practice as a distinguishing and sure evidence of grace to persons' own consciences. This is very plain in 1 John 2:3: "Hereby we do know that we know him, if we keep his commandments." And the testimony of our consciences, with respect to our good deeds, is spoken of as that which may give us assurance of our own godliness, 1 John 3:18, 19: "My little children, let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him." And the Apostle Paul, in Heb. 6, speaks of the work and labor of love, of the Christian Hebrews, as that which both gave him a persuasion that they had something above the highest common illuminations, and also as that evidence which tended to give them the highest assurance of hope concerning themselves, verse 9, &c.: "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous, to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to his saints, and do minister. And we desire that everyone of you do show the same diligence, to the full assurance of hope unto the end." So the apostle directs the Galatians to examine their behavior or practice, that they might have rejoicing in themselves in their own happy state, Gal. 6:4: "Let every man prove his own work, so shall he have rejoicing in himself, and not in another." And the psalmist says, Psal. 119:6, "Then shall I not be ashamed, when I have respect unto all thy commandments;" i.e., then I shall be bold, and assured, and steadfast in my hope. And in that of our Savior, Matt. 7:19, 20: "Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. Wherefore by their fruits ye shall know them." Though Christ gives this, firstly, as a rule by which we should judge of others, yet in the words that next follow he plainly shows, that he intends it also as a rule by which we would judge ourselves: "Not everyone that saith unto me, Lord, Lord, shall Enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, &c.—And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock.—And everyone that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand." I shall have occasion to mention other texts to show the same thing, hereafter.

But for the greater clearness in this matter, I would, first, show how Christian practice, doing good works, or keeping Christ's commandments, is to be taken, when the Scripture represents it as a sure sign to our own consciences, that we are real Christians. And secondly, will prove, that this is the chief of all evidences that men can have of their own sincere godliness.

First, I would show how Christian practice, or keeping Christ's commandments, is to be taken, when the Scripture represents it as a sure evidence to our own consciences, that we are sincere Christians.

And here I would observe, that we cannot reasonably suppose, that when the Scripture in this case speaks of good works, good fruit, and keeping Christ's commandments, it has respect merely to what is external, or the motion and action of the body without including anything else, having no respect to any aim or intention of the agent, or any act of his understanding or will. For consider men's actions so, and they are no more good works or acts of obedience, than the regular motions of a clock; nor are they considered as the actions of the man, nor any human actions at all. The actions of the body, taken thus, are neither acts of obedience nor disobedience, any more than the motions of the body in a convulsion. But the obedience and fruit that is spoken of, is the obedience and fruit of the man; and therefore not only the acts of the body, but the obedience of the soul, consisting in the acts and practice of the soul. Not that I suppose, that when the Scripture speaks, in this case, of gracious works, and fruit and practice, that in these expressions are included all inward piety and holiness of heart, both principle and exercise, both spirit and practice: because then, in these things being given as signs of a gracious principle in the heart, the same thing would be given as a sign of itself, and there would be no distinction between root and fruit. But only the gracious exercise, and holy act of the soul is meant, and given as the sign of the holy principle and good estate. Neither is every kind of inward exercise of grace meant; but the practical exercise, that exercise of the soul, and exertion of inward holiness, which there is in an obediential act; or that exertion of the mind, and act of grace which issues and terminates in what they call the imperate acts of the will; in which something is directed and commanded by the soul to be done, and brought to pass in practice.

Here, for a clearer understanding, I would observe, that there are two kinds of exercises of grace. 1. There are those that some call immanent acts, that is, those exercises of grace that remain within the soul, that begin and are terminated there, without any immediate relation to anything to be done outwardly, or to be brought to pass in practice. Such are the exercises of grace, which the saints often have in contemplation; when the exercise that is in the heart does not directly proceed to, or terminate in anything beyond the thoughts of the mind; however they may tend to practice (as all exercises of grace do) more remotely. 2. There is another kind of acts of grace, that are more strictly called practical, or effective exercises, because they immediately respect something to be done. They are the exertions of grace in the commanding acts of the will, directing the outward actions. As when a saint gives a cup of cold water to a disciple, in and from the exercise of the grace of charity; or voluntarily endures persecution in the way of his duty; immediately from the exercise of a supreme love to Christ. Here is the exertion of grace producing its effect in outward actions. These exercises of grace are practical and productive of good works, not only in this sense, that they are of a productive nature (for so are all exercises of true grace), but they are the producing acts. This is properly the exercise of grace in the act of the will; and this is properly the practice of the soul. And the soul is the immediate actor of no other practice but this; the motions of the body follow from the laws of union between the soul and body, which God, and not the soul, has fixed and does maintain. The act of the soul and the exercise of grace, that is exerted in the performance of a good work, is the good work itself, so far as the soul is concerned in it, or so far as it is the soul's good work. The determinations of the will are indeed our very actions, so far as they are properly ours, as Dr. Doddridge observes. In this practice of the soul is included the aim and intention of the soul, which is the agent. For not only should we not look on the motions of a statue, doing justice or distributing alms by clockwork, as any acts of obedience to Christ in that statue; but neither would anybody call the voluntary actions of a man, externally and materially agreeable to a command of Christ, by the name of obedience to Christ, if he had never heard of Christ, or any of his commands, or had no thought of his commands in what he did. If the acts of obedience and good fruit spoken of, be looked upon, not as mere motions of the body, but as acts of the soul; the whole exercise of the spirit of the mind in the action must be taken in, with the end acted for, and the respect the soul then has to God, &c., otherwise they are no acts of denial of ourselves, or obedience to God, or service done to him, but something else. Such effective exercises of grace as these that I have now described, many of the Martyrs have experienced in a high degree. And all true saints live a life of such acts of grace as these; as they all live a life of gracious works, of which these operative exertions of grace are the life and soul. And this is the obedience and fruit that God mainly looks at, as he looks at the soul more than the body; as much as the soul, in the constitution of the human nature, is the superior part. As 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 God's sight, "for the Lord seeth not as man seeth, for he looketh on the heart."