Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-13

 

III  RUTH’S RESOLUTION°

Ruth I. 16.—And Ruth said, Intreat me not to leave thee, or to return from following thee: for whither thou go, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God.

The historical things in this book of Ruth seem to be inserted into the canon of Scripture, especially on two accounts:

First, Because Christ was of Ruth’s posterity. The Holy Ghost thought fit to take particular notice of that marriage of Boaz with Ruth, whence sprang the Saviour of the world. We may often observe that the Holy Spirit who indited the Scriptures, often takes notice of little things, minute occurrences, which do but remotely relate to Jesus Christ.

Secondly, this history seems to be typical of the calling of the Gentile church, and indeed of the conversion of every believer. Ruth was not originally of Israel but was a Moabitess, an alien from the commonwealth of Israel: but she forsook her own people, and the idols of the Gentiles, to worship the God of Israel, and to join herself to that people. Herein she seems to be a type of the Gentile church, and also of every sincere convert. Ruth was the mother of Christ; he came of her posterity: so the church is Christ’s mother, as she is represented, by Rev. xii., at the beginning. And so also is every true Christian his mother: Matt. xii. 50, “Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.” Christ is what the soul of every one of the elects is in travail within the new birth. Ruth forsook all her natural relations and her own country, the land of her nativity, and all her former possessions there, for the sake of the God of Israel as every true Christian forsakes all for Christ. Psalm xlv. 10, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house.” 

Naomi was now returning out of the land of Moab into the land of Israel with her two daughters-in-law, Orpah and Ruth; who will represent to us two sorts of professors of religion: Orpah, that sort that indeed makes a fair profession, and seems to set out well, but dure but for a while, and then turn back; Ruth, that sort that is sound and sincere, and therefore are steadfast and persevering in the way that they have set out in. Naomi in the preceding verses represents to these her daughters the difficulties of their leaving their own country to go with her. And in this verse may be observed, 

1. The remarkable conduct and behavior of Ruth on this occasion; with what inflexible resolution she cleaves to Naomi and follows her. When Naomi first arose to return from the country of Moab to the land of Israel, Orpah and Ruth both set out with her; and Naomi exhorts them both to return. And they both of them wept and seemed as if they could not bear the thoughts of leaving her, and appeared as if they were resolved to go with her: verse 10, “And they said unto her, surely we will return with thee unto thy people.” Then Naomi says to them again, “Turn again, my daughters, go your way,” &c. And then they have greatly affected again, and Orpah returned and went back. Now Ruth’s steadfastness in her purpose had a greater trial, but yet is not overcome: “She clave unto her,” verse 14. Then Naomi speaks to her again, in verse 15, “Behold, thy sister-in-law is gone back unto her people, and unto her gods: return thou after thy sister-in-law.” And then she shows her immovable resolution in the text and following verse.

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-12

 

2. This knowledge is that which is above all others sweet and joyful. Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from this divine light shining into the soul. This light gives a view of those things that are immensely the most exquisitely beautiful, and capable of delighting the eye of understanding. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support people in affliction and to give the mind peace and brightness in this stormy and dark world. 

3. This light effectually influences the inclination and changes the nature of the soul. It assimilates nature to the divine nature, and changes the soul into an image of the same glory that is beheld: 2 Cor. iii. 18, “But we all, with open faces, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” This knowledge will wean us from the world and raise our inclination to heavenly things. It will turn the heart to God as the fountain of good and choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel and mortifies its enmity and opposition against the scheme of salvation therein revealed. It causes the heart to embrace the joyful tidings, and entirely adhere to, and acquiesce in the revelation of Christ as our Saviour. It causes the whole soul to accord and symphonizes with it, admitting it with entire credit and respect, cleaving to it with full inclination and affection; and it effectually disposes the soul to give up itself entirely to Christ.

 This light, and this only, has its fruit in the universal holiness of life. No merely notional or speculative understanding of the doctrines of religion will ever bring to this. But this light, as it reaches the bottom of the heart, and changes nature, so it will effectually dispose to universal obedience. It shows God’s worthiness to be obeyed and served. It draws forth the heart in a sincere love for God, which is the only principle of true, gracious, and universal obedience. And it convinces them of the reality of those glorious rewards that God has promised to them that obey him.

 

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-11

 

First, this doctrine may lead us to reflect on the goodness of God, which has so ordered it, that a saving evidence of the truth of the gospel is such as is attainable by persons of mean capacities and advantages, as well as those that are of the greatest parts and learning. If the evidence of the gospel depended only on history, and such reasonings as learned men only are capable of, it would be above the reach of far the greatest part of mankind. But persons with but an ordinary degree of knowledge are capable, without a long and subtle train of reasoning, to see the divine excellency of the things of religion: they are capable of being taught by the Spirit of God, as well as learned men. The evidence that is this way obtained is vastly better and more satisfying than all that can be obtained by the arguings of those that are most learned, and greatest masters of reason. And babes are as capable of knowing these things as the wise and prudent; and they are often hidden from these when they are revealed to those: 1 Cor. i. 26, 27, “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, few noble, are called. But God hath chosen the foolish things of the world.

Secondly, this doctrine may well put us upon examining ourselves, whether we have ever had this divine light that has been described let into our souls. If there be such a thing indeed, and it is not only a notion or whimsy of persons of weak and distempered brains, then doubtless ’tis a thing of great importance, whether we have thus been taught by the Spirit of God; whether the light of the glorious gospel of Christ, who is the image of God, hath shined unto us, giving us the light of the knowledge of the glory of God in the face of Jesus Christ; whether we have seen the Son, and believed on him, or have that faith of gospel doctrines that arises from a spiritual sight of Christ. 

Thirdly, all may hence be exhorted earnestly to seek this spiritual light. To influence and move to it, the following things may be considered. 

1. This is the most excellent and divine wisdom that any creature is capable of. ’Tis more excellent than any human learning; ’tis far more excellent than all the knowledge of the greatest philosophers or statesmen. Yea, the least glimpse of the glory of God in the face of Christ doth more exalt and ennoble the soul than all the knowledge of those that have the greatest speculative understanding in divinity without grace. This knowledge has the noblest object that is or can be, viz., the divine glory or excellency of God and Christ. The knowledge of these objects is that wherein consists of the most excellent knowledge of the angels, yea, of God himself.

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-10

 

3. ’Tis rational to suppose that this knowledge should be given immediately by God, and not be obtained by natural means. Upon what account should it seem unreasonable, that there should be any immediate communication between God and the creature? It is strange that men should make any matter of difficulty of it. Why should not be that made all things, still have something immediately to do with the things that he has made? Where lies the great difficulty if we own the being of a God, and that he created all things out of nothing, of allowing some immediate influence of God on the creation still? And if it is reasonable to suppose it with respect to any part of the creation, it is especially so with respect to reasonable, intelligent creatures; who are next to God in the gradation of the different orders of beings, and whose business is most immediately with God; who was made on purpose for those exercises that do respect God and wherein they have neatly to do with God: for reason teaches, that man was made to serve and glorify his Creator. And if it be rational to suppose that God immediately communicates himself to man in any affair, it is in this. ’Tis rational to suppose that God would reserve that knowledge and wisdom, which is of such a divine and excellent nature, to be bestowed immediately by himself, and that it should not be left in the power of second causes. Spiritual wisdom and grace is the highest and most excellent gift that ever God bestows on any creature: in this, the highest excellency and perfection of a rational creature consists of. ’Tis also immensely the most important of all divine gifts: ’tis that wherein man’s happiness consists, and on which his everlasting welfare depends. How rational is it to suppose that God, however, has left meaner goods and lower gifts to second causes, and in some sort in their power, yet should reserve this most excellent, divine, and important of all divine communications in his own hands, to be bestowed immediately by himself, as a thing too great for second causes to be concerned in! ’Tis rational to suppose that this blessing should be immediately from God; for there is no gift or benefit that is in itself so nearly related to the divine nature, there is nothing the creature receives that is so much of God, of his nature, so much participation of the deity: ’tis a kind of emanation of God’s beauty and is related to God as the light is to the sun. ’Tis therefore congruous and fit, that when it is given of God, it should be neatly from himself, and by himself, according to his own sovereign will.

’Tis rational to suppose that it should be beyond a man’s power to obtain this knowledge and light by the mere strength of natural reason; for ’tis, not a thing that belongs to reason, to see the beauty and loveliness of spiritual things; it is not a speculative thing but depends on the sense of the heart. The reason, indeed, is necessary in order to it, as ’tis by reason only that we become the subjects of the means of it, which means I have already shown to be necessary in order to it, though they have no proper causal influence in the affair. ’It is by reason that we become possessed of a notion of those doctrines that are the subject matter of this divine light; and reason may many ways be indirectly and remotely an advantage to it. And the reason has also to do with the acts that are immediately consequent on this discovery: a seeing the truth of religion from hence is by reason; though it is but by one step, and the inference be immediate. So, reason has to do with accepting, and trusting in Christ, who is consequent on it. But if we take reason strictly, not for the faculty of mental perception in general, but for ratiocination, or power of inferring by arguments; I say, if we take reason thus, the perceiving of spiritual beauty and excellency no more belongs to reason than it belongs to the sense of feeling to perceive colors, or to the power of seeing to perceive the sweetness of food. It is out of reason’s province to perceive the beauty or loveliness of anything: such a perception doesn’t belong to that faculty. Reason’s work is to perceive truth and not excellency. It is not ratiocination that gives men the perception of the beauty and amiableness of a countenance, though it may be many ways indirectly an advantage to it; yet ’tis no more reason that immediately perceives it than it is  reason that perceives the sweetness of honey: it depends on the sense of the heart. The reason may determine that a countenance is beautiful to others, it may determine that honey is sweet to others, but it will never give me a perception of its sweetness. —I will conclude with a very brief IMPROVEMENT of what has been said.

 

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-9

 

Secondly, This doctrine is rational. 

1. ’Tis rational to suppose that there is really such an excellency in divine things, that is so transcendent and exceedingly different from what is in other things, that, if it were seen, would most evidently distinguish them. We cannot rationally doubt but that things that are divine, that appertain to the Supreme Being, are vastly different from things that are human; that there is that godlike, high and glorious excellency in them, that does most remarkably difference them from the things that are of men; insomuch that if the difference were but seen, it would have a convincing, satisfying influence upon anyone, that they are what they are, viz., divine. What reason can be offered against it? Unless we would argue that God is not remarkably distinguished in glory from men. 

If Christ should now appear to anyone as he did on the mount at his transfiguration; or if he should appear to the world in the glory that he now appears in heaven as he will do at the day of judgment; without doubt, the glory and majesty that he would appear in, would be such as would satisfy everyone that he was a divine person, and that religion was true: and it would be a most reasonable and well-grounded conviction too. And why may there not be that stamp of divinity or divine glory on the word of God, on the scheme and doctrine of the gospel, that may be in a like manner distinguishing and as rationally convincing, provided it be but seen! ’Tis rational to suppose that when God speaks to the world, there should be something in his word or speech vastly different from men’s word. Supposing that God never had spoken to the world, but we had noticed that he was about to do it; that he was about to reveal himself from heaven and speak to us immediately himself, in divine speeches or discourses, as it were from his own mouth, or that he should give us a book of his own inditing: after what manner should we expect that he would speak? Would it not be rational to suppose that his speech would be exceeding different from men’s speech, that he should speak like a God; that is, that there should be such an excellency and sublimity in his speech or word, such a stamp of wisdom, holiness, majesty, and other divine perfections, that the word of men, yea of the wisest of men, should appear mean and base in comparison of it? Doubtless, it would be thought rational to expect this, and unreasonable to think otherwise. When a wise man speaks in the exercise of his wisdom, there is something in everything he says that is very distinguishable from the talk of a little child. So, without doubt, and much more, is the speech of God (if there be any such thing as the speech of God) to be distinguished from that of the wisest of men, agreeable to Jer. xxiii. 28, 29. God having there been reproving the false prophets that prophesied in his name and pretended that what they spake was his word when indeed it was their own word, says, “The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord. Is not my word like a fire? saith the Lord; and like a hammer that breath the rock in pieces?”

 2. If there be such a distinguishing excellency in divine things, is rational to suppose that there may be such a thing as seeing it. What should hinder but that it may be seen! It is no argument, that there is no such thing as such a distinguishing excellency, or that, if there be, that it can’t be seen, that some don’t see it, though they may be discerning men in temporal matters. It is not rational to suppose, if there be any such excellency in divine things, that wicked men should see it. ’Tis not rational to suppose that those whose minds are full of spiritual pollution, and under the power of filthy lusts, should have any relish or sense of divine beauty or excellency; or that their minds should be susceptive of that light that is in its own nature so pure and heavenly. It need not seem at all strange that sin should so blind the mind, seeing that men’s particular natural tempers and dispositions will so much blind them in secular matters; as when men’s natural temper is melancholy, jealous, fearful, proud, or the like.

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-8

 

And that a true and saving belief of the truth of religion is that which arises from such a discovery, is also what Scripture teaches. As John vi. 40: “And this is the will of him that sent me, that everyone which seeth the Son, and believeth on him, may have everlasting life;” where it is plain that true faith is what arises from a spiritual sight of Christ. And John xvii. 6, 7, 8: “I have manifested thy name unto the men which thou gavest me out of the world. Now they know that all things thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me;” where Christ’s manifesting God’s name to the disciples or giving them the knowledge of God, was that whereby they knew that Christ’s doctrine was of God and that Christ himself was of him, proceeded from him, and was sent by him. Again, John xii. 44, 45, 46: “Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me. I am come a light into the world, that whosoever believeth on me should not abide in darkness.” Their believing in Christ, and spiritually seeing him, are spoken of as running parallel.

Christ condemns the Jews, that they did not know that he was the Messiah and that his doctrine was true, from an inward distinguishing taste and relish of what was divine, in Luke xii. 56, 57. He having there blamed the Jews, that though they could discern the face of the sky and of the earth, and signs of the weather, that yet they could not discern those times—or, as ’tis expressed in Matthew, the signs of those times—he adds, yea, and why even of your own selves judge ye not what is right? i.e., without extrinsic signs. Why have ye not that sense of true excellency, whereby ye may distinguish that which is holy and divine? Why have ye not that savor of the things of God, by which you may see the distinguishing glory and evident divinity of me and my doctrine?

 The Apostle Peter mentions it as what gave them (the apostles) good and well-grounded assurance of the truth of the gospel, that they had seen the divine glory of Christ, 2 Pet. i. 16: “For we had not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eyewitnesses of his majesty.” The apostle has respect for that visible glory of Christ which they saw in his transfiguration: that glory was so divine, having such an ineffable appearance and semblance of divine holiness, majesty, and grace, that it evidently denoted him to be a divine person. But if a sight of Christ’s outward glory might give a rational assurance of his divinity, why may not an apprehension of his spiritual glory do so too? Doubtless, Christ’s spiritual glory is in itself as distinguishing, and as plainly showing his divinity, as his outward glory; and a great deal more: for his spiritual glory is that wherein his divinity consists of; and the outward glory of his transfiguration showed him to be divine, only as it was a remarkable image or representation of that spiritual glory. Doubtless, therefore, he that has had a clear sight of the spiritual glory of Christ may say, I have not followed cunningly devised fables, but have been an eyewitness of his majesty, upon as good grounds as the apostle, when he had respect to the outward glory of Christ that he had seen.

 But this brings me to what was proposed next, viz., to show that,

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-7

 

III. To show the truth of the doctrine; that is, to show that there is such a thing as that spiritual light that has been described, thus immediately let into the mind by God. And here I would show briefly that this doctrine is both scriptural and rational. 

First, ’Tis scriptural. My text is not only full to the purpose but ’tis a doctrine that Scripture abounds in. We are there abundantly taught that the saints differ from the ungodly in this, that they have the knowledge of God, and a sight of God, and of Jesus Christ. I shall mention but a few texts of many. 1 John iii. 6, “Whosoever sinned hath not seen him, nor known him.” 3 John 11, “He that doeth good is of God: but he that doeth evil hath not seen, God.” John xiv. 19, “The world seeth me no more, but ye see me.” John xvii. 3, “And this is eternal life, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” This knowledge, or sight of God and Christ, can’t be a mere speculative knowledge; because it is spoken of as a seeing and knowing wherein, they differ from the ungodly. And by these Scriptures it must not only be a different knowledge in degree and circumstances, and different in its effects; but it must be entirely different in nature and kind.

 And this light and knowledge is always spoken of as immediately given of God, Matt. xi. 25, 26, 27: “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my father: and no man knows the Son, but the Father: neither knows any man the Father, save the Son, and he to whomsoever the Son will reveal him.” Here this effect is ascribed alone to the arbitrary operation and gift of God, bestowing this knowledge on whom he will and distinguishing those with it, that have the least natural advantage or means for knowledge, even babes when it is denied to the wise and prudent. And the imparting of the knowledge of God is here appropriated to the Son of God as his sole prerogative. And again, 2 Cor. iv. 6: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” This plainly shows that there is such a thing as a discovery of the divine superlative glory and excellency of God and Christ, and that peculiar to the saints: and also, that ’tis as immediately from God, as light from the sun: and that ’tis the immediate effect of his power and will; for ’tis compared to God’s creating the light by his powerful word at the beginning of the creation; and is said to be by the Spirit of the Lord, in the 18th verse of the preceding chapter. God is spoken of as giving the knowledge of Christ in conversion, as of what before was hidden and unseen in that, Gal. i. 15, 16: “But when it pleased God, who separated me from my mother’s womb and called me by his grace, to reveal his Son in me.” 

The Scripture also speaks plainly of such a knowledge of the word of God as has been described, as the immediate gift of God, Psalm. cxix. 18: “Open thou mine eyes, that I may behold wondrous things out of thy law.” What could the Psalmist mean when he begged God to open his eyes? Was he ever blind? Might he not have resorted to the law and seen every word and sentence in it when he pleased? And what could he mean by those “wondrous things”? Was it the wonderful stories of the creation and deluge, and Israel’s passing through the Red Sea, and the like? Were his eyes not open to read these strange things when he would? Doubtless, by “wondrous things” in God’s law, he had respect for those distinguishing and wonderful excellencies, and marvelous manifestations of the divine perfections and glory, that there was in the commands and doctrines of the word, and those works and counsels of God that were there revealed. So, the Scripture speaks of a knowledge of God’s dispensation, and covenant of mercy, and way of grace towards his people, as peculiar to the saints, and given only by God, Psalm. xxv. 14: “The secret of the Lord is with them that fear him, and he will show them his covenant.”

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-6

 

II. I proceed now to the second thing proposed, viz., to show how this light is immediately given by God, and not obtained by natural means. And here,

 1. ’Tis not intended that the natural faculties are not made use of in it. The natural faculties are the subject of this light: and they are the subject in such a manner that they are not merely passive, but active in it; the acts and exercises of man’s understanding are concerned and made use of in it. God, in letting this light into the soul, deals with man according to his nature, or as a rational creature; and makes use of his human faculties. But yet this light is not the less immediately from God for that; though the faculties are made use of, ’tis as the subject and not as the cause; and that actions of the faculties in it is not the cause, but is either implied in the thing itself (in the light that is imparted) or is the consequence of it: as the use that we make of our eyes in beholding various objects when the sun arises, is not the cause of the light that discovers those objects to us. 

2. ’Tis not intended that outward means have no concern in this affair. As I have observed already, ’tis not in this affair, as it is in inspiration, where new truths are suggested: for here is by this light only given a due apprehension of the same truths that are revealed in the word of God; and therefore, it is not given without the word. The gospel is made use of in this affair: this light is the “light of the glorious gospel of Christ,” 2 Cor. iv. 4. The gospel is as a glass, by which this light is conveyed to us, 1 Cor. xiii. 12: “Now we see through a glass.”—But, 

3. When it is said that this light is given immediately by God, and not obtained by natural means, hereby is intended, that ’tis is given by God without making use of any means that operate by their own power, or a natural force. God makes use of means, but ’tis not as mediate causes to produce this effect. There are not truly any second causes of it, but it is produced by God immediately. The word of God is no proper cause of this effect: it does not operate by any natural force in it. The word of God is only made use of to convey to the mind the subject matter of this saving instruction: and this indeed it doth convey to us by natural force or influence. It conveys to our minds these and those doctrines; it is the cause of the notion of them in our heads, but not of the sense of the divine excellency of them in our hearts. Indeed, a person can’t have spiritual light without the word. But that won't argue that the word properly causes that light. The mind can’t see the excellency of any doctrine unless that doctrine is first in the mind, but the seeing of the excellency of the doctrine may be immediately from the Spirit of God; though the conveying of the doctrine or proposition itself may be by the word. So that the notions that are the subject matter of this light are conveyed to the mind by the word of God; but that due sense of the heart, wherein this light formally consists, is immediately by the Spirit of God. For instance, that notion that there is a Christ, and that Christ is holy and gracious, is conveyed to the mind by the word of God: but the sense of the excellency of Christ by reason of that holiness and grace is nevertheless immediately the work of the Holy Spirit. —I come now,

 

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-5

 

2. There arises from this sense of divine excellency of things contained in the word of God a conviction of the truth and reality of them; either indirectly or directly.

First, Indirectly, and two ways.

1. As the prejudices that are in the heart against the truth of divine things are hereby removed; so that the mind becomes susceptive of the due force of rational arguments for their validity. The mind of man is naturally full of prejudices against the truth of divine things: it is full of enmity against the doctrines of the gospel, which is a disadvantage to those arguments that prove their truth and cause them to lose their force upon the mind. But when a person has discovered to him the divine excellency of Christian doctrines, this destroys the enmity, removes those prejudices, sanctifies the reason, and causes it to lie open to the force of arguments for their truth.

Hence was the different effect that Christ’s miracles had to convince the disciples from what they had to convince the Scribes and Pharisees. Not that they had a stronger reason or had their reason more improved; but their reason was sanctified, and those blinding prejudices, that the Scribes and Pharisees were under, were removed by the sense they had of the excellency of Christ and his doctrine.

2. It not only removes the hindrances of reason but positively helps reason. It makes even the speculative notions more lively. It attracts the attention of the mind, with more fixedness and intenseness to that kind of object, which causes it to have a clearer view of them and enables it more clearly to see their mutual relations, and occasions it to take more notice of them. The ideas themselves that otherwise are dim and obscure are by this means impressed with the greater strength, and have a light cast upon them; so that the mind can better judge of them: as he that beholds the objects on the face of the earth, when the light of the sun is cast upon them, is under greater advantage to discern them in their true forms and mutual relations than he that sees them in dim starlight or twilight.

The mind having a sensibleness of the excellency of divine objects, dwells upon them with delight; and the powers of the soul are more awakened and enlivened to employ themselves in the contemplation of them and exert themselves more fully and much more to the purpose. The beauty and sweetness of the objects draw on the faculties and draw forth their exercises: so that reason itself is under far more significant advantages for its proper and free exercises, and to attain its proper end, free of darkness and delusion. But,

Secondly, A true sense of the divine excellency of the things of God’s word doth more directly and immediately convince of the truth of them; and that because the excellency of these things is so superlative. There is a beauty in them that is so divine and godlike, that is greatly and evidently distinguishing of them from things merely human, or that men are the inventors and authors of; a glory that is so high and great that, when clearly seen, commands assent to their divinity and reality. When there is an actual and lively discovery of this beauty and excellence, it won’t allow any thought that it is human work or the fruit of men’s invention. This evidence that they that are spiritually enlightened have the truth of the things of religion is a kind of intuitive and immediate evidence. They believe the doctrines of God’s word to be divine because they see divinity in them, i.e., they see a divine, and transcendent, and most evidently distinguishing glory in them; such glory as, if clearly seen, does not leave room to doubt of their being of God, and not of men.

Such a conviction of the truth of religion as this, arising, these ways, from a sense of the divine excellence of them, is that true spiritual conviction that there is in saving faith. And this original of it is that by which it is most essentially distinguished from that common assent which unregenerate men are capable of.

Selected Sermons of Jonathan Edwards-A Divine and Supernatural Light, IMMEDIATELY IMPARTED TO THE SOUL-4

 

4. ’Tis not every affecting view that men have of the things of religion that is this spiritual and divine light. Men by mere principles of nature are capable of being affected by things that have a special relation to religion as well as other things. A person by mere nature, for instance, may be liable to be affected with the story of Jesus Christ, and the sufferings he underwent, as well as by any other tragical story: he may be the more affected with it from the interest he conceives mankind to have in it: yea, he may be affected with it without believing it; as well as a man may be affected with what he reads in a romance, or sees acted in a stage play. He may be affected by a lively and eloquent description of many pleasant things that attend the state of the blessed in heaven, as well as his imagination be entertained by a romantic description of the pleasantness of fairyland, or the like. And that common belief of the truth of the things of religion that persons may have from education or otherwise, may help forward their affection. We read in Scripture of many that were greatly affected with things of a religious nature, who yet are there represented as wholly graceless, and many of them very ill men. A person therefore may have affecting views of the things of religion, and yet be very destitute of spiritual light. Flesh and blood may be the author of this: one man may give another an affecting view of divine things with but common assistance, but God alone can give a spiritual discovery of them.

But I proceed to show,

Secondly, positively what this spiritual and divine light is.

And it may be thus described: a true sense of the divine excellency of the things revealed in the word of God, and a conviction of the truth and reality of them thence arising.

This spiritual light primarily consists in the former of these, viz., a real sense and apprehension of the divine excellency of things revealed in the word of God. A spiritual and saving conviction of the truth and reality of these things arises from such a sight of their divine excellency and glory; so that this conviction of their truth is an effect and natural consequence of this sight of their divine glory. There is therefore in this spiritual light,

1. A true sense of the divine and superlative excellency of the things of religion; a real sense of the excellency of God and Jesus Christ, and of the work of redemption, and the ways and works of God revealed in the gospel. There is a divine and superlative glory in these things; an excellency that is of a vastly higher kind and more sublime nature than in other things; a glory greatly distinguishing them from all that is earthly and temporal. He that is spiritually enlightened truly apprehends and sees it or has a sense of it. He does not merely rationally believe that God is glorious, but he has a sense of the gloriousness of God in his heart. There is not only a rational belief that God is holy, and that holiness is a good thing, but there is a sense of the loveliness of God’s holiness. There is not only a speculatively judging that God is gracious, but a sense of how amiable God is upon that account, or a sense of the beauty of this divine attribute.

There is a twofold understanding or knowledge of good that God has made the mind of man capable of. The first is that which is merely speculative or notional; as when a person only speculatively judges that anything is, which, by the agreement of mankind, is called good or excellent, viz., that which is most to general advantage, and between which and a reward there is a suitableness and the like. And the other is that which consists in the sense of the heart: as when there is a sense of the beauty, amiableness, or sweetness of a thing; so that the heart is sensible of pleasure and delight in the presence of the idea of it. In the former is exercised merely the speculative faculty, or the understanding, strictly so called, or as spoken of in distinction from the will or disposition of the soul. In the latter, the will, inclination, or heart, are mainly concerned.

Thus, there is a difference between having an opinion that God is holy and gracious and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet and having a sense of its sweetness. A man may have the former, which knows not how honey tastes, but a man can’t have the latter unless he has an idea of the taste of honey in his mind. So, there is a difference between believing that a person is beautiful and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. There is a wide difference between mere speculative rational judging anything to be excellent and having a sense of its sweetness and beauty. The former rests only in the head; speculation only is concerned with it, but the heart is concerned with the latter. When the heart is sensible of the beauty and amiableness of a thing, it necessarily feels pleasure in the apprehension. It is implied in a person’s being heartily sensible of the loveliness of a thing, that the idea of it is sweet and pleasant to his soul, which is a far different thing from having a rational opinion that it is excellent.