Jonathan Edwards · 39 of 42

XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 5

ARGUMENT IV.—Another thing which makes it evident, that holy practice is the principal evidence that we ought to make use of in judging both of our own and others' sincerity, is, that this evidence is above all others insisted on in Scripture. A common acquaintance with the Scripture, together with a little attention and observation, will be sufficient to show to anyone that this is ten times more insisted on as a note of true piety, throughout the Scripture, from the beginning of Genesis to the end of Revelations, than anything else. And, in the New Testament, where Christ and his apostles do expressly, and of declared purpose, lay down signs of true godliness, this is almost wholly insisted on. It may be observed, that Christ, and his apostles, do not only often say those things, in their discoursing on the great doctrines of religion, which do show what the nature of true godliness must be, or from whence the nature and signs of it may be inferred by just consequence, and often occasionally mention many things which do appertain to godliness; but they do also often, of set purpose, give signs and marks for the trial of professors, putting them upon trying themselves by the signs they give, introducing what they say, with such like expressions as these: "By this you shall know, that you know God: by this are manifest the children of God, and the children of the devil: he that hath this, builds on a good foundation; he that hath it not, builds on the sand: hereby we shall assure our hearts: he is the man that loveth Christ," &c. But I can find no place, where either Christ or his apostles do, in this manner, give signs of godliness (though the places are many), but where Christian practice is almost the only thing insisted on. Indeed in many of these places, love to the brethren is spoken of as a sign of godliness; and, as I have observed before, there is no one virtuous affection, or disposition, so often expressly spoken of as a sign of true grace, as our having love one to another: but then the Scriptures explain themselves to intend chiefly this love as exercised and expressed in practice, or in deeds of love. So does the Apostle John, who, above all others, insists on love to the brethren as a sign of godliness, most expressly explain himself, in that 1 John 3:14, &c, "We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother, abideth in death. Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us love, not in word, neither in tongue, but in deed (i.e., in deeds of love) and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him." So that when the Scripture so much insists on our loving one another, as a great sign of godliness, we are not thereby to understand the immanent workings of affection which men feel one to another, so much as the soul's practicing all the duties of the second table of the law; all which the New Testament tells us again and again, a true love one to another comprehends, Rom. 13:8 and 10, Gal. 5:14, Matt. 22:39, 40. So that, really, there is no place in the New Testament where the declared design is to give signs of godliness, but that holy practice, and keeping Christ's commandments, is the mark chosen out from all others to be insisted on. Which is an invincible argument, that it is the chief of all the evidences of godliness: unless we suppose that when Christ and his apostles, on design, set themselves about this business of giving signs, by which professing Christians, in all ages, might determine their state; they did not know how to choose signs so well as we could have chosen for them. But, if we make the word of Christ our rule, then undoubtedly those marks which Christ and his apostles did chiefly lay down, and give to us, that we might try ourselves by them, those same marks we ought especially to receive, and chiefly to make use of, in the trial of ourselves. And surely those things, which Christ and his apostles chiefly insisted on, in the rules they gave, ministers ought chiefly to insist on in the rules they give. To insist much on those things that the Scripture insists little on, and to insist very little on those things on which the Scripture insists much, is a dangerous thing; because it is going out of God's way, and is to judge ourselves, and guide others, in an unscriptural manner. God knew which way of leading and guiding souls was safest and best for them: he insisted so much on some things, because he knew it to be needful that they should be insisted on; and let other things more alone as a wise God, because he knew it was not best for us, so much to lay the weight of the trial there. As the Sabbath was made for man, so the Scriptures were made for man; and they are, by infinite wisdom, fitted for our use and benefit. We should, therefore, make them our guide in all things, in our thoughts of religion, and of ourselves. And for us to make that great which the Scripture makes little, and that little which the Scripture makes great, tends to give us a monstrous idea of religion; and (at least indirectly and gradually) to lead us wholly away from the right rule, and from a right opinion of ourselves, and to establish delusion and hypocrisy.

ARGUMENT V.—Christian practice is plainly spoken of in the word of God, as the main evidence of the truth of grace, not only to others, but to men's own consciences. It is not only more spoken of and insisted on than other signs, but in many places where it is spoken of, it is represented as the chief of all evidences. This is plain in the manner of expression from time to time. If God were now to speak from heaven to resolve our doubts concerning signs of godliness, and should give some particular sign, that by it all might know whether they were sincerely godly or not, with such emphatical expressions as these, the man that has such a qualification or mark, "that is the man that is a true saint, that is the very man, by this you may know, this is the thing by which it is manifest who are saints and who are sinners, such men as these are saints indeed;" should not we look upon it as a thing beyond doubt, that this was given, as a special, and eminently distinguishing note of true godliness? But this is the very case with respect to the sign of grace I am speaking of; God has again and again uttered himself in his word in this very manner, concerning Christian practice, as John 14, "he that hath my commandments, and keepeth them, he it is that loveth me." Thus Christ in this place gives to the disciples, not so much to guide them in judging of others, as to apply to themselves for their own comfort after his departure, as appears by every word of the context. And by the way I would observe, that not only the emphasis with which Christ utters himself is remarkable, but also his so much insisting on, and repeating the matter, as he does in the context: verse 15, "If ye love me, keep my commandments." Verse 23, "If a man love me, he will keep my words." And verse 24, "He that loveth me not, keepeth not my sayings." And in the next chapter over and over: verse 2, "Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit; he purgeth it." Verse 8. "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." Verse 14, "Ye are my friends, if ye do whatsoever I command you." We have this mark laid down with the same emphasis again, John 8:31 "If ye continue in my word, then are ye my disciples indeed." And again 1 John 2:3, "Hereby do we know that we know him, if we keep his commandments." And verse 5, "Whoso keepeth his word, in him verily is the love of God perfected; hereby know we, that we are in him" And chapter 3:18, 19, "Let us love in deed, and in truth; hereby we know that we are of the truth." What is translated hereby would have been a little more emphatical if it had been rendered more literally from the original, by this we do know.—And how evidently is holy practice spoken of as the grand note of distinction between the children of God and the children of the devil, in verse 10, of the same chapter? "In this the children of God are manifest, and the children of the devil." Speaking of a holy, and a wicked practice, as may be seen in all the context; as verse 3, "Every man that hath this hope in him, purifieth himself even as he is pure." Verses 6-10, "Whosoever abideth in him, sinneth not whosoever sinneth, hath not seen him, neither known him. Little children, let no man deceive you; he that doeth righteousness, is righteous, even as he is righteous: he that committeth sin is of the devil.—Whosoever is born of God sinneth not.—Whosoever doeth not righteousness, is not of God." So we have the like emphasis, 2 John 6: "This is love, that we walk after his commandments;" that is (as we must understand it), this is the proper evidence of love. So 1 John 5:3, "This is the love of God, that we keep his commandments." So the Apostle James, speaking of the proper evidences of true and pure religion, says, James 1:27, "Pure religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." We have the like emphatical expressions used about the same thing in the Old Testament, Job 28:28: "And unto man he said, Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding." Jer. 22:16, 16, "Did not thy father eat and drink, and do judgment and justice? He judged the cause of the poor and needy: was not this to know me? saith the Lord." Psal. 34:11, &c. "Come, ye children, unto me, and I will teach you the fear of the Lord.—Keep thy tongue from evil, and thy lips from speaking guile; depart from evil, and do good; seek peace and pursue it." Psal. 15, at the beginning, "Who shall abide in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly," &c. Psal. 24:3, 4, "Who shall ascend into the hill of the Lord? And who shall stand in his holy place? He that hath clean hands, and a pure heart," &c. Psal. 119:1, "Blessed are the undefiled in the way, who walk in the law of the Lord." Verse 6, "Then shall I not be ashamed, when I have respect to all thy commandments.'' Prov. 8:13, "The fear of the Lord is to hate evil."

So the Scripture never uses such emphatical expressions concerning any other signs of hypocrisy, and unsoundness of heart, as concerning an unholy practice. So Gal. 6:7, "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap." 1 Cor. 6:9, 10, "Be not deceived; neither fornicators, nor idolaters, &c., shall inherit the kingdom of God." Eph. 5:5, 6, "For this ye know, that no whoremonger nor unclean person, &c, hath any inheritance in the kingdom of Christ, and of God. Let no man deceive you with vain words." 1 John 3:7, 8, "Little children, let no man deceive you; he that doeth righteousness is righteous, even as he is righteous; he that committeth sin is of the devil." Chap. 2:4, "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." And chap. 1:6. "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." James 1:26, "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." Chap. 3:14, 15, "If ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish." Psal. 125:5, "As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity." Isa. 35:8, "A high way shall be there, and it shall be called the way of holiness; the unclean shall not pass over it." Rev. 21:27, "And there shall in no noise enter into it, whatsoever worketh abomination, or maketh a lie." And in many places, "Depart from me, I know you not, ye that work iniquity."

ARGUMENT VI.—Another thing which makes it evident, that holy practice is the chief of all the signs of the sincerity of professors, not only to the world, but to their own consciences, is, that this is the grand evidence which will hereafter be made use of, before the judgment seat of God; according to which his judgment will be regulated, and the state of every professor of religion unalterably determined. In the future judgment, there will be an open trial of professors, and evidences will be made use of in the judgment. For God's future judging of men, in order to their eternal retribution, will not be his trying, and finding out, and passing a judgment upon the state of men's hearts, in his own mind; but it will be, a declarative judgment; and the end of it will be, not God's forming a judgment within himself, but the manifestation of his judgment, and the righteousness of it, to men's own consciences, and to the world. And therefore the day of judgment is called the day of the revelation of the righteous judgment of God, Rom. 2:6. And the end of God's future trial and judgment of men, as to the part that each one in particular is to have in the judgment, will be especially the clear manifestation of God's righteous judgment, with respect to him, to his conscience; as is manifest by Matt. 18:31, to the end; chap. 20:8-15, chap. 22:11, 12, 13, chap. 25:19-30, and verse 35, to the end, Luke 19:16-23. And therefore, though God needs no medium whereby to make the truth evident to himself, yet evidences will be made use of in his future judging of men. And doubtless the evidences that will be made use of in their trial, will be such as will be best fitted to serve the ends of the judgment; viz., the manifestation of the righteous judgment of God, not only to the world, but to men's own consciences. But the Scriptures do abundantly teach us, that the grand evidences which the Judge will make use of in the trial, for these ends, according to which the judgment of everyone shall be regulated, and the irreversible sentence passed, will be men's works, or practice, here in this world: Rev. 20:12, "And I saw the dead, small and great, stand before God; and the books were opened;—and the dead were judged out of those things which were written in the books, according to their works." So verse 13, "And the sea gave up the dead which were in it; and death and hell gave up the dead which were in them; and they were judged every man according to their works." 2 Cor. 5:10, "For we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, whether it be good or bad." So men's practice is the only evidence that Christ represents the future judgment as regulated by, in that most particular description of the day of judgment, which we have in the Holy Bible, Matt. 25 at the latter end. See also Rom. 2:6, 13, Jer. 17:10, Job 34:11, Prov. 24:12, Jer. 32:19, Rev. 22:12, Matt. 16:27, Rev. 2:23, Ezek. 33:20, 1 Pet. 1:17. The Judge, at the day of judgment, will not (for the conviction of men's own consciences, and to manifest them to the world) go about to examine men, as to the method of their experiences, or set every man to tell his story of the manner of his conversion; but his works will be brought forth, as evidences of what he is; what he has done in darkness and in light: Eccl. 12:14, "For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." In the trial that professors shall be the subjects of, in the future judgment, God will make use of the same evidences, to manifest them to themselves and to the world, which he makes use of to manifest them, in the temptations or trials of his providence here, viz., their practice, in cases wherein Christ and other things come into actual and immediate competition. At the day of judgment, God, for the manifestation of his righteous judgment, will weigh professors in a balance that is visible. And the balance will be the same that he weighs men in now, which has been already described.

Hence we may undoubtedly infer, that men's works (taken in the sense that has been explained) are the highest evidences by which they ought to try themselves. Certainly that which our supreme Judge will chiefly make use of to judge us by, when we come to stand before him, we should chiefly make use of, to judge ourselves by. If it had not been revealed in what manner, and by what evidence the Judge would proceed with us hereafter, how natural would it be for one to say, "O that I knew what token God will chiefly look for and insist upon in the last and decisive judgment, and which he expects that all should be able to produce, who would then be accepted of him, and according to which sentence shall be passed; that I might know what token or evidence especially to look at and seek after now, as I would be sure not to fail then." And seeing God has so plainly and abundantly revealed what this token or evidence is, surely, if we act wisely, we shall regard it as of the greatest importance.

Now from all that has been said, I think it to be abundantly manifest, that Christian practice is the most proper evidence of the gracious sincerity of professors, to themselves and others; and the chief of all the marks of grace, the sign of signs, and evidence of evidences, that which seals and crowns all other signs.—I had rather have the testimony of my conscience, that I have such a saying of my Supreme Judge on my side, as that, John 14:21, "He that hath my commandments, and keepeth them, he it is that loveth me;" than the judgment and fullest approbation of all the wise, sound, and experienced divines, that have lived this thousand years, on the most exact and critical examination of my experiences, as to the manner of my conversion. Not that there are no other good evidences of a state of grace but this. There may be other exercises of grace besides these efficient exercises, which the saints may have in contemplation, that may be very satisfying to them, but yet this is the chief and most proper evidence. There may be several good evidences that a tree is a fig tree; but the highest and most proper evidence of it is, that it actually bears figs. It is possible, that a man may have a good assurance of a state of grace, at his first conversion, before he has had opportunity to gain assurance, by this great evidence I am speaking of.—If a man hears that a great treasure is offered him, in a distant place, on condition that he will prize it so much, as to be willing to leave what he possesses at home, and go a journey for it, over the rocks and mountains that are in the way, to the place where it is; it is possible the man may be well assured, that he values the treasure to the degree spoken of, as soon as the offer is made him: he may feel within him, a willingness to go for the treasure, beyond all doubt; but yet, this does not hinder but that his actual doing for it, is the highest and most proper evidence of his being willing, not only to others, but to himself. But then as an evidence to himself, his outward actions, and the motions of his body in his journey, are not considered alone, exclusive of the action of his mind, and a consciousness within himself, of the thing that moves him, and the end he goes for; otherwise his bodily motion is no evidence to him of his prizing the treasure. In such a manner is Christian practice the most proper evidence of a saving value of the pearl of great price, and treasure hid in the field.

Christian practice is the sign of signs, in this sense, that it is the great evidence, which confirms and crowns all other signs of godliness. There is no one grace of the Spirit of God, but that Christian practice is the most proper evidence of the truth of it. As it is with the members of our bodies, and all our utensils, the proper proof of the soundness and goodness of them, is in the use of them: so it is with our graces (which are given to be used in practice, as much as our hands and feet, or the tools with which we work, or the arms with which we fight), the proper trial and proof of them is in their exercise in practice. Most of the things we use are serviceable to us, and so have their serviceableness proved, in some pressure, straining, agitation, or collision. So it is with a bow, a sword, an axe, a saw, a cord, a chain, a staff, a foot, a tooth, &c. And they that are so weak, as not to bear the strain or pressure we need to put them to, are good for nothing. So it is with all the virtues of the mind. The proper trial and proof of them, is in being exercised under those temptations and trials that God brings us under, in the course of his providence, and in being put to such service as strains hard upon the principles of nature.

Practice is the proper proof of the true and saving knowledge of God; as appears by that of the apostle already mentioned, "hereby do we know that we know him, that we keep his commandments." It is in vain for us to profess that we know God, if in works we deny him, Tit. 1:16. And if we know God, but glorify him not as God; our knowledge will only condemn us, and not save us, Rom. 1:21. The great note of that knowledge which saves and makes happy, is, that it is practical: John 13:17, "If ye know these things, happy are ye if ye do them." Job 28:28, "To depart from evil is understanding."

Holy practice is the proper evidence of repentance. When the Jews professed repentance, when they came confessing their sins, to John, preaching the baptism of repentance for the remission of sins; he directed them to the right way of getting and exhibiting proper evidences of the truth of their repentance, when he said to them, "Bring forth fruits meet for repentance," Matt. 3:8. Which was agreeable to the practice of the Apostle Paul; see Acts 26:20. Pardon and mercy are from time to time promised to him who has this evidence of true repentance, that he forsakes his sin, Prov. 28:13, and Isa. 55:7, and many other places.

Holy practice is the proper evidence of a saving faith. It is evident that the Apostle James speaks of works, as what do eminently justify faith, or (which is the same thing) justify the professors of faith, and vindicate and manifest the sincerity of their profession, not only to the world, but to their own consciences; as is evident by the instance he gives of Abraham, James 2:21-24. And in verses 20 and 26, he speaks of the practical and working nature of faith, as the very life and soul of it; in the same manner that the active nature and substance, which is in the body of a man, is the life and soul of that. And if so, doubtless practice is the proper evidence of the life and soul of true faith by which it is distinguished from a dead faith. For doubtless, practice is the most proper evidence of a practical nature, and operation the most proper evidence of an operative nature.

Practice is the best evidence of a saving belief of the truth. That is spoken of as the proper evidence of the truth's being in a professing Christian, that he walks in the truth, 3 John 3: "I rejoiced greatly when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth."

Practice is the most proper evidence of a true coming to Christ, and accepting of, and closing with him. A true and saving coming to Christ, is (as Christ often teaches) a coming so as to forsake all for him. And, as was observed before, to forsake all for Christ in heart, is the same thing as to have a heart actually to forsake all; but the proper evidence of having a heart actually to forsake all, is, indeed, actually to forsake all so far as called to it. If a prince make suit to a woman in a far country, that she would forsake her own people, and father's house, and come to him to be his bride; the proper evidence of the compliance of her heart with the king's suit, is her actually forsaking her own people and father's house, and coming to him.—By this her compliance with the king's suit is made perfect, in the same sense that the Apostle James says, By works is faith made perfect. Christ promises us eternal life, on condition of our coming to him: but it is such a coming as he directed the young man to, who came to inquire what he should do that he might have eternal life; Christ bade him go and sell all that he had, and come to him, and follow him. If he had consented in his heart to the proposal, and had therein come to Christ in his heart, the proper evidence of it would have been his doing of it; and therein his coming to Christ would have been made perfect. When Christ called Levi the publican, when sitting at the receipt of custom, and in the midst of his worldly gains; the closing of Levi's heart with this invitation of his Savior to come to him, was manifested, and made perfect by his actually rising up, leaving all, and following him, Luke 5:27, 28. Christ, and other things, are set before us together, for us particularly to cleave to one, and forsake the other; in such a case, a practical cleaving to Christ is a practical acceptance of Christ; as much as a beggar's reaching out his hand and taking a gift that is offered, is his practical acceptance of the gift. Yea, that act of the soul that is in cleaving to Christ in practice is itself the most perfect coming of the soul to Christ.

Practice is the most proper evidence of trusting in Christ for salvation. The proper signification of the word trust, according to the more ordinary use of it, both in common speech and in the Holy Scriptures, is the emboldening and encouragement of a person's mind, to run some venture in practice, or in something that he does on the credit of another's sufficiency and faithfulness. And, therefore, the proper evidence of his trusting, is the venture he runs in what he does. He is not properly said to run any venture, in a dependence on any thing, that does nothing on that dependence, or whose practice is no otherwise than if he had no dependence. For a man to run a venture on a dependence on another, is for him to do something from that dependence by which he seems to expose himself, and which he would not do, were it not for that dependence. And, therefore, it is in complying with the difficulties, and seeming dangers of Christian practice, in a dependence on Christ's sufficiency and faithfulness to bestow eternal life, that persons are said to venture themselves upon Christ, and trust in him for happiness and life. They depend on such promises as that, Matt. 10:39, "He that loseth his life for my sake, shall, find it." And so they part with all, and venture their all, in a dependence on Christ's sufficiency and truth. And this is the Scripture notion of trusting in Christ, in the exercise of a saving faith in him. Thus Abraham, the father of believers, trusted in Christ, and by faith forsook his own country, in a reliance on the covenant of grace God established with him, Heb. 11:8, 9. Thus also, "Moses, by faith refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season," Heb. 11:23, &c. So by faith, others exposed themselves to be stoned and sawn asunder, or slain with the sword; "endured the trial of cruel mockings and scourgings, bonds and imprisonments, and wandered about in sheep skins, and goat skins, being destitute, afflicted, tormented." And in this sense the Apostle Paul, by faith trusted in Christ, and committed himself to him, venturing himself, and his whole interest, in a dependence on the ability and faithfulness of his Redeemer, under great persecutions, and in suffering the loss of all things: 2 Tim. 1:12, "For the which cause I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that day."