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TOPIC: Edwards, Jonathan - Rational Biblical Theology (Other Topics in this Collection)
SUBJECT: Chapt 33 Perseverance & Assurance
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The Perseverance of the Saints
Jonathan Edwards taught that faith produces good works - universal, continuing good works. In this chapter we see that for Edwards the faith that saves is a persevering faith. “Perseverance in holiness is absolutely necessary to salvation.” *1* “’Tis necessary for those that have religious affections and seem to have a love to Christ that they should endure to the end in order to their being saved.” *2*
In “Justification by Faith” Edwards gives the reason for these preachments:
God, in the act of justification, which is passed on a sinner’s first believing, has respect to perseverance, as being virtually contained in that first act of faith; and it is looked upon, and taken by him that justifies, as being as it were a property in that faith. God has respect to the believer’s continuance in faith, and he is justified by that, as though it already were, because by divine establishment it shall follow; and it being by divine constitution connected with that first faith, as much as if it were a property in it, it is then considered as such, and so justification is not suspended; but were it not for this, it would be needful that it should be suspended, till the sinner had actually persevered in faith. *3*
The same truth is stated in the sermon on Job 27:10. *4* Perseverance is not necessary in order to gain an interest in righteousness, but persevering in the way of duty is necessary to salvation as a necessary concomitant and evidence of a title to salvation. Furthermore,
[p]erseverance is not only a necessary concomitant and evidence of a title to salvation; but also a necessary prerequisite to the actual possession of eternal life. It is the only way to heaven, the narrow way that leadeth to life. *5*
If it is true, on the one hand, that “those only that are holy are in the way to heaven,” *6* it is also true that “perseverance in holiness is absolutely necessary to salvation.” *7* In a sermon on 1Ti_2:5 the certainty of perseverance is shown to follow from the union of the believer with Christ according to Joh_14:19, Rev_1:18 and Colossians 3:3. *8*
Edwards often applies himself to the question concerning what may or what may not be consistent with a persevering life, *9* but the argument for the necessity of perseverance is most fully developed in “Of the Perseverance of Saints.” *10* Here Edwards presents ten considerations for this fifth point of the Calvinistic system. First, God would not trust the preservation of the work begun by his own Son to man who, even in a perfect state, once fell. Second, saints are already “entitled to the reward of life” through the finished work of Christ. Third, without this truth there would be no assurance or hope - our hope, our joy, would have to be in ourselves. Fourth, justification is by faith viewed as a persevering faith. Fifth, God allowed human Adam to fall to show how necessary this divine plan of redemption is. Sixth, in Joh_8:31 only those who continue in his Word are Christ’s disciples - by definition. According to 1Jn_3:6, “Whosoever sinneth hath not seen him.” Seventh, Pro_24:19, Psa_37:24, etc., as well as Psa_51:1-19 (which shows that the Holy Spirit was not taken from David after his great sin), indicate God will not let his own go. Eighth, we need not pray that God would keep us if, as Arminians believe, we keep ourselves. Ninth, the Holy Spirit is said to be an earnest of glory. Tenth, Christ said, “If I should say, I know him not, I should be a liar like unto you.” Christ, however, could not have lied. Therefore, such a text shows that hypothetical statements, which we often find in the Bible, are not inconsistent with contrary certainties.
Assurance of Salvation
It may be clear enough that, according to Edwards, if you have it you cannot lose it, but the great question still remains, How do you know that you have it? It has been observed that Calvinism shifts the point of anxiety from whether you will continue in a state of salvation (the Arminian problem), to whether you are in a state of salvation. The question greatly absorbed Edwards and much of his preaching is occupied with this crucial matter. But in order to understand Edwards’ contribution, it is necessary to trace something of the development of the doctrine and the problems that had been raised about the possibility of assurance.
From the early history of the church, and particularly from the Reformation, there has been debate about assurance of salvation, ranging from total denial to Sandemanian absolute certainty based on mere intellectual belief in the gospel. Between these extremes great theologians such as Luther, Calvin, Owen and Jonathan Edwards have differed minutely but significantly.
Early in the Church’s history the great Augustine taught that assurance was not only futile but pernicious. Because of his vast influence this unbiblical aspect of his profoundly biblical theology became the dogma of the Middle Ages and has survived to this day as a part of Roman Catholic orthodoxy. The Reformers were so hard driven by Roman forces on the one hand, and the fanatics at their back on the other, that their only security seemed to be found in absolute assurance of salvation. For them, assurance became of the essence of faith itself. *11*
With the settlement of the Thirty Years War the Reformation was clearly established. In this relative peace Reformed theologians began to speak more studiedly and carefully about assurance of salvation. The Westminster Confession was typical of that maturing mind. Its statement is so careful and complete that I in include it here in full, not only because of those virtues, but also because Edwards was willing to affirm its teaching as the confession of his own faith. *12*
2. This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.
3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties, before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of every one to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness.
4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God’s withdrawing the light of His countenance, and suffering even such as fear Him to walk in darkness and to have not light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the mean time, they are supported from utter despair. *13*
Westminsters Larger Catechism also pointed out that assurance could and should be had, as well as that and how assurance could be intermittent in the experience of the believer.
Q. 80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?
A. Such as truly believe in Christ, and endeavour to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are in the estate of grace, and shall persevere therein unto salvation.
Q. 81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?
A. Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair. *14*
Edwards On Assurance
It was in this context that Edwards worked out his theology of assurance. According to Edwards, assurance is a wonderful but dangerous doctrine. It is wonderful if it soundly based - frightfully dangerous if not. With many it is not.
Now ministers meet with their people, in public and private, in order to enlighten them concerning the state of their souls; to open and apply the rules of God’s word to them, in order to their searching their own hearts, and discerning their state. But now ministers have no infallible discernment of the state of their people; and the most skilful of them are liable to mistakes, and often are mistaken in things of this nature. Nor are the people able certainly to know the state of their minister, or one another’s state: very often those pass among them for saints, and it may be eminent saints, that are grand hypocrites; and on the other hand, those are sometimes censured, or hardly received into their charity, that are indeed some of God’s jewels. And nothing is more common than for men to be mistaken concerning their own state. Many that are abominable to God, and the children of his wrath, think highly of themselves, as his precious saints and dear children. Yea, there is reason to think, that often some that are most bold in their confidence of their safe and happy state, and think themselves not only true saints, but the most eminent saints in the congregation, are in a peculiar manner a smoke in God’s nostrils. And thus it undoubtedly often is in those congregations where the word of God is most faithfully dispensed, notwithstanding all that ministers can say in their clearest explications, and most searching applications of the doctrines and rules of God’s word to the souls of their hearers. But in the day of judgment they shall have another sort of meeting; then the secrets of every heart shall be made manifest, and every man’s state shall be perfectly known. 1Co_4:5. “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” *15*
This led Edwards to write his great work on religious affections, of which it has been said, “He who can endure the trial of the ‘Treatise on the Affections,’ will stand unhurt amidst a dissolving universe; and he who cannot will assuredly perish in its ruins.” *16*
Intuition or Deduction?
Given the great issues at stake, care is needed to guide the professed believer to a safe harbor. Yet before coming to the sure grounds upon which assurance can rest there is a preliminary question. Did Edwards regard the signs of grace as the basis of assurance and/or did he hold that an immediate intuition was the basis? Solomon Stoddard had originally preached that there is no infallible sign of grace but grace, and that grace is known only by intuition. All the external effects of grace may flow from other causes. *17* Though Edwards could speak in this way himself, even using the expression “there is no sign of grace but grace,” he nevertheless criticized the writings of Stoddard because of this teaching. He noted with approval that his grandfather later changed his position, deferring to the signs of grace in addition to intuitions. This is surely Edwards’ own position and it is given full exposition in Religious Affections. There he notes that Stoddardians seemed to agree. He writes:
And not only does the most important and distinguishing part of Christian experience, lie in spiritual practice; but such is the nature of that sort of exercises of grace, wherein spiritual practice consists, that nothing is so properly called by the name of experimental religion. For that experience which is in these exercises of grace, that are found, and prove effectual, at the very point of trial, wherein God proves which we will actually cleave to, whether Christ or our lusts, are as has been shown already, the proper experiment of the truth and power of our godliness; wherein its victorious power and efficacy, in producing its proper effect, and reaching its end, is found by experience. This is properly Christian experience, wherein the saints have opportunity to see, by actual experience and trial, whether they have a heart to do the will of God, and to forsake other things for Christ, or no. As that is called experimental philosophy, which brings opinions and notions to the test of fact; so is that properly called experimental religion, which brings religious affections and intentions, to the like test.
There is a sort of external religious practice, wherein is no inward experience; which no account is made of in the sight of God; but it is esteemed good for nothing. And there is what is called experience, that is without practice, being neither accompanied, nor followed with a Christian behavior; and this is worse than nothing. Many persons seem to have very wrong notions of Christian experience, and spiritual light and discoveries. Whenever a person finds within him, an heart to treat God as God, at the time that he has the trial, and finds his disposition effectual in the experiment, that is the most proper, and most distinguishing experience. And to have at such a time that sense of divine things, that apprehension of the truth, importance and excellency of the things of religion, which then sways and prevails, and governs his heart and hands; this is the most excellent spiritual light, and these are the most distinguishing discoveries. Religion consists much in holy affection; but those exercises of affection which are most distinguishing of true religion, are these practical exercises. Friendship between earthly friends consists much in affection; but yet those strong exercises of affection, that actually carry them through fire and water for each other, are the highest evidences of true friendship.
There is nothing in what has been said, contrary to what is asserted by some divines; when they say, that there are no sure evidences of grace, but the acts of grace. For that don’t hinder but that these operative, productive acts, those exercises of grace that are effectual in practice, may be the highest evidences, above all other kinds of acts of grace. Nor does it hinder but that, when there are many of these acts and exercises, following one another in a course, under various trials, of every kind, the evidence is still heightened; as one act confirms another. A man by once seeing his neighbor, may have good evidence of his presence: but by seeing him from day to day, and conversing with him in a course, in various circumstances, the evidence is established. The disciples, when they first saw Christ, after his resurrection, had good evidence that he was alive: but by conversing with him for forty days, and his shewing himself to ’em alive, by many infallible proofs, they had yet higher evidence. *18*
In support of the above Edwards submitted this note from Stoddard’s writings:
The more these visible exercise of grace are renewed, the more certain you will be. The more frequently these actings are renewed, the more abiding and confirmed your assurance will be. A man that has been assured of such visible exercises of grace, may quickly after be in doubt, whether he was not mistaken. But when such actings are renewed again and again, he grows more settled and established about his good estate. If a man see a thing once, that makes him sure: but if afterwards he fear he was deceived, when he comes to see it again, he is more sure he was not mistaken. If a man read such passages in a book, he is sure it is so. Some months after, some may bear him down, that he was mistaken, so as to make him question it himself: but when he looks, and reads it again, he is abundantly confirmed. The more men’s grace is multiplied, the more their peace is multiplied; 2Pe_1:2 : “Grace and peace be multiplied unto you, through the knowledge of God and Jesus our Lord.” *19*
To sum up, as Edwards argued in a sermon on 1Co_9:26, “Assurance is not to be obtained so much by self-examination as by action.” *20*
Distinguishing Marks
Given the connection in Edwards’ theology between assurance and evidence, we must now turn to his teaching concerning the “signs” of regeneration. This is a topic of the utmost importance, as Edwards noted in his introduction to Religious Affections:
There is no question whatsoever, that is of greater importance to mankind, and that it more concerns every individual person to be well resolved in, than this, what are the distinguishing qualifications of those that are in favor with God, and entitled to his eternal rewards? Or, which comes to the same thing, What is the nature of true religion? and wherein do lie the distinguishing notes of that virtue and holiness, that is acceptable in the sight of God. *21*
The question consumed many hours in Edwards’ study and volumes in his writings. He speaks of how these things had long engaged his attention, “with the utmost diligence and care, and exactness of search and inquiry, that I have been capable of. . . .” *22* From this study Edwards concluded that there are “distinguishing marks” of conversion and his book by that title is now well known. Religious Affections, which is a near exhaustive study of the signs of conversion, is perhaps Edwards’ best-known work. In addition to many individual sermons on this theme, at least three important series were preached that are still unpublished: on Mat_13:1-23; *Mat_23:1-39* on Mat_25:1-12; *Mat_24:1-51* and on 2 Corinthians 13:5. *25* This is as we might have expected, given what we have discovered in the thought of Jonathan Edwards concerning the difference between the converted and the unconverted. It is inconceivable that there would be no indications of that difference to the persons concerned and/or to observers.
There are some bodily “marks” indicative of great spiritual workings. “A great fulness of the pure influences of the Spirit of God joined with discretion will make a person appear and behave with that heavenly amiableness, that his face will be beheld as it were like the face of an angel.” *26* In Some Thoughts on the Revival Edwards defends the possibility of bodily effects wrought by religious experience. *27* In Religious Affections he also defends their legitimacy, but is especially anxious to show that they are not marks of conversion, necessarily. *28* The position seems to be that bodily effects are possible, and in some cases even desirable, but not essential to true religious experience, nor certain marks of it. He is opposed to those who interpreted them as proofs of the Spirit’s working, and equally opposed to those who interpreted them as proof of the devil’s working. In sermons such as Act_16:29-40 and John 1:10 *30* he spoke to this subject and, among other things, said that even extreme and harmful bodily effects were understandable though not advisable.
Nevertheless, the spiritual signs of conversion are the only certain ones. They are easy to define but not so easy to detect. In Distinguishing Marks Edwards supplies a brief summary of the indications of a work of the Spirit. He takes his doctrine from 1Jn_4:1, “Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world.” *31* After reviewing several marks that prove neither the presence nor the absence of the Spirit, Edwards argues for five “positive” signs of His work. First, the Spirit of God is present where Jesus is confessed as “the Son of God, and the Savior of men. . . .” *32* Second, one can be assured of the Spirit’s saving presence where the influence “operates against the interest of Satan’s kingdom. . . .” *33* Third, Edwards argues that the work of the Spirit of God can be seen where men are caused to have a “greater regard to the Holy Scriptures. . . .” *34* This regard for the Scriptures, leads to the fourth sign: the Holy Spirit “operates as a spirit of truth” leading one to confess the great doctrines of divine Revelation *35* Finally, since, as we have seen, the Spirit of God is most essentially a Spirit of love, His saving presence is assured where He “operates as a spirit of love to God and man. . . .” *36* By the use of these biblical tests Edwards was able to conclude that the revival was “undoubtedly, in the general, from the Spirit of God.” *37* And in like manner, in an individual case, one can use such “distinguishing marks” to come to a solid assurance, as Edwards shows with greater fullness and insight in Religious Affections. Yet we hardly need enumerate these signs here since all the elements that constitute sanctification may be thought of as signs or marks of conversion. The great question before us now concerns the possibility of discerning these signs and distinguishing them from counterfeit marks.
The Difficulties of Assurance
Assurance of salvation can be achieved - the difficulty is in detecting the signs of grace. Edwards, having taught its possibility, urged the saints to get assurance. However, he raised so many problems that it became a byword that very few of his closest followers, if any, ever got it. The difficulties are formidable and numerous.
The first obstacle to assurance is that holiness is little developed in the best of saints in this world. It is “as a seed.” *38* Edwards often appeals to the Biblical simile of the “smoking flax,” and in his Religious Affections he cites the famous work by Richard Sibbes with that title. *39* For this reason very few are able to detect spirituality in themselves immediately. ** It is especially difficult to distinguish the beginning of grace. *41* A further complication is that “sudden conversions are very often false.” *42* It requires time, counting the cost and careful examination to find out whether the rain of God’s Spirit has brought forth “mushrooms” or flowers. *43*
Second, the grace that saints do have is always mixed with sin. The Holy Spirit is not given without measure to anyone but Christ (Joh_3:34). And furthermore, corruption tends to gain the ascendancy over grace even in true religious experience. *44*
More generally, Allen notes that Edwards taught an analogy between religious experience and God’s making of the world: “As in the first creation, God did not make a complete world at once, but there was a great deal of imperfection, darkness, and mixture of chaos and confusion, after God first said, ‘Let there be light,’ before the whole stood forth in perfect form.” Allen offers a succinct summary of Edwards’ doctrine:
So in the deliverance of the chosen people from Egypt the false wonders were for a time mixed up with the true. When the sons of God came to present themselves before the Lord, Satan came also among them. When daylight first appears after a night of darkness, we must expect to have darkness mixed with light for a while before the perfect day and the sun in his strength appears. The fruits of the earth are green before they are ripe, and come to their perfection gradually; and so, Christ tells us, is the kingdom of God. The errors that have attended the work are the less to be wondered at because it is mainly young persons who have been the subjects of the work. And further, the situation has been so extraordinary that even ministers have not always known how to conduct themselves. *45*
Third, assurance itself is intermitted. “All those who are converted are not sure of it; and those who are sure, do not know that they shall be always so. . . .” *46* Here Edwards’ agrees with the Westminster Larger Catechism, question 81, when it teaches that assurance may be “weakened and intermitted, through manifold distempers, sins, temptations, and desertions. . . .”
Fourth, another difficulty in discerning the signs of conversion is the abundance of counterfeits. There are counterfeits of every aspect of Christian life. In his sermon on Mat_7:15, Edwards mentions six points of likeness between the counterfeit experience and the real. First, the profession of hypocrites and saints may be the same; second, the things that precede and accompany grace, such as awakening, prayer, giving, etc., may be the same; third, every qualification of a saint may be counterfeited; fourth, spurious believers may be affected in a high degree; fifth, nominally converted persons may excel in outward things; and, sixth, they may hope along with the godly. *47* Much of the nine sermons on the “Parable of the Virgins” is devoted to a similar study. *48*
If counterfeits make it difficult for one to know his own spiritual state, they make it especially difficult to ascertain the state of others. Edwards makes the doctrine of his sermon on Psa_55:12-14 that “men are not sufficient positively to determine the state of the souls of others that are of God’s visible people.” In this sermon he preached that the “corruption in the godly may go so far and is of the same nature with corruption in the wicked.” He continues, “The more experience I have the more I am convinced.” “All visible Christians,” he concludes in the application, “have a right to be treated by the public as converts.”
Edwards himself was unable to escape the problem, for “there is a ministerial duty in dealing with persons’ consciences and it ought to be left to ministers.” Nevertheless, he has learned some things from his own experience.
I am less charitable and less uncharitable than once I was. I find more things in wicked men that may counterfeit and make a fair show of piety; and more ways that the remaining corruption of the godly may make them appear like carnal men than once I knew of. *49*
It is no wonder, he observes in another sermon, that good men are oftentimes greatly mistaken as to those that they look upon most likely to obtain heaven. *50* The inexperienced and ill-informed status of the average person who is called upon to examine himself creates another hazard. If the job is difficult even for ministers and revivalists as experienced and analytical as Edwards himself, how much more so for the layman. Nevertheless, though the church members should not judge others in this matter, they are obliged, if they would have personal assurance, to judge themselves.
The difficulty of gaining assurance does not preclude its possibility, however. The real saint who doubts his conversion because his fruit is so poor that he thinks he has none is not to be discouraged. This, says Edwards, is possibly a proof of a “lowly mind.” And even though grace be meager, a person can see enough to know whether he has it or not, for, as the Catechism teaches, saints are “never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.” *51* Assurance is attainable because the sign of it is no particular degree of true grace. *52*
In spite of all the difficulties, assurance is an ideal to be striven for. Five proofs are given of the attainability of assurance. First, God grants all fullness needed to the saints, and they need assurance. Second, provision for this is a benefit of the covenant of grace (Heb_6:18). Third, the commands of Scripture, as in 2Pe_1:10, imply it. Fourth, reproofs are given for not possessing it, as in 2Co_13:5. Fifth, assurance was actually obtained in various cases, as Job_19:24 and Paul in 2Ti_1:12. Edwards concludes with a number of rules to direct his parishioners how to obtain the same assurance. *53*
The Method and Duty of Assurance
The “how” of assurance is dealt with in part of the series on John 16:8 *54* and elsewhere. In the John sermons this general rule is given: whatever convictions and awakenings are agreeable to truth, and make men more careful to avoid sin, and to use the means of grace, are of the Spirit of God. Whatever says the same as the Word of God is the Spirit of God, for Satan is a lying spirit, and he that is not against us is with us (Mar_9:40). In the sermon on Job_19:25 there is a long discussion of various directions for coming to assurance. *55* But speaking generally, the formula is as cited above: “Assurance is not to be obtained so much by self-examination as by action.” *56* Experience shows, says Edwards in one of his closest studies of this theme, that Christians who have passed from doubt into assurance exercise most grace. Life is most evident, in the summer when the trees are bearing fruit, not in the winter when the leaves are dead. In other words, the more grace a man practices, the more assurance he feels; the more assurance he feels, the more grace he practices. *57*
Assurance is more than possible, it is relatively necessary. That is, it is a duty for a Christian to strive for it. “Persons ought not to rest ignorant and unresolved about their own state; whether they are real Christians or not.” *58* “Persons should be much concerned to know whether they don’t live in some way of sin.” *59* “’Tis the most important duty of everyone to consider his own ways.” *60* Persons must beware of neglect of this calling as much as too much preoccupation with it.
Assurance and the Lord’s Supper
Edwards own dismissal from Northampton was caused essentially by his view of tests, in this case, tests for communion. In his view, as we shall see at greater length in a later chapter, tests of religious affections applied to that rite as well.
Answ. 3. If we suppose sanctifying grace requisite in order to be properly qualified, according to God’s word, for an attendance on the Lord’s supper; yet it will not follow, that a man must know he has this qualification, in order to his being capable of conscientiously attending it. If he judges that he has it, according to the best light he can obtain, on the most careful examination, with the improvement of such helps as he can get, the advice of his pastor, &c. he may be bound in conscience to attend. And the reason is this; Christians partaking of the Lord’s supper is not a matter of mere claim, or right and privilege, but a matter of duty and obligation; being an affair wherein God has a claim and demand on us. And as we ought to be careful, on the one hand, that we proceed on good grounds in taking to ourselves a privilege, lest we take what we have no good claim to; so we should be equally careful, on the other hand, to proceed on good grounds in what we withhold from another, lest we do not withhold that from him which is his due, and which he justly challenges from us. Therefore in a case of this complex nature, where a thing is both a matter of right or privilege to us, and also a matter of obligation to another, or a right of his from us, the danger of proceeding without right and truth is equal both ways; and consequently, if we cannot be absolutely sure either way, here the best judgment we can form, after all proper endeavours to know the truth, must govern and determine us; otherwise we shall designedly do that whereby, according to our own judgment, we run the greatest risk; which is certainly contrary to reason. If the question were only what a man has a right to, he might forbear till he were sure: but the question is, not only whether he has right to attend the supper, but whether God also has not a right to his attendance there? Supposing it were merely a privilege which I am allowed but not commanded, in a certain specified case, then, supposing I am uncertain whether that be the case with me or no, it will be safest to abstain. But supposing I am not only forbidden to take it, unless that be the case with me, but positively commanded and required to take it, if that be the case in fact, then it is equally dangerous to neglect on uncertainties, as to take on uncertainties. In such a critical situation, a man must act according to the best of his judgment on his case; otherwise he wilfully runs into that which he thinks the greatest danger of the two. *61*
The Experience of Sarah Edwards
According to Jonathan, his wife Sarah had the most glorious experience of true assurance he had ever encountered. She called it “the riches of full assurance,” though it is difficult to think that her husband believed it could reach this near perfection. *62*
She had also, according to Mr. Edwards, the greatest, fullest, longest continued, and most constant assurance of the favor of God, and of a title to future glory, that he ever saw any appearance of in any person; - enjoying, especially near the time in which he made this statement, to use her own expression the riches of Full Assurance. . . . *63*
[T]he strength [was] very often taken away with longings that others might love God more, and serve God better, and have more of his comfortable presence, than the person that was the subject of these longings, desiring to follow the whole world to heaven, or that everyone should go before, and be higher in grace and happiness, not by this person’s diminution, but by others’ increase: [this experience included] a delight in conversing of religion, and in seeing Christians together, talking of the most spiritual and heavenly things in religion, in a lively and feeling manner, and very frequently [this person was] overcome with the pleasure of such conversation: a great sense [was] often expressed, of the importance of the duty of charity to the poor, and how much the generality of Christians come short in the practice of it: [there was also] a great sense of the need God’s ministers have of much of the Spirit of God, at this day especially; and [there were] most earnest longings and wrestlings with God for them, so as to take away the bodily strength: [it also included] the greatest, fullest, longest continued, and most constant assurance of the favour of God, and of a title to future glory, that ever I saw any appearance of in any person, enjoying, especially of late (to use the person’s own expression) the riches of full assurance: formerly [there was a] longing to die with something of impatience, but lately, since that resignation forementioned about three years ago, an uninterrupted entire resignation to God with respect to life or death, sickness or health, ease or pain, which has remained unchanged and unshaken, when actually under extreme and violent pains, and in times of threatenings of immediate death, but though there be this patience and submission, yet the thoughts of death and the day of judgment are always exceeding sweet to the soul. This resignation is also attended with a constant resignation of the lives of dearest earthly friends; and sometimes when some of their lives have been imminently threatened, [the person] often expressing the sweetness of the liberty of having wholly left the world, and renounced all for God, and having nothing but God, in whom is an infinite fulness.
These things have been attended with a constant sweet peace and calm and serenity of soul, without any cloud to interrupt it; a continual rejoicing in all the works of God’s hands, the works of nature, and God’s daily works of providence, all appearing with a sweet smile upon them; a wonderful access to God by prayer, as it were seeing him, and sensibly immediately conversing with him, as much oftentimes (to use the person’s own expressions) as if Christ were here on earth, sitting on a visible throne, to be approached to and conversed with. . . . *64*
The reason that I find it difficult to suppose that Jonathan believed that even Sarah had what appears near perfect assurance is that he fully recognized the cause why many saints have little or no assurance. Remaining corruption, common to all saints including Sarah Edwards, is that universal cause of imperfect assurance in even the best of Christians.
There is a great difference among those that are converted as to the degree of hope and satisfaction that they have concerning their own state. Some have a high degree of satisfaction in this matter almost constantly: and yet it is rare that any do enjoy so full an assurance of their interest in Christ, that self-examination should seem needless to them; unless it be at particular seasons, while in the actual enjoyment of some great discovery, that God gives of his glory and rich grace in Christ, to the drawing forth of extraordinary acts of grace. But the greater part, as they sometimes fall into dead frames of spirit, are frequently exercised with scruples and fears concerning their condition.
They generally have an awful apprehension of the dreadful nature of a false hope; and there has been observable in most a great caution, lest in giving an account of their experiences, they should say too much, and use too strong terms. And many after they have related their experiences, have been greatly afflicted with fears, lest they have played the hypocrite, and used stronger terms than their case would fairly allow of; and yet could not find how they could correct themselves.
I think the main ground of the doubts and fears that persons, after their conversion, have been exercised with about their own state, has been that they have found so much corruption remaining in their hearts. At first their souls seem to be all alive, their hearts are fixed, and their affections flowing; they seem to live quite above the world, and meet with but little difficulty in religious exercises; and they are ready to think it will always be so. Though they are truly abased under a sense of their vileness by reason of former acts of sin, yet they are not then sufficiently sensible what corruption still remains in their hearts; and therefore, are surprised when they find that they begin to be in dull and dead frames, to be troubled with wandering thoughts in the time of public and private worship, and to be utterly unable to keep themselves from them; also when they find themselves unaffected at seasons in which, they think, there is the greatest occasion to be affected; and when they feel worldly dispositions working in them, and it may be pride and envy, and stirrings of revenge, or some ill spirit towards some person that has injured them, as well as other workings of indwelling sin: their hearts are almost sunk with the disappointment; and they are ready presently to think that all this they have met with is nothing, and that they are mere hypocrites. *65*
Interestingly Edwards does not explain the source of his wife’s assurance though he, a year earlier, had told a young lady correspondent what could be the source of hers. In his letter he explained to her that “One new discovery of the glory of Christ’s face, will do more towards scattering clouds of darkness in one minute, than examining old experiences, by the best marks that can be given, through a whole year.” *66*
This too is somewhat surprising. In 1741 he tells this lady of “one new discovery of the glory of Christ’s face” being better than a year of discovering marks of earlier experience. In 1742 he testifies to Sarah’s “full assurance” without discussing marks and in between he delivered his famous Yale lecture later published as Distinguishing Marks of a Work of the Spirit of God, which among other things made a depressed disciple of Samuel Hopkins, who as a theological student in his home, later needed all the comfort Mrs. Edwards could give him that he was not a reprobate.