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Christian Practice as the Chief Evidence of Saving Faith | Jonathan Edwards · Reformed Thinking

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Welcome to Reform Thinking and welcome to the deep dive.
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This is where we try to cut through some of the noise and
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pull out key insights, surprising ideas, maybe to help
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you get really well informed on significant topics.
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Glad to be here. So today we're digging into
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something really foundational. I think a question anyone
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serious about their faith is probably wrestled with How do we
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actually know if our faith is real, genuinely real?
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How do we discern true Christian sincerity, not just spotting it
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in other people, but maybe more importantly, how do we see it in
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ourselves? That is such a vital question.
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And, you know, it's one that serious Christians, serious
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thinkers have grappled with for centuries.
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It's not new. And for our deep dive today,
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we're leaning heavily on a really influential work, one
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that's profoundly shaped Protestant thought, especially
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within our Reformed tradition. Jonathan Edwards, Religious
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affections. Edwards gives us this biblically
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solid way to think about authentic faith, what it looks
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like, what it feels like, what it does.
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Right. So what's our goal here?
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What's the mission for this deep dive?
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Well, our mission as we unpack what Edwards is saying is really
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to get hold of his argument, and it's a compelling one, that
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Christian practice, what we actually do, stands as the chief
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way, the main way to confirm true saving sincerity.
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OK, the chief way. Yeah, the chief way.
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And this isn't just about showing others.
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Hey, look at me, I'm sincere. It's crucially about bringing
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clear evidence to our own consciences.
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OK, so it's for our own assurance too.
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Absolutely. We'll see why, Edwards argues
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our outward actions aren't just, you know, secondary things.
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Nice add-ons. They are essential indicators of
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an inward work of God's grace. It's about understanding what
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God's own Word really points to as the markers of a heart
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genuinely changed by Him. OK, let's dive in then.
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Edwards's central claim, Christian practice, holds this
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paramount role, this top spot, as the evidence of true saving
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sincerity in religion. He really puts it front and
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center. He does.
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And what's so helpful right from the start is how carefully
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Edwards defines what he actually means by Christian practice,
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because it's easy to misunderstand that.
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Right, you can just think it means ticking boxes doing
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religious duties. Exactly.
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But for Edwards, it's much more than just, you know, outward
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behavior. He describes it as a holistic
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thing involving the holy action of the mind directing and
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governing the motions of the body.
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The holy action of the mind. Yeah, think of it as the whole
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person integrated the inner being renewed by God, actively
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driving and shaping what the body does.
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It's not just the inner feeling before the action, it's the
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inner reality producing the action.
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So it's not just about a checklist of behaviors, it's
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about the hearts inclination. It's spiritual leaning,
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consistently leading to actions that line up with God's will.
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You've got it. And that distinction is so key
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because it stops us from falling into just like, dry moralism on
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the one hand. Just doing good deeds without a
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changed heart. Right.
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But it also anchors true faith, intangible reality.
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It has to show up somewhere. That makes sense.
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So he's not saying actions are all that matter, but that real,
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genuine internal change will lead to action.
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They're connected. Deeply connected, and he
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actually places this practical evidence above other things
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people often look to for assurance, things like initial
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conversion experiences or feelings.
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Really above those first moments.
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Yes, he states very clearly that this practical evidence is much
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to be preferred to the method of the first convictions and
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lightnings and comforts in conversion, or any imminent
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discoveries or exercises of grace whatsoever that begin and
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end in contemplation. OK, that phrase.
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Imminent discoveries, Yeah. Begin and end in contemplation.
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What's he getting at there? Good question.
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It sounds a bit academic doesn't it?
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But basically he means those inward spiritual feelings, maybe
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emotional highs or flashes of insight you might get during
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conversion or maybe in worship, but which don't actually
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translate into consistent real world action.
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They just stay inside your head or heart.
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They begin and end there. So he's not dismissing those
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inner experiences, not saying they're fake.
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No, not at all. They can be very real and
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valuable. But he wants to shift our focus.
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He reorients our gaze toward where those experiences
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ultimately show up in consistent practice.
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If Grace is really working inside you, it will inevitably
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lead to something you can see and do.
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It'll move you, literally. It's like saying the proof of
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loving someone isn't just the initial butterflies, but the day
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in, day out acts of kindness and commitment that follow.
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That's a great analogy. Exactly.
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The feeling is real, but the practice is where it's
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confirmed. So for you, listening, this
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helps you look beyond maybe just fleeting feelings or those
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occasional moments of insight, and instead look for something
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more solid, more enduring in your life.
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It's a challenge, isn't it? Is your faith just an idea,
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something you think about, Or is it actually a force that moves
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your hands and feet? That's the core question Edwards
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is pushing us toward. OK, so as Edwards builds this
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case for Christian practice being central, he starts off by
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appealing to just basic human reason.
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He suggests that what we do is what really shows what we
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prefer, what we truly value. It's a very logical place to
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begin. It is very down to earth for
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Edwards. Remember, true sincerity means
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setting God highest in the heart, right?
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Choosing him above everything else, Having a heart that's
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genuinely prepared to sell all for Christ.
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That's the internal reality, the core spiritual allegiance.
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Right, the inner disposition. Exactly.
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Now, if that's really the state of your heart, how would that
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become known? How would it actually show up in
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your day-to-day life, both to you and to others?
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And that's where actions become the test, right?
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The proof? Precisely, he says.
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When God's commands and maybe worldly desires come to stand in
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competition, when they clash, yeah, when they clash, for
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example, maybe there's a chance for a big financial gain, but it
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means compromising morally. Or maybe obeying God means doing
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something really difficult or unpopular great in those
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moments, Edwards says. A person's behavior in such case
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and actually cleaving to the one and forsaking the other is the
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proper trial, which he prefers. So it's not about what you say
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you prefer in that moment. No, it's about what you actually
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choose to do when your deepest values are really on the line.
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That's when the truth comes out. That's it, exactly, and Edwards
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draws a sharp line here. True godliness consists not in a
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heart to intend to do the will of God, but in a heart to do it.
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Oh, that's a key distinction, intending versus doing.
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Huge difference. We all have good intentions
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sometimes, right? But if you genuinely have a
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heart that's ready to give up everything for Christ, that
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internal readiness will show itself by actually doing it when
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the time comes. The best proof of wanting to
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speak is speaking. The best proof of wanting to
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walk is walking. The action brings the inner
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preference out into the open. Right.
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It makes it real demonstrable. Think about a student who says
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they really want to ace a tough class.
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Their true preference for getting an A isn't measured by
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how often they say it. But by the hours they actually
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put in studying, especially when it means giving up something
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else. Fine, exactly.
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The action reveals the true priority.
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He uses that powerful biblical illustration, too, with the
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Israelites in the wilderness, that passage in Deuteronomy.
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Oh yes, Deuteronomy 5, the people make this big
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declaration, all that the Lord have spoken, we will hear it and
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do it. Sounds great, right?
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Sounds very committed. But God sees deeper.
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He observes They lack a heart to actually keep all my
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commandments always. That really highlights this
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critical gap, doesn't it, Between the verbal promise,
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maybe even a sincere momentary intention, and the underlying
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consistent disposition of the heart?
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It's like God's looking past the words to the reality underneath.
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Yeah, he heard their agreement. Maybe even they're fleeting good
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intentions at that moment, but he also saw the absence of a
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truly obedient heart that would follow through consistently.
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It wasn't just about that, that one moment of willingness.
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It was about a settled character.
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And that tells us something crucial about God's knowledge,
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doesn't it? He doesn't just hear our
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promises, He sees our hearts and he measures them by our actions
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overtime. Absolutely.
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If our actions constantly contradict our words, eventually
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our words just ring hollow. And Edwards really doesn't pull
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any punches when he talks about hypocrisy.
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He calls it exceedingly absurd and even ridiculous to claim you
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have a heart for God while you're living a consistently
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wicked life. Yeah, he's quite blunt.
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He argues that kind of conduct proved in fact, that such men do
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not love God above all. It's like trying to fool the one
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who sees everything. It's a direct challenge to any
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kind of self deception, isn't it?
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Or just putting on a show. It makes you think of Paul's
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words. And Galatians.
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Be not deceived. God is not mocked, For
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whatsoever a man soweth, that shall he also reap.
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You can't fool God. You can't.
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You can't expect God's favor if you're constantly sowing seeds
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of disobedience through your lifestyle.
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The word mock there is strong. It implies trying to trick
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someone who knows better, like a kid trying to pull one over on a
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parent who sees right through them.
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Or like those analogies Edwards uses.
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Right. The disloyal subject claiming
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loyalty to the king while living in open rebellion against him.
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Where the servant who says I love my master but then refuse
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to do anything the master asks. Exactly.
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God, Edwards says, whose eyes are as a flame of fire, sees
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straight through that kind of vain pretense.
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He even says that really impressive religious displays,
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maybe powerful emotional experiences or even, you know,
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supernatural gifts like prophesying or moving mountains.
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Even those. Even those can't hide someone
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who is fundamentally a worker or practicer of iniquity, he quotes
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Job. There is no darkness nor shadow
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of death where the workers of iniquity may hide themselves.
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There's no escaping God's sight. Wow, that's dark.
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These analogies really drive home that real loyalty, real
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affection, always shows up in action and obedience, especially
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when that obedience costs something.
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So outward displays mean nothing if they don't lead to a life of
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actual righteousness. Like having a fancy car that
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won't start. Looks nice, but useless.
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Good one. Yeah, it doesn't fulfill its
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purpose, so. Listener, this part really poses
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a sharp question for your own self check.
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What are you truly choosing when God's ways conflict with your
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own desires or with what the world offers?
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Do your actions consistently line up with what you say you
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believe? Who do your actions show you're
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really loyal to? Tough questions, but necessary
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ones, according to Edwards. OK, so moving on from reason,
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Edwards then shows how the Bible itself consistently talks about
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life's difficulties as trials or temptations, and that these have
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a specific divine purpose. This is where our sincerity
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really gets tested. Yes, this is a really critical
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part of his argument. He explains that these trials
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are basically situations where doing the right thing,
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practicing our duty, becomes difficult and crossed to other
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principles beside the love of God.
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Meaning it goes against the grain, against our natural
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inclinations or what the world values.
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Exactly. It feels uncomfortable, maybe
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risky. These are the moments that force
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a choice between God and other things because, as Everett puts
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it, you simply cannot hold to both.
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But one or the other must be forsaken.
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It forces clarity, a moment of decision.
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So the divine purpose behind these trials is to try and prove
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of what sort they be, to kind of test the mettle.
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Right. They bring the reality of a
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supreme love to God to the test of experiment.
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In fact, do you really love God most?
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Let's see what happens when push comes to shove, they help
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determine whether men have a thorough disposition of heart to
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cleave to God or no. It sounds like God's own method
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for verifying loyalty. And the Bible is full of
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examples of this, isn't it? Absolutely packed.
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Think about Israel's 40 years wandering in the wilderness.
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Deuteronomy 8 says God LED them that way to humble thee, and to
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prove thee, whether thou would keep his commandments or no.
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It wasn't just random wandering. It was a proving ground, a test.
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A test. Or consider the nation's God
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left in Canaan, mentioned in judges to God says he left them
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there, that through them I may prove Israel, whether they will
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keep the way of the Lord. These big historical narrative
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set the stage. God consistently uses real world
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challenges to test genuine allegiance.
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And that theme carries right into the New Testament 2.
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James talks about the trying of your faith working patients.
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Yep. James One.
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And Peter says the trial of your faith is more precious than gold
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tested by fire. First Peter One, it's about
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revealing the quality. Even something practical, like
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giving money to help poor believers is called the proof of
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the sincerity of Christian love in Second Corinthians.
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It really seems like this idea, testing faith through real world
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difficulties is everywhere in scripture.
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It is, and what's really powerful in Edwards treatment is
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his use of the furnace analogy. You mentioned Peter.
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Peter uses it, but Edwards picks up on it too, referencing Old
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Testament passages like Psalm 66 and Zechariah 13.
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Religious difficulties are like a furnace for gold and silver.
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OK, how so? Well, just like intense heat
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reveals the purity and value of real gold, separating it from
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the worthless stuff, the dross, so the truth and an instable
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value of the virtues of a true Christian appear when under
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these trials. The furnace doesn't make the
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gold, it shows that it's genuine.
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Trials don't create grace, they reveal its reality in US.
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Now here's a twist that I found really interesting.
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God doesn't need these trials to find out about us, right?
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That's absolutely key. When the Bible says God proves
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or tests people, it's not for his own information.
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He's omniscient. He already knows everything
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perfectly. So why does he do it then?
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Edward says it's chiefly for their conviction and to exhibit
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evidence to their consciences. It's so we can see what's really
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in our own hearts. It shifts the purpose entirely
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from God learning something to us learning something crucial
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about ourselves. The classic example must be
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Abraham and Isaac. The ultimate example?
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Perhaps God commands Abraham to offer Isaac the son of promise.
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Why? Not?
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Because God was unsure if Abraham feared him.
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No, it was for Abraham's own greater satisfaction and
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comfort. To give Abraham himself
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undeniable proof. Exactly to provide clearer
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evidence of the truth of His grace to Abraham's own
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conscience. Remember God's words after
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Abraham obeys. Now I know that thou fearest
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God. That declaration wasn't for
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God's benefit. It was for Abraham's assurance.
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It solidified his faith, gave him this concrete testimony
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within his own soul about his loyalty.
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And Christ himself used this method too, didn't he?
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Testing people. He did think of the rich young
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ruler in Matthew 19. Comes to Jesus, asks about
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eternal life. Jesus gives him a hard command.
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Sell all that thou hast and give to the poor.
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Why? To reveal where the young man's
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true treasure, his real priority, lay.
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And it worked. He went away sad because he
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couldn't do it. It revealed the truth.
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Jesus did similarly with others who claimed they'd follow him
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anywhere by pointing out the cost, the hardship involved.
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Foxes have holes. Son of Man has nowhere to lay
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his head. It quickly separated shallow
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enthusiasm from real commitment. Like the parable of the sower,
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the sea that falls on rocky ground springs up fast but
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Withers under the sun's heat because it has no root.
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The heat reveals the lack of depth.
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Precisely, The burning heat is the trial that shows the true
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nature. So this leads Edwards to a
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really practical point for our own self judgment.
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Yes, he says. Undoubtedly the surest way for
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us to pass a right judgment on ourselves is to try ourselves by
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the same things God uses. We should examine ourselves
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using the same kinds of tests God employs.
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He uses some vivid analogies for this self testing.
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He does like checking a building strength by seeing how it holds
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up in a strong wind, or winnowing wheat, separating the
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grain from the worthless chaff, or leaning on a walking stick to
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make sure it's strong enough before you put your full weight
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on it. So our practice, especially when
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things get tough under trials, acts like a scale of balance,
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showing which side Christ in his ways or the world in its pull,
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weighs more in our hearts. Which one truly has the greater
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influence? It's a very tangible, almost
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objective way to measure what really holds sway deep inside
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us. So, listener, think about this.
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How do your responses to life's difficulties, those pressures,
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those challenges, reveal the real disposition of your heart?
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When you face a choice that will actually cost you something to
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follow Christ, what do you typically do?
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Does your behavior show a shallow attachment?
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Maybe, or a deep living loyalty? That's the question these trials
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force us to confront. OK, now Edwards offers another
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really thought provoking idea. It might even feel a bit strange
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at first. He argues that grace itself is
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brought to its completion. It's perfection through our
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actions. That's not something you hear
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emphasized every day. No, it's a concept that
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definitely makes you stop and think, but he grounds it in
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Scripture. James, too, says very clearly
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that by works was faith made perfect.
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Made perfect how? Like our works, improve God's
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grace. Good question.
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No, not that our works make grace better in quality.
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It means faith reaches its full expression, its intended
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function, its goal through practical obedience.
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OK, like a seed isn't perfected just by being a seed, but when
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it grows into a plant and actually bears fruit.
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Exactly like that. That's the analogy Edwards uses
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later. Similarly, he points to 1st John
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where it says the love of God is perfected in us when we keep His
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commandments, especially when we love in deed and in truth.
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It's the active, practical demonstration of love that
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brings it to its intended completion.
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So Christian practice is where grace is brought to its proper
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effect and to that exercise which is the end of the
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principle. It's where the purpose of grace
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is actually achieved, Its operation is completed and
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crowned. Right.
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It's not just a side effect, it's the intended results, the
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culmination. You mentioned the tree analogy.
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Can you unpack that a bit more? Sure, Edward says.
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A tree isn't perfected when it's just a seed, or when it's
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sprouts, or even when it have leaves or flowers.
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It's true perfection, its ultimate purpose, is realized
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when it has brought forth good, ripe fruit.
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In the same way, he argues, grace finds its completion, its
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full manifestation, its fruit. In these practical exercises, he
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even draws a parallel with sin. James says sin, when it is
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finished, bringeth forth death. In both cases, grace and sin,
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the underlying principle is fully realized, it's true nature
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shown in its tangible outcome. So the final product reveals the
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essence of the source. Exactly.
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It's the ultimate demonstration of what that inner principle
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really is and what it produces. And this leads him to say that
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because grace is completed in practice, these practical
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actions stand as the highest evidences of grace above all
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other exercises. Yes, the true character of
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anything, an idea, a skill, a spiritual reality, is best seen
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when it's fully expressed, when it's producing its intended
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result. It's when Grace is working,
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actively producing holiness that it's genuine nature is most
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clearly revealed to us. So if you really want to know
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what something is, look at its mature output.
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For a heart changed by God, for real saving grace.
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That output is consistent holy practice.
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That's the idea. It's the visible proof of the
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invisible reality working within.
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This is actually quite encouraging, isn't it?
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It's a just genuine faith isn't static.
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It's supposed to grow, to mature, and to show that
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maturity through the fruit it bears in your life.
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Absolutely. So, listener, what fruit are you
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seeing God produce in your life? Fruit that shows your faith
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isn't just sitting there, but is actively growing and reaching
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its intended expression in in your actions.
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Are you seeing that growth in holiness as a sign of God's
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active work in you? It's a call to look for that
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active growth. OK, so beyond reason, beyond the
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idea of grace being perfected in action, Edwards makes another
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argument based simply on the Bible's emphasis.
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He argues the sheer amount of scriptural focus on practice
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gives it primary importance as evidence.
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Yeah, this is a quantitative argument, essentially, and it's
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powerful. Edwards makes this bold claim
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that Christian practice is. 10 times more insisted on as a note
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of true piety throughout the Scripture, from the beginning of
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Genesis to the end of Revelations than anything else.
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10 times more. That's a huge claim.
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It is, he's saying. Look at the whole Bible.
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Notice the recurring themes, the constant commands, the examples,
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practice, obedience, righteous living.
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It's emphasized far more frequently and consistently
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than, say, descriptions of inner feelings alone.
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It's about observing the overwhelming pattern in God's
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own Word. They backs us up by noting that
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when Jesus or the the apostles are specifically trying to give
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signs ways to test if someone's profession of faith is real.
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Yes, when they're giving signs and marks for the trial of
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professors, as he puts it. Christian practice is almost
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wholly insisted on. They use phrases like by this
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you shall know or by this or manifest the children of God,
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and they almost always point to practical obedience and the
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indicator. Right.
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It suggests this is God's own chosen method for distinguishing
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genuine faith from counterfeit. Even that key sign often
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mentioned loving other Christians, Edwards says.
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Scripture clarifies it's not just a feeling.
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Exactly. It's not just a warm fuzzy
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feeling towards fellow believers.
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It has to be exercised and expressed in practice or in
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deeds of love, as First John 3 makes so clear.
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Love in action. Love in action and he connects
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this practical love to obeying the second table of the law.
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Our duties towards our neighbor. Romans 13, Galatians 5, Matthew
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22 all link loving your neighbor with fulfilling the law's
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requirements towards them. It's concrete if you see a
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brother or sister in need and you have the means to help, but
21:37
you just shut off your compassion for, Sean asks.
21:40
How can God's love possibly be in you?
21:41
It's very practical. So Edwards sees this consistent
21:45
scriptural emphasis as an invincible argument.
21:49
Basically, if God in his wisdom chose to highlight practice this
21:53
much, it must be the chief of all the evidences of godliness.
21:56
That's his reasoning. God knew best what signs to give
21:59
us, so if he constantly points to practice, we should give it
22:02
that same priority and how we assess ourselves and understand
22:06
faith. And this comes with a warning,
22:08
doesn't it, about getting our priorities wrong?
22:10
A. Serious warning, Edwards says,
22:12
To insist much on those things that the Scripture insists
22:15
little on, and to insist very little on those things on which
22:18
the Scripture insists much is a dangerous thing.
22:21
Why dangerous? Because, he warns, it tends to
22:24
give us a monstrous idea of religion, a distorted picture,
22:27
and it can actually establish delusion and hypocrisy.
22:31
If we focus intensely on, say, subtle inner experiences that
22:35
the Bible mentions less frequently while downplaying the
22:38
constant call to holy living, we risk fooling ourselves or
22:41
others. It's a call to align our
22:43
spiritual measuring sticks with God's revealed priorities.
22:46
Don't try to be wiser than God about what marks true faith.
22:49
So, listener, this raises another direct question.
22:53
Are you looking for the marks of faith where God's Word directs
22:55
you most clearly and most often? Or have you, maybe without
23:00
realizing it, put more weight on other indicators that Scripture
23:03
doesn't emphasize nearly as much?
23:05
It's about checking our own criteria against the Bible's
23:08
criteria. Now, this whole discussion about
23:10
practice as evidence isn't just about how others see us or even
23:14
how we judge others, Edwards stresses.
23:16
It's vital for our own inner assurance.
23:19
Practice is the main evidence for your own conscience.
23:22
It's about personal conviction. Yes, this is absolutely crucial
23:26
for personal faith, for dealing with doubts, for finding solid
23:29
ground. God's Word, Edwards shows
23:31
repeatedly, uses really strong, clear language, emphatical
23:35
expressions to point to Christian practice as the chief
23:39
of all evidences for our own consciences.
23:41
So God himself gives us this method for self-assessment.
23:44
Yes. It's not just for showing off to
23:46
others. It's so you can know, truly
23:47
know, in the quietness of your own heart, where you stand with
23:50
Him. And Jesus himself makes this
23:53
connection repeatedly. John 14 He that hath my
23:56
commandments, and keepeth them, He it is that loveth me.
23:59
Such a clear statement, and he repeats variations of it often.
24:03
In John's Gospel, Chapter 14, Chapter 15, Chapter 8, it's
24:07
presented as a way for the disciples to find comfort and
24:09
assess themselves. If you love me, keep my
24:12
commands. If you keep my commands, that
24:14
shows you love me. It's this direct link.
24:17
And the Apostle John drives it home for her own self knowledge
24:19
too. First John 2.
24:21
Hereby do we know that we know know him if we keep his
24:23
commandments? Right there, a practical test
24:26
for knowing if you truly know God.
24:28
John also makes that very sharp distinction in chapter 3 between
24:31
God's children and the devil's children based on who practices
24:34
righteousness versus who practices sin.
24:36
It's shown in actual behavior. And James gives that incredibly
24:39
down to earth definition of pure religion and undefiled.
24:43
James 1.27, yeah. Two practical things to visit
24:47
the fatherless and widows in their affliction and to keep
24:49
himself unspotted from the world.
24:52
Compassion and action towards a vulnerable and maintaining
24:55
personal moral purity in a corrupting world.
24:58
Not grand theories, just tangible behavior.
25:00
And the Old Testament resonates with this too.
25:02
Job says. To depart from evil is
25:05
understanding. Jeremiah asks regarding King
25:08
Josiah's just actions. Was not this to know me?
25:11
Saith the. Lord, knowing God meant doing
25:13
justice. Yes, Psalm 34 urges depart from
25:16
evil and do good. Psalms fifteen 24119 Proverbs 8.
25:21
They all consistently tie true knowledge of God, true wisdom,
25:24
true fellowship with Him to practical holy living.
25:27
Knowing God isn't just head knowledge, it's living in line
25:29
with His character. And the flip side is also true,
25:32
right? Scripture uses equally strong
25:33
language about unholy practice being a sign of a fake or
25:36
unsound faith. Absolutely, Galatians 6.
25:38
Again, be not deceived. God is not mocked.
25:40
Then you have passages like First Corinthians 6 and
25:43
Ephesians 5 listing various serious sins, sexual immorality,
25:46
idolatry, greed, and stating plainly that those who practice
25:49
such things will not inherit God's Kingdom.
25:51
It's about the pattern of life. Yes.
25:53
First, John 3 is blunt. He that do with righteousness is
25:57
righteous. He that committed sin is of the
26:00
devil. James says if you don't control
26:02
your tongue, your religion is worthless.
26:04
And maybe most chillingly, Jesus in Matthew 7 warns that on
26:08
Judgement Day, he'll say to some who did outwardly religious
26:11
things Depart from me. I never knew you.
26:15
Ye that work iniquity. Work iniquity.
26:17
It's about their practice. It's about their practice.
26:19
This is a stark warning that our actions reveal the true state of
26:23
our relationship with God and have ultimate consequences.
26:26
OK, now Edwards does something really detailed here.
26:29
He goes through specific Christian graces, specific
26:32
virtues, and shows how practice is the key evidence for each
26:36
one. Yes, this section is quite
26:38
meticulous. He wants to show this principle
26:39
applies across the board. It's a really helpful breakdown.
26:42
So let's take saving knowledge. It's not just knowing about God
26:45
intellectually. Right.
26:47
It's proven by keeping commandments.
26:49
As First John 2 and Titus 1 say. If you truly know God, you don't
26:53
just nod agreement. You live in a way that shows
26:55
reverence and obedience. Like knowing don't lie means you
26:58
actively practice truthfulness even when it's hard.
27:01
Professing knowledge while denying God by your works is
27:04
empty. OK, what about repentance?
27:07
John the Baptist didn't just want tears, he demanded fruits
27:10
meet for repentance, actions that match the claimed change of
27:14
heart. Proverb says God shows mercy to
27:16
the one who confesses and forsakes sin.
27:19
It means a real change in behavior, turning away from old
27:21
patterns, not just feeling bad for a moment.
27:24
If you say you've turned from sin, your life should look
27:26
different. And saving faith, you mentioned
27:28
James earlier. Yes, James 2 is key.
27:30
Works justify faith, meaning they show it's genuine, they
27:33
manifest its sincerity. Edward says practice is the life
27:36
and soul of true faith, distinguishing it from a dead,
27:39
inactive faith. Real belief is alive.
27:41
It does things like fire burns or wind blows.
27:44
Act of faith acts. OK, belief of truth.
27:47
Evidenced by walking in the truth, as 3 John puts it.
27:51
Not just agreeing with doctrines, but living
27:53
consistently with them. If you say you believe God
27:56
provides, do your actions show trust or hoarding?
27:59
Your walk reveals your actual belief.
28:02
True coming to Christ. That involves forsaking all for
28:05
him. Think of the rich young ruler
28:06
again. He came, but he couldn't forsake
28:08
his wealth. Contrast him with Levi the tax
28:11
collector in lieu. 5 Jesus says follow me, and Levi left.
28:14
All rose up and followed him. The actual leaving proves the
28:18
heart's compliance. And trusting in Christ, How was
28:21
that shown in practice? Edwards says it's shown by the
28:24
venture a person runs and what he does based on Christ's
28:27
sufficiency and faithfulness. It means being willing to obey
28:30
even when it's hard or seems dangerous, letting go of worldly
28:33
security and depending on price of promises for eternal.
28:36
Life like Abraham leaving home for an unknown land.
28:39
Exactly. Or Moses choosing suffering with
28:42
God's people over Egyptian riches?
28:44
Or Paul enduring persecution for the gospel without that kind of
28:49
courageous action? Edwards asks.
28:50
Can you really say you're trusting he uses Internet?
28:54
If a king promises you an inheritance in a far off
28:56
country, the proof you trust his promise is actually packing up,
29:00
leaving home and undertaking the difficult journey.
29:03
Your action demonstrates your trust.
29:05
OK, gracious love. Shown by keeping commandments as
29:08
first John five and two John 6 say, and especially by practical
29:12
deeds of love towards others. Not just warm feelings,
29:14
humility, not just thinking lowly of yourself, but actively
29:17
walking humbly with God and others like Micah 6.8 says.
29:21
An unassuming lifestyle serving others.
29:23
You're a fear of God. Proven by hating evil and
29:25
actively departing from it to do good.
29:27
Proverbs 8, Psalm 34, Job one and two all connect fearing God
29:31
with practical righteousness and avoiding sin.
29:34
Thankfulness. Not just saying thanks, but
29:35
rendering, again according to benefits received as Psalm 116
29:39
and two Chronicles 32 suggest, living a life of grateful
29:42
obedience and service in response to God's goodness.
29:45
What about gracious desires like longing for God?
29:48
Edwards says true spiritual desires are sexual.
29:51
In practice, they actually stir you up to earnestly seek God in
29:55
prayer, in his Word, unlike idle wishes that lead nowhere.
29:59
If you truly long for God, like David in Psalm 27 or 63, you'll
30:03
actively pursue him. Gracious hope like hope in
30:06
heaven. Yes, first, John 3 says the one
30:09
who has this hope purifieth himself.
30:11
Real hope in future glory motivates present holiness.
30:14
It's also shown through patient continuance and well doing.
30:17
According to 1st Thessalonians 1, hope fuels perseverance and
30:20
obedience. And holy joy.
30:22
It isn't passive either. Isaiah 64 says the righteous
30:25
person rejoiceth and worketh righteousness.
30:28
True Christian joy finds expression and delight and
30:31
actively doing God's will. Finally, Christian fortitude or
30:34
courage. That's proven in the field of
30:36
battle, Edwards says. Not sitting safely by the fire
30:39
where there's no challenge. First Corinthians 9 and Second
30:41
Timothy 2 talk about striving. And during hardship, like a
30:44
soldier, courage is revealed under pressure and spiritual
30:47
conflict. You see a soldiers strengthen
30:49
combat, not just on parade. Wow, that's a comprehensive
30:53
list. So, listener, these are the
30:54
kinds of practical markers Edwards lays out for you to
30:57
assess your own walk. Do your actions day in and day
31:00
out align with these biblical pictures of genuine faith and
31:03
grace in action? It's a very practical mirror he
31:06
holds up. OK, now for the ultimate
31:08
validation. Edwards argues our practice is
31:12
what God himself will use at the final judgement.
31:15
This really gives the whole argument a sense of ultimate
31:17
weight. It does.
31:19
The future judgement, Edwards explains, isn't for God to
31:21
figure things out. He already knows everything
31:24
perfectly. Right, we established that.
31:25
Instead, it's what he calls a declarative judgement.
31:28
Its purpose is to manifest his judgement and the righteousness
31:32
of it to men's own consciences and to the world.
31:35
It's a public declaration, an open display of God's righteous
31:38
verdict, so everyone, including the person being judged,
31:41
acknowledges it's justice, like a judge reading the verdict
31:45
aloud in court for the record. And the basis for this
31:47
declaration, Scripture says is our works.
31:50
Abundantly clear, Edwards argues.
31:53
Revelation, 22nd Corinthians 5. They teach that we'll all stand
31:57
before Christ and be judged according to our works,
32:00
according to what we've done in this life.
32:02
Our actions now are directly linked to that final assessment.
32:06
What's really sobering is his point that the judge won't be
32:09
asking about our conversion stories.
32:11
Right. Edwards says the judge will not
32:14
go about to examine men as to the method of their experiences
32:18
or set every man to tell his story of the manner of his
32:21
conversion. That's not the focus.
32:23
Instead, instead, his works will be brought forth as evidences of
32:27
what he is. Ecclesiastes says God will bring
32:30
every work into judgement and think about Jesus's own
32:33
description of the final judgment in Matthew 25, the
32:36
sheep and the goats. It's all about actions, Feeding
32:38
the hungry, clothing the naked, visiting the sick and
32:41
imprisoned. Exactly.
32:42
There are no questions about initial feelings, spiritual
32:45
highs, or specific experiences. It's entirely focused on
32:48
practical actions, acts of love and mercy, or the lack thereof.
32:52
So the conclusion Edward Straws is pretty direct.
32:54
Very direct, certainly. That which our Supreme Judge
32:58
will chiefly make use of to judge us by, we should chiefly
33:01
make use of to judge ourselves by.
33:03
If that's God's standard for the final exam, it should be our
33:06
standard for checking our progress now.
33:08
It's the surest way not to be mistaken about our spiritual
33:12
state, aligning our self view now with God's view then.
33:15
Precisely. It gives us a truly compelling
33:17
reason to make holy practice central to how we evaluate our
33:21
own faith listener. It means living now, in light of
33:24
that final day, knowing our actions in this life will be the
33:28
key evidence revealing the truth about our faith.
33:30
It's a call to serious, practical godliness.
33:34
OK, but Edwards knew this strong focus on practice would raise
33:37
some red flags for people, right?
33:39
Yeah. Especially concerns about
33:40
undermining God's free grace. He anticipates objections.
33:44
Yes, he does, and he tackles them very carefully.
33:46
This is really important for understanding his view
33:48
correctly, especially from a reformed perspective that
33:50
cherishes grace. What's the first objection he
33:52
addresses? The first is the idea that
33:55
focusing on outward practice seems to contradict judging
33:58
ourselves by our inward spiritual experiences.
34:01
Many sincere believers feel those internal movements are the
34:04
real markers. How does he respond to that?
34:07
He says it's a great mistake to pit them against each other.
34:10
He argues, remember that Christian practice is spiritual
34:13
practice. It involves the holy action of
34:15
the mind, directing and governing the motions of the
34:18
body. It's not mindless action.
34:20
It flows from a spiritual source.
34:22
So practice includes inner experience.
34:24
He goes further. All Christian practice is
34:27
properly experienced. He thinks separating them like
34:29
that is unreasonable and unscriptural.
34:32
For Edwards, holy practice is actually the chief and most
34:35
important and most distinguishing part of Christian
34:38
experience. The most important?
34:39
Part yes, he says. True experimental religion,
34:42
faith that's actually lived and felt, brings those inner
34:45
affections and intentions to the test of fact through practice.
34:49
Practice reveals whether those inner movements have real power,
34:53
real victorious efficacy when faced with temptation or
34:56
difficulty. That's where your experience of
34:59
faith becomes concrete. He even connects the witness of
35:02
the Spirit to this, that inner assurance.
35:05
He does. He suggests that the witness or
35:07
seal of the Spirit, that sense of being God's child, is often
35:11
given most clearly during these effectual exercises of grace
35:15
under trials. When you obey God despite the
35:17
cost, that action itself can become the grounds for profound
35:21
assurance. Think of martyrs experiencing
35:24
joy amid suffering. Their actions under trial
35:26
brought the strongest evidence. It's like a muscle getting
35:29
stronger and you feeling the strength through use.
35:31
OK, what about the second big objection?
35:33
The legalism charge that emphasizing works sounds like
35:37
earning salvation and contradicts free grace and
35:39
justification by faith alone. Right.
35:42
This is a huge one, especially in Reformed circles.
35:44
Edwards confronts it head on, calling the objection altogether
35:48
without reason. How does he dismantle it?
35:50
He makes a critical distinction. Holy practice as a sign or
35:54
evidence of grace is perfectly consistent with free grace.
35:57
It's seeing works as the price you pay or the condition you
36:00
meet to earn God's favor. That's what contradicts free
36:03
grace. Can you give an example?
36:04
He uses an analogy. Imagine a beggar receiving a
36:08
generous gift of money. The beggar can look at the money
36:11
in his hand as evidence of the givers kindness and generosity,
36:15
but holding the money doesn't mean he earned it or paid for
36:17
it. It just confirms the reality of
36:20
the free gift Practice, confirms the reality of the free gift of
36:23
grace. So practice is the evidence, not
36:26
the price tag. Exactly.
36:28
And he strongly reaffirms that justification, being declared
36:31
righteous by God, is only by the righteousness of Christ and not
36:35
by our righteousness. When the Bible excludes works
36:38
from justification, it means all our own efforts, our holiness,
36:41
anything in US cannot earn God's favor.
36:44
But that doesn't mean those things can't signify that His
36:46
favor has already been freely given.
36:47
He also makes a logical point. If highlighting practice as a
36:50
sign is legalistic, then highlighting any sign is
36:53
legalistic. Right.
36:55
If you say looking at holy practice as evidence is
36:57
legalism, then you'd also have to say looking at inner
37:00
affections or specific spiritual experiences or faith itself as
37:05
evidence is legalism. But nobody says that all these
37:07
things, inner feelings, faith, outward actions, are fruits of
37:11
grace, not the root or the basis for our acceptance by God.
37:15
And he points out that Scripture itself holds these two together.
37:19
Free grace and the necessity of practice.
37:21
Consistently, he cites passages like Revelation 21 and 22
37:25
offering the water of life freely, but also blessing those
37:28
who keep the commandments. Or Matthew 11, where Jesus
37:31
freely invites the weary to come to him, but then says, take my
37:34
yoke upon you. Or Isaiah 55 with its beautiful
37:37
free offer of life immediately followed by a call to forsake
37:40
wicked ways. Grace empowers obedience.
37:43
They aren't opposed. He also warns against
37:45
automatically rejecting the word works just because we're scared
37:48
of legalism. Yes, he warns against a
37:50
senseless aversion to the very word works.
37:54
He thinks this fear, while maybe well-intentioned, can actually
37:57
harm true religion and lead to delusion and hypocrisy.
38:01
God, in his wisdom gave us clear practical markers like holy
38:05
practice, precisely because they are less confusing, attended
38:09
with less perplexity, and less liable to be deceived than
38:13
trying to interpret very subtle interstates.
38:15
Rejecting practice as evidence is rejecting God's chosen method
38:19
for confirming spiritual reality.
38:21
So this section really solidifies a key Reformed
38:23
understanding. Practice is the fruit and
38:25
evidence of grace, not its root or cause.
38:28
A diligent pursuit of holiness isn't legalism, it's the
38:31
natural, expected result of a heart truly changed by God's
38:35
sovereign grace. Beautifully put.
38:36
True faith is act of faith. It works.
38:39
So, wrapping this up, what are the positive outcomes, the real
38:41
benefits of embracing this understanding of Christian
38:44
practice? Edward seems quite optimistic
38:46
about the effects. He is, he believes focusing on
38:48
these practical exercises and effects of grace leads to
38:51
manifold happy consequence. Many good things follow.
38:54
First, he says, it tends to the conviction of deluded
38:57
hypocrites. It shines a light on the
38:59
mismatch between their claims and their lives, making self
39:03
deception harder. It acts like a reality check.
39:05
Exactly, which leads to the second point.
39:08
It helps prevent the delusion of those whose hearts were never
39:11
brought to a thorough compliance with the straight and narrow
39:14
way. It stops people from assuming
39:17
they're Christians when their lives show no evidence.
39:20
What else? It delivers people from
39:21
innumerable perplexities about spiritual experiences.
39:25
It simplifies things by focusing on the clear, objective evidence
39:29
God points to in Scripture rather than getting lost trying
39:32
to analyze every feeling or inner impression.
39:34
It brings clarity. That sounds helpful.
39:37
Does it motivate believers? Greatly, Edwards says, it tends
39:40
to promote their engagedness and earnestness in their Christian
39:43
walk. When you see practice as
39:45
central, not optional, it naturally fuels diligence and
39:48
intentionality and living for Christ daily.
39:51
He also suggests it would change how Christians present
39:53
themselves. Yes, he envisions it becoming
39:55
fashionable for men to show their Christianity more by an
39:59
amiable, distinguished behavior than by an abundant and
40:02
excessive declaring their experiences.
40:05
The focus shifts from talk to walk.
40:08
Christians would be known more by their character and deeds
40:11
than by constantly recounting subjective feelings.
40:13
And that would have broader effects too.
40:15
Definitely, he thinks many occasions for spiritual pride
40:19
would be cut off, and a great many of the main stumbling
40:22
blocks against experimental and powerful religion would be
40:24
removed. When Christians live
40:26
consistently holy lives, it makes faith more credible,
40:30
removes grounds for hypocrisy charges, and clears obstacles
40:33
for others considering Christ. So it impacts witness.
40:36
Hugely, Edwards concludes that if this view prevailed, religion
40:40
will be declared and manifested in such a way that, instead of
40:42
hardening, spectators would, above all things, tend to
40:46
convince men that there is a reality in religion and greatly
40:49
awaken them and win them. So our practice becomes a
40:52
powerful testimony. The most powerful.
40:55
Thus the light of professors would so shine before men that
40:58
others, seeing their good works, would glorify their Father,
41:01
which is in heaven. It's about the Church being a
41:04
compelling, attractive witness to the world, showing the beauty
41:08
and reality of lives transformed by grace.
41:11
This really lands as a call to action, doesn't it?
41:13
Listener to genuinely live out your faith in tangible ways.
41:17
For your own assurance, yes, but also for the health of the
41:19
church and ultimately for God's glory in the world.
41:22
That sums it up well. Well, we hope this deep dive
41:25
into Jonathan Edwards, his thoughts on Christian practice
41:28
has brought some clarity, maybe challenged you a bit to consider
41:31
the tangible outworking of your own faith.
41:34
It really is a call to examine your walk, your daily actions,
41:37
not just your internal world. Indeed, and may you find a
41:42
growing assurance and real joy as you faithfully seek to apply
41:45
these truths. May you allow your life to bear
41:48
that clear witness to the wonderful grace of God in
41:51
Christ. May your actions truly reflect
41:53
the work God is doing in your heart, confirming it to you and
41:56
to those around you. Thank you for joining us on this
41:58
deep dive into Reformed thinking.
42:00
Until next time, keep seeking wisdom, keep digging into God's
42:04
Word, and may your actions truly speak volumes about the reality
42:07
of your faith.