Latest / Reformed Thinking / The Mark of True Affections: Spiritual Conviction | Jonathan Edwards

Transcript

The Mark of True Affections: Spiritual Conviction | Jonathan Edwards · Reformed Thinking

0:00
Welcome to Reformed Thinking. This is a deep dive where we
0:03
take a stack of sources you've provided and work through them
0:06
to find the most interesting insights.
0:08
Today we're looking at a really central topic, what actually
0:13
forms conviction about divine things.
0:16
You've given us some rich material exploring the
0:18
difference between, you know, external evidence and a
0:20
different kind of site. That's right, this dive takes us
0:24
into a fundamental question. How does someone come to possess
0:27
a belief in the gospel that isn't just intellectual
0:30
agreement, or seeing it as probable, but a certainty so
0:33
real it reshapes their entire life?
0:35
The sources we're looking at draw a clear line pointing to
0:38
what they consider the foundational basis for genuine
0:41
assurance in spiritual truth. OK, so let's unpack this.
0:44
We have sources that discuss things like ancient traditions,
0:47
historical accounts, rational proofs, and then this idea of
0:50
what's called spiritual belief. What's our aim here as we go
0:53
through this? Well, our aim is to understand
0:55
the various forms of evidence for divine truth presented in
0:58
these sources. We want to see why some are
1:00
considered, well, insufficient for the type of belief the
1:03
sources describe as truly saving.
1:06
And then we want to concentrate on the nature and origin of this
1:08
spiritual belief or conviction, which the sources say is unique
1:11
to those who are spiritual. We'll look at what it is, how it
1:15
comes about, and why it's presented as the authentic
1:17
ground for a saving conviction. OK, so diving into the sources,
1:21
they start by talking about arguments from history,
1:24
traditions, rational proofs. What do they say about how
1:28
effective these are for producing, you know, conviction
1:31
about divine things? Well, the sources certainly
1:34
acknowledge these external arguments have a place.
1:36
They're seen as having value maybe in establishing
1:39
credibility or the historical reality of certain events, But
1:43
they're presented as having significant limitations,
1:46
especially when it comes to producing the kind of conviction
1:49
that the sources connect with true faith.
1:51
They specifically mentioned conviction based on things like
1:54
ancient traditions, histories, and monuments, or relying on
1:57
history, human traditions, et cetera.
1:58
And what's the core limitation they identify with this kind of
2:02
evidence? What's the main issue?
2:03
The main limitation, highlighted repeatedly, is its
2:06
insufficiency, particularly for, well, the vast majority of
2:10
people. The sources explicitly bring up
2:13
those they call the illiterate or those unacquainted with
2:16
history. Why would history or tradition
2:18
be uniquely difficult or insufficient for someone who is,
2:21
say, illiterate or lacks a historical education?
2:24
What makes it cumbersome? The sources describe relying
2:27
solely on these means as immensely cumbersome and
2:30
infinitely difficult. You see, to genuinely evaluate
2:33
historical arguments for the authenticity of ancient texts,
2:37
or the reliability of witnesses, or arguments from prophecy,
2:40
you'd need a pretty substantial background what the source is
2:43
called, a general view of the historical world.
2:46
Think about it from the perspective of someone who
2:48
hasn't been taught history, maybe can't read primary sources
2:51
or scholarly stuff, has no context for ancient cultures.
2:55
How could they possibly weigh complex arguments about dating
2:58
manuscripts, or interpreting archaeological finds, or
3:00
figuring out bias in historical accounts?
3:02
That makes sense. It sounds almost impossible.
3:04
Yeah, and the sources argue that even just relying on what
3:08
learned people say about these things would still leave
3:10
innumerable doubts for someone without that foundational
3:13
understanding. They really question whether
3:16
it's reasonable to think God would make the salvation of most
3:18
people hang on evidence that requires such specialized, often
3:22
inaccessible knowledge. So this kind of evidence, it's
3:26
just not universally accessible or maybe not convincing enough
3:30
for everyone to get to that deep level of certainty.
3:32
Precisely. The sources find it highly
3:35
improbable, even, you know, unreasonable, to suppose that
3:38
God would offer only probable evidence for his people,
3:42
particularly evidence that inherently leaves innumerable
3:45
doubts, especially for those without historical or literary
3:48
training. They argue pretty forcefully
3:51
that there must be a ground for a higher persuasion than any
3:54
arguing from history, something that the illiterate and
3:57
unacquainted with history are capable of.
4:00
They kind of point to the historical reality of vast
4:03
numbers of unlearned believers, including martyrs, as evidence
4:06
that their conviction must have stemmed from something other
4:08
than, you know, historical scholarship alone.
4:10
OK, what about rational proofs then?
4:13
Things like philosophical arguments for God's existence,
4:15
or maybe arguments drawn from miracles?
4:17
Do they fare any better? Well, the sources acknowledge
4:20
that natural men, meaning people who aren't regenerated, who
4:23
don't have the Spirit of God dwelling in them, they can
4:26
indeed gain a kind of a cent of their judgments to the truth of
4:30
the Christian religion from the rational proofs or arguments
4:34
that are offered. They can grasp the logic of
4:37
certain doctrines, maybe, or recognize the power shown in
4:40
miracles as suggesting a divine source.
4:43
The sources even point to biblical examples like Judas
4:46
Iscariot or Simon the Sorcerer. Judas, you know, spent years
4:49
with Christ, saw the miracles for the teaching.
4:52
His judgment assented enough that he was chosen as a disciple
4:56
and Simon Magus in Acts 8. He saw the great signs and
4:59
miracles done by the apostles and believes also giving a kind
5:03
of a sense to the reality and power he saw.
5:06
But this intellectual agreement or this belief based on seeing
5:09
powerful things, it's not the same as the real saving
5:12
conviction we're trying to understand.
5:13
Not at all, according to these sources, no.
5:16
They're very clear that the affections, the feelings, the
5:19
desires that arise from that kind of belief, it does not from
5:23
thence necessarily follow that their affections are truly
5:26
gracious. This kind of belief, based just
5:29
on rational argument or observing phenomena, can be had
5:33
by natural men who are wholly destitute of spiritual things.
5:37
The ascent Judas and Simon gave it didn't spring from or lead to
5:41
the kind of spiritual change and holy affections that the sources
5:45
say mark out saving faith. It was a belief about the truth
5:49
or power of divine things, sure, but it didn't flow from or
5:52
result in a renewed heart or a spiritual mind.
5:55
It was a judgement based only on external or rational criteria.
5:58
What about belief that comes mostly from how you were raised
6:02
or just what everyone around you believes?
6:03
The sources hit that directly too.
6:05
They describe a strong persuasion that's built all
6:07
together on education and the opinion of others.
6:10
They use the example of many Muslims who have a strong belief
6:12
in Islam based purely on their upbringing and what their
6:15
society accepts. And the sources make a really
6:17
critical point here. They say this kind of belief is
6:19
the same sort of belief as the Muslims, even if the object
6:23
Christianity in this case happens to be true.
6:25
The same sort. Why?
6:27
Because it's ground, its foundation, is external, it
6:30
rests on being taught it since youth, or on the authority of
6:33
parents, teachers, society, not on actually apprehending the
6:38
inherent truth or reality of the divine things themselves.
6:41
The sources then say quite starkly that affections flowing
6:44
from this kind of belief are no better in themselves than the
6:48
religious affections of Muhammadans.
6:50
Wow, that really underscores the point about the foundation it.
6:53
Does it drives home that the basis of the belief matters
6:55
fundamentally, A belief rooted just in external social factors?
6:59
It lacked that essential internal spiritual grounding
7:03
that's needed for genuine conviction.
7:05
OK, so if I'm tracking with the sources correctly, arguments
7:09
from history, tradition, rational proofs, belief just
7:12
from upbringing, or what others think, these can create a kind
7:15
of agreement, maybe even a strong feeling of persuasion,
7:19
but the sources are saying they're ultimately insufficient
7:21
for that unique, strong saving conviction that marks out true
7:26
faith. That is exactly the central
7:28
argument presented in these sources regarding these external
7:31
means. They're presented as
7:32
insufficient for the kind of solid, full, thorough and
7:36
effectual conviction that said to define truly gracious
7:39
persons. The sources describe a level of
7:41
conviction so powerful, so life altering, that it motivates
7:45
people to sell all confidently and fearlessly, to run the
7:47
venture of the loss of all things and of enduring the most
7:50
exquisite and long continued torments, and to trample the
7:53
world under foot. It.
7:54
Is, and they argue, this level of conviction just cannot be
7:58
reliably or sufficiently reached by those external means alone,
8:02
especially for the vast majority who lack the specialized
8:05
historical or philosophical training.
8:07
They point again to the martyrs. Many described as illiterate
8:10
persons may be brought up in Popish ignorance.
8:13
Their certainty must have come from something else, something
8:16
beyond scholarly arguments. There must be, they conclude,
8:19
some sort of evidence beyond all mere probability, something
8:23
providing good ground of the highest and most perfect
8:26
assurance. OK, that really sets the stage.
8:29
If external evidence, rational arguments, education alone
8:32
aren't the basis for this deep saving conviction, then what is?
8:37
This must be where the sources bring in this idea of spiritual
8:40
belief or conviction. Yes, exactly.
8:42
This is where the focus shifts entirely.
8:44
In the sources, they present this spiritual belief or
8:47
conviction as the necessary ground for that higher
8:49
persuasion they've been talking about.
8:51
And it's explicitly distinguished from all the kinds
8:53
of belief that natural men, unregenerate people, can have.
8:56
How is it fundamentally different?
8:58
What makes the spiritual conviction distinct?
9:00
Well, it's described as being peculiar to those who are
9:04
spiritual or who are regenerated and have the Spirit of God.
9:08
The sources state very clearly that natural men, those who
9:11
aren't regenerated, are wholly destitute of this kind of
9:14
belief. It's presented as a conviction
9:16
that is diverse in its very nature from anything a natural
9:20
person can possess or achieve on their own.
9:22
So it's tied to regeneration, to having the spirit?
9:26
Yes. It ties this conviction not just
9:29
to certain information or arguments, but do a fundamental
9:32
change in the person's spiritual state being regenerated and
9:35
indwelled by the Spirit of God. That's foundational, according
9:37
to these sources. And the sources still call it a
9:40
conviction of the judgment. It's not just a feeling.
9:42
Yes. They emphasize that true saving
9:45
faith flows from a reasonable and spiritual conviction of the
9:48
judgment of the reality and certainty of divine things.
9:51
So it's not presented as, you know, a blind leap or some
9:54
irrational feeling. It's a conviction of the mind, a
9:57
judgement about the truth and reality of divine things.
10:00
But crucially, it is a conviction that is founded on
10:04
real evidence or upon that which is a good reason or just ground
10:07
of conviction. OK, so it's rational, but based
10:10
on a different kind of evidence? That's exactly it.
10:13
A different kind of evidence than those external arguments we
10:15
were just discussing. So where does this unique
10:18
spiritual conviction actually come from?
10:20
What's its source? According to the sources, it's
10:24
necessary origin is the illumination of the
10:27
understanding by the Spirit of God.
10:31
This is the critical divine work that enables the spiritual sight
10:35
and the conviction that follows. So it's not something we achieve
10:38
through our own effort or study. We can't just reason our way
10:42
into it. No, the sources are explicit on
10:44
this. It requires the special
10:46
influence and enlightening's of the Spirit of God.
10:49
They draw heavily on scripture to show that saving belief is
10:52
represented as something that comes from the Spirit
10:55
enlightening the mind. It's described as the Spirit
10:58
unveiling things or revealing them and enabling the mind to
11:01
view them and see them as they are.
11:03
Unveiling them. Yes, and this illumination isn't
11:06
about giving new information like things outside the Bible,
11:09
but about enabling the mind to perceive the truth and reality
11:13
of the divine things already revealed in Scripture.
11:17
A key verse they often cite is Second Corinthians 4.6 where
11:21
Paul talks about God shining in our hearts to give the light of
11:24
the knowledge of the glory of God in the face of Jesus Christ.
11:27
Shining in our hearts. Right.
11:29
The sources interpret this as God Spirit, shining not just on
11:32
the truth like a spotlight, but in the heart, enabling the mind
11:36
to know the truth by perceiving God's glory in Christ.
11:39
The sources also use the term spiritual viewer apprehension.
11:43
What does that mean? Right.
11:44
The conviction is presented as a rising directly from having a
11:48
spiritual view or apprehension of those things in the mind.
11:51
This spiritual site is essential because, as the sources point
11:54
out from Scripture, this revelation isn't from flesh and
11:57
blood. Meaning not from human effort or
11:59
ability. Not from human effort, sensory
12:02
perception, or rational ability alone, but from the Father which
12:06
is in heaven. That sighting.
12:08
Matthew 16.17. That was Christ's explanation
12:11
for how Peter knew who He was, His divine identity.
12:14
The sources see this is foundational true understanding
12:16
and belief come from divine revelation enabling a spiritual
12:20
sight. They also point to John 640.
12:23
Everyone would see at the sun and believeth on him connecting,
12:27
seeing and believing in John 17.6 and 8, where Jesus says his
12:31
disciples have known that I came out from the and they have
12:33
believed that thou didst send me, because he manifested God's
12:36
name to them. And Galatians 1.1516 Paul's
12:40
account of God revealing his son in him.
12:42
All these passages in the source's view under score that
12:44
saving belief stems from a spiritual perception enabled by
12:47
God's action. So what exactly does this
12:49
spiritual view apprehend or see? What is it that the illuminated
12:53
mind perceives when it looks at the gospel?
12:55
This is where the sources get quite specific and theological.
13:00
This spiritual apprehension involves a sense and taste of
13:04
the Divine, Supreme and holy Excellency and beauty of those
13:06
things that are presented and revealed in the Gospel.
13:10
It's described as a view or sense of their divine Excellency
13:13
and glory. A sense and taste.
13:15
That language sounds, well, deeper than just understanding
13:18
facts. Intellectually, it sounds
13:20
experiential. Absolutely.
13:22
The sources are describing a kind of experiential knowledge,
13:26
not just a conceptual grasp. It's a perception of the
13:29
inherent glory of divine things themselves.
13:31
It's not merely agreeing with statements about God, but
13:34
perceiving the glory of God in those statements and realities.
13:37
This ties directly back to that Second Corinthians verse about
13:40
the light of the knowledge of the glory of God in the face of
13:42
Jesus Christ. The sources link this perception
13:45
of God's glory directly to a saving belief of the gospel.
13:48
It's the glory itself that is seen and known.
13:50
And where is this glory seen most clearly, according to the
13:53
sources? The sources state that this
13:55
distinct, unparalleled glory has its brightest appearance and
13:59
manifestation in the very content of the Gospel itself.
14:04
So in the things proposed and exhibited to us in the gospel,
14:08
the doctrines they're taught, the Word they're spoken, and the
14:11
divine counsels, acts, and works they're revealed.
14:13
So in the message itself, yes. These elements of the gospel
14:17
message, they argue, contain the clearest, most admirable and
14:21
distinguishing representations and exhibitions of the glory of
14:24
God's moral perfections. So it's in the doctrines about
14:27
Christ, the plan of salvation, God's acts of redemption.
14:30
It is within these truths that the glory is uniquely manifest
14:33
and can be spiritually seen. And this internal perception of
14:36
glory, this actually acts as evidence for the Gospels truth.
14:40
Yes, this is a core claim. The spiritual side of divine
14:43
glory is described as the gospels highest and most proper
14:46
evidence in itself. The sources argue that the
14:49
Gospel doesn't primarily need external evidence to prove its
14:51
divinity to the believer, but rather its divinity becomes
14:54
self-evident to the mind that's unable to see its inherent
14:57
glory. Self-evident.
14:59
Yes, This internal witness, this view of the inherent divine
15:03
glory of the gospel, is presented as the ultimate
15:06
evidence. Specifically, the moral and
15:08
spiritual glory of the divine being, which is the proper
15:11
beauty of the Divinity, is said to bring their own evidence and
15:15
tend to assure the heart. The sources see God's moral
15:19
attributes, His Holiness, justice, grace, love,
15:23
faithfulness as having a unique, compelling beauty that when
15:27
apprehended spiritually, inherently validates the truth
15:30
of the message where they are seen.
15:32
OK, so how does this sense of divine glory actually function
15:35
as evidence? How does seeing it convince
15:37
someone the gospel is true? The sources talk about a direct
15:40
way this happens, yes. The primary way this works,
15:43
according to them, is that this view directly convinces the mind
15:45
of the divinity of these things. The source is called this
15:48
perceived glory in itself, a direct, clear and all conquering
15:51
evidence of it, especially when it's clearly discovered by the
15:54
illuminated mind. It's presented as the most
15:56
direct and strong evidence for the truth of the Gospel.
15:59
Direct evidence? What do they mean by that?
16:01
How is it direct? They explain it by saying that
16:04
someone who sees this divine glory in the Gospel does, as it
16:08
were, know their divinity intuitively.
16:10
Intuitively, like a gut feeling, Well.
16:13
Not intuition in the sense of a baseless feeling or a mere
16:16
guess. No, it's presented more as a
16:18
direct, certain apprehension, like intuitively knowing a basic
16:21
mathematical truth. Or, you know, recognizing a face
16:25
you know really well. They don't have to build long
16:27
complicated arguments step by step to conclude that divine
16:30
things are true. Or from God they see that they
16:33
are divine. How can they just see something
16:35
is divine? What are they seeing?
16:37
Because according to the sources, they seize that in
16:40
them, wherein divinity chiefly consists this spiritual beauty,
16:44
this divine glory, it's described as being vastly and
16:47
inexpressibly distinguished from the glory of artificial things
16:51
and all other glory, but something unique, unlike any
16:54
created beauty. Seeing this unique quality, the
16:56
stamp of this glory in divine things, is presented as
17:00
equivalent to seeing divinity in them, seeing God in them.
17:03
So the unique quality of the glory is the proof.
17:05
Yes. The sources argue that the
17:07
proper beauty of divinity is infinitely different from any
17:10
other beauty. Discerning this specific divine
17:12
quality in the Gospel truth is the most direct way of knowing
17:16
their divine origin. So the way someone becomes
17:20
convinced of the gospels truth from this perspective, it isn't
17:23
through a chain of arguments necessarily, but through this
17:26
direct perception. Precisely.
17:28
The sources describe the mind descent to the truth of the
17:30
Gospel as being but one, and the evidence direct.
17:34
The mind ascends to the truth of the Gospel, but by one step, and
17:38
that is its divine glory. Just one step.
17:40
Yeah, instead of a long multi step process involving
17:43
historical research or complex logic, the conviction arises
17:47
from a single direct perception of the Gospels inherent divine
17:50
quality. Its glory and its conviction,
17:52
because it arises from seeing this real self evidencing glory,
17:55
is presented as altogether agreeable to reason.
17:58
It provides good ground of the highest and most perfect
18:01
assurance. Agreeable to reason?
18:03
How so? Because it's based on what the
18:05
sources consider the most powerful and direct evidence
18:07
possible, the observable glory of God Himself manifest in the
18:12
Gospel. Seeing the evidence directly is
18:15
perfectly reasonable. Is there a notable example from
18:18
the sources of this kind of direct seeing you mentioned,
18:20
Peter? Yes, the sources point again to
18:22
the disciples who are assured that Christ was the Son of God
18:25
not just because they heard His teaching or saw his miracles,
18:28
but because they beheld His glory as the glory of the only
18:32
begotten of the Father, full of grace and truth.
18:36
This suggests their conviction was rooted in perceiving an
18:39
inherent glory in Christ's character and being.
18:42
They also mentioned the Transfiguration as an event
18:44
where Christ's spiritual glory was particularly manifested,
18:47
linking it to the glory of His Holiness or the beauty of his
18:50
moral Excellency. This reinforces the idea that
18:54
the divine glory perceived is deeply connected to God's moral
18:57
attributes, holiness, grace, truth, which the sources argue
19:01
inherently validate themselves when seen.
19:04
OK. That covers the direct evidence.
19:06
But beyond directly convincing the mind, do the sources say
19:09
this spiritual view of divine glory helps with conviction in
19:12
other ways, maybe less direct ways?
19:15
Yes, absolutely. While the direct evidence of
19:17
glory is primary, the sources also explain how this spiritual
19:21
site convinces more indirectly and remotely.
19:24
It works by preparing the mind and assisting reason of.
19:28
Preparing the mind. How does it do that?
19:31
Well, the source emphasized that the natural mind is full of
19:33
enmity against the doctrines of the God of a kind of deep seated
19:37
hostility. This hostility prejudices the
19:40
heart against spiritual truth and makes external arguments,
19:43
even really strong ones, lose their persuasive power.
19:47
If someone hates the message, they're not open to the evidence
19:49
for it, right? Right, that makes sense.
19:51
Seeing the divine Excellency of the gospel, this spiritual
19:53
beauty, it destroys that enmity and removes the prejudices, and
19:57
critically, it sanctifies the reason and causes it to be open
20:01
and free to receive the force of arguments and evidence it
20:04
previously resisted or ignored. So it opens the mind to other
20:07
arguments too. Exactly.
20:08
The sources contrast the effect of Christ's miracles on his
20:11
disciples who had been given this spiritual sight, versus
20:15
their effect on the scribes and Pharisees whose minds were
20:18
blinded by enmity. The same miracles hardened the
20:21
latter but strengthened the former.
20:24
The seeing changed how they processed the external evidence.
20:27
Interesting. And how does it assist reason
20:29
itself? It positively helps reason, the
20:31
sources state. It makes speculative notions,
20:34
the intellectual concepts of divine things, more lively.
20:37
They're not just dry ideas anymore.
20:39
It assists and engages the attention the mind to divine
20:42
objects, giving them weight and drawing the mind to really
20:45
contemplate them. So it helps focus.
20:47
Yes, and this focused spirit enabled attention leads to a
20:51
clearer view of divine things and the relationships between
20:55
different spiritual truths. Ideas that were previously dim
20:58
and obscure intellectually now have a light cast upon them.
21:02
They're impressed with greater strength upon the mind, allowing
21:04
reason to better judge of them. The sources use an analogy.
21:08
You can discern objects more clearly and judge their form and
21:11
relation in bright sunlight than you can in faint Starlight.
21:15
This spiritual light of glory makes the whole landscape of
21:18
divine truth clearer, enabling a more accurate and powerful use
21:21
of reason regarding those truths.
21:24
Does this enhanced understanding also help with specific
21:27
doctrines? Does seeing the glory clarify
21:29
particular beliefs? Yes, it definitely helps the
21:32
soul see the truth of many important doctrines that depend
21:36
on this perceived divine Excellency.
21:38
Things that appear strange and dark to natural men who lack
21:41
this perception now appear clear and bright to the illuminated
21:44
mind. Like what for example?
21:46
Well, the sources give examples. Seeing the beauty of God's
21:49
holiness makes the exceeding evil and odious of sin apparent.
21:54
Seeing the glory of God's justice reveals the truth of His
21:56
righteous judgement and the justness of punishment.
21:59
Seeing the glory in the plan of redemption reveals the truth of
22:02
doctrines concerning human depravity, the need for a
22:04
Savior, the value of Christ's atonement, and the wisdom of
22:08
God's way of salvation. So seeing the beauty makes the
22:10
doctrines make sense. In a way, yes.
22:13
Seeing the nature of heavenly happiness as consisting in the
22:16
enjoyment of God's glory makes that doctrine appear true and
22:20
desirable. Furthermore, the sources
22:23
mentioned that experiencing experimental religion, the
22:26
inward effects of grace also provides knowledge of the truth
22:29
of what Scripture says about it. This reinforces and contributes
22:33
to conviction. The inward reality confirms the
22:36
outward word. OK, so this spiritual conviction
22:39
is presented as the real deal, but the sources also spend some
22:42
time distinguishing it from other forms of belief or
22:45
persuasion that might be mistaken for it.
22:47
What are some of these insufficient or maybe even false
22:50
basis for conviction they identify?
22:52
Right. They detail several kinds of
22:54
belief or persuasion that falls short. 1 fundamental distinction
22:57
is simply a lack of thorough and effectual conviction altogether.
23:01
Many religious feelings or affections might arise from
23:03
beliefs that are temporary, not solid or lasting.
23:06
They're compared to the blaze of tow or crackling of thorns.
23:10
You know quick break flashes that quickly.
23:12
Burn out like superficial faith. Exactly, or a plan with no root
23:16
that Withers away. This highlights that true
23:18
conviction results in a great abiding change and leads the
23:22
person to live consistently under the influence of a
23:25
realizing conviction. A fleeting or a superficial
23:28
belief isn't the genuine article.
23:30
What about convictions based on strong subjective feelings, or
23:34
what might seem like personal revelations or impressions?
23:37
That seems common. Yes, and the sources issue a
23:40
strong warning against convictions based on
23:43
extraordinary impressions on the imagination.
23:46
This includes things like seeing vivid mental images, having
23:49
strong emotional impulses interpreted as divine commands,
23:52
or maybe having scripture texts suddenly pop into your mind and
23:55
seem to declare your sins are forgiven, but in a way that
23:58
bypasses actually understanding the gospel itself.
24:01
While these experiences can create a strong persuasion and
24:04
deep feeling, the sources are clear that this persuasion is
24:07
founded in delusion and is therefore nothing worth as a
24:11
basis for saving faith. This kind of thing leads to what
24:13
they call counterfeit faith, and it's described as a site of
24:16
nothing but a phantom. Yeah, The critical point is that
24:19
the person isn't seeing the objective truth and glory of the
24:22
Gospel doctrine itself. They're seeing a delusion about
24:26
their own personal state, or an imaginative picture, or an
24:30
external representation that's divorced from the spiritual
24:32
reality. It might signify The conviction
24:35
isn't based on the inherent truth of divine things, but on a
24:38
subjective, potentially deceptive internal event.
24:42
And what about a belief that seems strong but is really
24:46
rooted in self-interest? You mentioned that earlier.
24:48
Yes, that's another form. They identify a persuasion based
24:51
primarily on one's own interest in divine things.
24:55
This happens when someone becomes confident that the
24:57
promises of divine things, like heaven or salvation, belong
25:01
specifically to them. OK, this belief about their
25:04
personal status then prejudices their mind towards believing
25:08
that those things themselves must be true.
25:10
It makes it easy to become confident they are true because
25:13
believing them to be real and belonging to oneself is seen as
25:16
being greatly for their interest.
25:18
So they believe it's true because they want it to be true
25:20
for them. Essentially, yes.
25:22
The sources contrast this sharply with seeing the
25:25
objective truth or glory of divine things.
25:28
This self interested belief is rooted in a desire for personal
25:32
benefit, not in an apprehension of the inherent reality or glory
25:36
of the divine object itself. We already touched on belief
25:39
from education or rational arguments being insufficient,
25:42
but do the sources bring this up again when discussing false
25:45
convictions? They do.
25:47
They circle back to emphasize that belief built all together
25:50
on education and the opinion of others, while it might feel
25:53
strong, is still the same sort of belief in its fundamental
25:56
ground as the Muslims persuasion in Islam.
25:59
It lacks that necessary internal spiritual apprehension.
26:02
And while ascent of the judgment from rational proofs or
26:06
arguments is a type of reasonable conviction, the
26:09
sources repeat that it does not from thence necessarily follow
26:13
that their affections are truly gracious.
26:16
Such belief is possible for natural men who are wholly
26:19
destitute of spiritual things. These external or purely
26:22
intellectual grounds, while they might have a place in clearing
26:25
obstacles for some people, they just don't contain the self
26:28
evidencing power of the divine glory that the sources say is
26:31
necessary for saving conviction. Are there other ways the Spirit
26:34
might influence natural unregenerate men that could be
26:37
mistaken for this saving conviction?
26:39
Yes, the sources discuss what they call common enlightening of
26:42
the Spirit of God. The Spirit can influence the
26:45
minds of natural men to give them a lively and sensible
26:47
apprehension of God's natural perfections, His awesome
26:51
greatness, power, majesty, sovereignty, maybe even His
26:54
terrible holiness as relates to judgement.
26:56
This can lead to a more profound intellectual conviction that the
26:59
Bible is God's Word, or a terrifying sense of the reality
27:02
of hell and future punishment. However, and this is the
27:07
critical distinction the sources make, these common convictions
27:10
lack a sense of the beauty and amiableness of the moral and
27:14
holy Excellency in divine things.
27:17
So they see the power, but not the beauty.
27:19
Precisely, they might apprehend God's power, but not his
27:23
beautiful holiness, or the reality of wrath but not the
27:25
glory of his mercy in Christ. Because they lack this
27:28
perception of moral and spiritual beauty, these are no
27:32
spiritual conviction, even though they might be very
27:34
powerful and seem like saving ones.
27:36
They can produce great fear or awe, or maybe temporary reform,
27:39
but not a genuine love for God's glory itself.
27:42
OK, that's a crucial distinction.
27:43
So, flipping back to the genuine article, how is this real
27:47
spiritual conviction ultimately described in those who possess
27:49
it? What's its final character?
27:51
The sources characterize it as a solid, full, thorough, and
27:55
effectual conviction. They state that the great
27:59
doctrines of the gospel are no longer seen as merely probable
28:02
or doubtful points to be debated.
28:05
They become undoubted and indisputable points, settled and
28:08
determined in the mind. There's a certainty, A settled
28:12
miss that wasn't there before. And the certainty has a
28:14
practical effect. It changes things.
28:16
Absolutely. It is described as effectual.
28:19
The spiritual, mysterious, and invisible things of the gospel,
28:23
though unseen to the physical eye, have the influence of real
28:26
and certain things upon them. They possess weight and power in
28:29
their hearts and rule in their affections and govern them
28:32
through the course of their lives.
28:34
So it governs them. That's a key marker.
28:36
Yes. The conviction isn't just a
28:38
mental state. It's something that has abiding
28:40
governing influence over their desires, motivations, and
28:44
actions. This is the great abiding change
28:46
that distinguishes it from those temporary forms of belief we
28:49
talked about. This certainly sounds like the
28:51
kind of convictions strong enough to motivate those
28:53
significant life changes or even facing persecution like you
28:56
mentioned with the martyrs. That's precisely the connection
28:59
the sources make. This conviction is presented as
29:02
the power source enabling people to sell all confidently and
29:07
fearlessly, to run the venture of the loss of all things and
29:10
have been doing the most exquisite and long continued
29:12
torments, and to trample the world under fun.
29:15
Counting all things but dung for Christ.
29:17
Exactly. The sources argue that the
29:20
historical reality of martyrs, many of whom as noted, were
29:23
unlearned, demonstrates the necessity of this spiritual site
29:26
for that kind of assurance. Their willingness to suffer and
29:29
die wasn't primarily built on their ability to out argue their
29:32
persecutors historically, but on the unshakable certainty
29:35
provided by seeing the divine glory of the truths they
29:38
believed. The sources also talk about
29:39
witnesses, right? How does that fit in?
29:41
Yes, they see true witnesses for Christ, including the apostles,
29:46
martyrs, and all genuine Saints, as those characterized by having
29:49
seen the truth of the Gospel. Their witness comes not from
29:52
secondhand information or just mere opinion, but because they
29:56
have personally had the eyes of their minds enlightened to see
29:59
Divinity in the Gospel, or to behold that unparalleled,
30:03
ineffably excellent, and truly divine glory shining in it.
30:06
So they testify because they've seen it.
30:09
That's the idea. They testified not just because
30:11
they've heard or read, but because they've seen it to be
30:14
so. This internal spiritual evidence
30:18
makes the conviction clear and evident and assuring even for
30:21
those who lack formal education. Their testimony is powerful
30:24
because it stems from a personal spiritual site of the divine
30:28
reality revealed in the Gospel. OK, so bringing together
30:31
everything we've explored from these sources, what is the core
30:34
message they want to convey about the foundation of true
30:36
conviction and divine things? Can we sum it up?
30:38
I think the central message is this.
30:41
While external arguments from history, tradition, and reason
30:43
have their place in usefulness, they are fundamentally
30:46
insufficient on their own to produce that thorough and
30:50
effectual or saving conviction that's necessary for genuine
30:54
faith. That level of profound and life
30:56
governing certainty comes from a spiritual apprehension, a sense
31:00
and taste of the Gospel's own inherent divine glory and
31:03
beauty. And the spiritual apprehension,
31:06
the seeing of glory, it's not something we achieve on our own
31:08
steam. No, not at all.
31:10
It is entirely dependent on the divine act of elimination by the
31:13
Spirit of God, who shines in the heart to enable the mind to see
31:16
this glory. This sight of divine glory then
31:20
acts as the highest and most proper evidence for the Gospels.
31:24
Truth because it's a direct sort of intuitive apprehension of the
31:27
very nature of divinity as it's revealed in the Gospel.
31:30
It goes beyond just intellectual agreement or subjective feelings
31:33
or imagination. And this spiritual sight doesn't
31:36
just convince directly, but it also clears away obstacles and
31:39
clarifies doctrines, helping reason along the way as well.
31:42
Exactly. It removes the blinding of the
31:45
natural heart, provides A clarifying light that makes the
31:48
connections and truth of other doctrines visible and
31:50
persuasive. It's presented as a divinely
31:53
given certainty rooted in the self evidence and glory of God
31:57
as it is uniquely revealed in the person and work of Christ
32:00
and the Gospel message. This has been a deep dive into
32:03
some really rich sources on the nation of conviction.
32:06
We've examined why external arguments, while having value,
32:10
are considered limited by these sources.
32:12
And we've thoroughly explored this idea of a spiritual
32:15
conviction that arises from seeing the divine glory of the
32:17
gospel through the illumination of the Spirit.
32:21
It certainly provides A robust framework from these sources for
32:24
understanding what constitutes A belief that is not just
32:27
intellectual but truly reasonable and spiritual, one
32:31
that is described as solid, full, thorough and effectual and
32:35
has a governing influence on a person's life.
32:37
And based on everything we've unpacked, here's a thought for
32:41
you, the listener, to consider. If true saving conviction
32:44
according to these sources stems from a spiritual apprehension of
32:47
God's glory in the gospel, how does that understanding shape
32:51
the way you think about faith, maybe evangelism, or even doubt
32:54
in your own life? Where might you look, according
32:57
to these sources, for that stamp of this glory in divine things?
33:01
Yeah, Consider the profound contrast drawn between various
33:04
forms of belief and the spiritual sight.
33:07
What do these sources present as the most compelling and
33:10
foundational evidence for divine truth?
33:13
Does this align with or maybe challenge conventional ideas
33:16
about how faith is formed? It gives a significant material
33:20
to ponder regarding the very nature of belief and certainty
33:23
in spiritual matters. Thank you for providing the
33:25
sources that made this deep dive possible.
33:27
It's been fascinating to work through them together and bring
33:29
these insights to light. We hope this exploration has
33:32
been valuable for you. Keep reflecting on these crucial
33:34
ideas.