After the publication of The Reason for God, Newsweek hailed Tim Keller as “a C.S. Lewis for the twenty-first century.” That is a lofty comparison and one I’m sure must make Keller quite uncomfortable. Yet at some level the comparisons are becoming undeniable. Keller’s ability to communicate to believers and unbelievers alike and to do so on an intellectual level clearly parallels that of Lewis. Where Keller’s first book offered an explanation as to why we should believe in God, his second, The Prodigal God, focuses on Jesus’ best-known parable (and arguably the best-known and most-loved story of all-time) to challenge both believers and skeptics.

Today we are supposed to continue with our reading of Jonathan Edwards’ The Religious Affections. Unfortunately my week was such that I did not manage to get through the whole reading. Thus I am going to defer this until Saturday. I do apologize. However, if you have read the chapter and have something to say about it, please do so in the comments. I’ll update this on Saturday.

It is no small thing to take upon oneself the name Christian. Though it was first used as a form of derision when unbelievers mocked the “little Christs,” the name was embraced by the earliest believers. The term, even when used mockingly, nicely encapsulated what they sought to do, namely, to imitate their Lord and Savior. Sadly, in the centuries since then, the word has become far too ambiguous and now refers to any number of faiths that, in one way or another, honor or respect Christ or that have some historical connection to his teachings. Amazingly, some of those called by the name of Christ actually deny him—perhaps not his existence but at least his uniqueness and his divinity. In Christless Christianity Michael Horton argues that such denial of Christ may not be too far from home. More and more evangelical churches, he says, are now essentially Christless.

Apparently Oprah loves Amazon’s Kindle reading device. She loves it so much that she featured it on her show. Amazon responded by whipping up a coupon code which will remove $50 from the price of the Kindle should you decide to order one (something they, for some reason, chose not to do when I reviewed it). I’m not sure how long this promotion lasts, but I can’t imagine it will be more than a day or two. So if you’ve been looking at the Kindle and haven’t been able to decide whether or not to get one, well, perhaps this will help your decision.

Simply click here or on this little banner:

Once you’re on the payment screen, look for the coupon code area. Enter OPRAHWINFREY and $50 will be taken off the price. Shipping is also free.

Don’t tune out just because this is about Jonathan Edwards. For the second time in this round of “Reading Classics” I want to withhold comment and just leave readers with some of Edwards’ wisdom. In this week’s reading he has been suggesting that a “great and very distinguishing difference between gracious affections and others is, that gracious affections, the higher they are raised, the more is a spiritual appetite and longing of soul after spiritual attainments increased. On the contrary, false affections rest satisfied in themselves.” And here are a few of the things he says on the subject:

*****

The more a true saint loves God with a gracious love, the more he desires to love him, and the more uneasy is he at his want of love to him; the more he hates sin, the more he desires to hate it, and laments that he has so much remaining love to it; the more he mourns for sin, the more he longs to mourn for sin; the more his heart is broke, the more he desires it should be broke the more he thirsts and longs after God and holiness, the more he longs to long, and breathe out his very soul in longings after God: the kindling and raising of gracious affections is like kindling a flame; the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn.

*****

Spiritual good is of a satisfying nature; and for that very reason, the soul that tastes, and knows its nature, will thirst after it, and a fullness of it, that it may be satisfied. And the more he experiences, and the more he knows this excellent, unparalleled, exquisite, and satisfying sweetness, the more earnestly will he hunger and thirst for more, until he comes to perfection. And therefore this is the nature of spiritual affections, that the greater they be, the greater the appetite and longing is, after grace and holiness.

*****

But with those joys, and other religious affections, that are false and counterfeit, it is otherwise. If before, there was a great desire, of some sort, after grace; as these affections rise, that desire ceases, or is abated. It may be before, while the man was under legal convictions, and much afraid of hell, he earnestly longed that he might obtain spiritual light in his understanding, and faith in Christ, and love to God: but now, when these false affections are risen, that deceive him, and make him confident that he is converted, and his state good, there are no more earnest longings after light and grace; for his end is answered; he is confident that his sins are forgiven him, and that he shall go to heaven; and so he is satisfied. And especially when false affections are raised very high, they put an end to longings after grace and holiness. The man now is far from appearing to himself a poor empty creature; on the contrary, he is rich, and increased with goods, and hardly conceives of anything more excellent than what he has already attained to.

*****

Where we read in Scripture of the desires, longings, and thirstings of the saints, righteousness and God’s laws are much more frequently mentioned as the object of them, than anything else. The saints desire the sincere milk of the word, not so much to testify God’s love to them, as that they may grow thereby in holiness. I have shown before, that holiness is that good which is the immediate object of a spiritual taste. But undoubtedly the same sweetness that is the chief object of a spiritual taste, is also the chief object of a spiritual appetite. Grace is the godly man’s treasure: Isa. 32:6, “The fear of the Lord is his treasure.” Godliness is the gain that he is covetous and greedy of. 1 Tim. 6:6. Hypocrites long for discoveries more for the present comfort of the discovery, and the high manifestation of God’s love in it, than for any sanctifying influence of it. But neither a longing after great discoveries, or after great tastes of the love of God, nor longing to be in heaven nor longing to die, are in any measure so distinguishing marks of true saints, as longing after a more holy heart, and living a more holy life.

Next Week

What a great chapter. And now, the end is in sight. The final portion of the book is longest, coming in at over 70 pages. This is too much for one week, I’m sure. So here is what I propose. For next Thursday we will read the first twenty pages or so of the Twelfth mark as they comprise a kind of introduction to the section. We will stop before reading point I (“I shall consider Christian practice and holy life, as a manifestation…”). So we will read the first twenty pages this week before taking two to read the final sixty. And then, those of us who have made it through, will have finished another classic!

Today we turn to one of our final readings in The Religious Affections. We are quickly closing in on the book’s closing pages. In another few weeks we’ll be ready to turn to another book. But for now, let’s look to what we read this week.

Summary

Here is what we have learned so far about religious affections:

1. They are from a divine influence.
2. Their object is the excellence of divine things.
3. They are founded on the loveliness of the moral excellency of divine things.
4. They arise from the mind’s being enlightened, rightly and spiritually to understand or apprehend divine things.
5. They are attended with a reasonable and spiritual conviction of the reality and certainty of divine things.
6. They are attended with evangelical humiliation.
7. They are attended with a change of nature.
8. They are attended with, the lamb-like, dove-like spirit and temper of Jesus Christ.

This week Edwards adds two new signs, the ninth and tenth: gracious affections soften the heart and are attended and followed with a Christian tenderness of spirit; and truly gracious and holy affections have beautiful symmetry and proportion.

Discussion

While I wish I would have taken more time to read through this section, there was still much to glean. I’m quickly learning that The Religious Affections is a book that will reward repeated readings.

In the first of this week’s signs of true affections, Edwards writes about Christian tenderness of spirit. False affections have a tendency in the end to harden the heart while true affections must necessarily soften it. “False affections, with the delusion that attends them, finally tend to stupefy the mind, and shut it up against those affections wherein tenderness of heart consists: and the effect of them at last is, that persons in the settled frame of their minds, become less affected with their present and past sins, and less conscientious with respect to future sins, less moved with the warnings and cautions of God’s word, or God’s chastisements in his providence, more careless of the frame of their hearts, and the manner and tendency of their behavior, less quicksighted to discern what is sinful, less afraid of the appearance of evil, than they were while they were under legal awakenings and fears of hell.” This is a sound warning to any Christian to discern whether his affections for Christ are true or false. A person cannot continually express a false love to Christ and remain unaffected. Sooner or later a refusal to submit to Christ will lead to greater hardening.

I thought this was a great sentence that offered a lot to think about: “Such persons as these [who display false affections], instead of embracing Christ as their Savior from sin, trust in him as the Savior of their sins.” In other words, “They trust in Christ to preserve to them the quiet enjoyment of their sins, and to be their shield to defend them from God’s displeasure.” Instead of trusting that Christ will save them from their sin and destroy the power of those sins in their lives, instead they trust Christ to overlook those sins and to mediate with God even though they have no intention of giving up the sin. I had to highlight this sentence as well: “Godly sorrow has much greater influence to make the heart tender, than mere legal sorrow from selfish principles.”

I also enjoyed this, dealing with boldness, a topic I’ve thought about a great deal. “There is doubtless such a thing [as boldness]; and it is chiefly to be found in eminent saints, persons of great degrees of faith and love. But this holy boldness is not in the least opposite to reverence.” There are some who, in their boldness, show a great disrespect to God. But our boldness as we approach God as people reconciled to him must always be marked with humility and reverence.

I could go on, but will turn to the next sign of gracious affections. Here Edwards discusses something that at first struck me as very strange: symmetry and proportion as a mark of a true follower of Christ. But as he explained himself, it began to make good sense. He says that in all God has made there is beauty and symmetry and this ought to be true in the lives of Christians. Christians should not display a lack of balance, focusing on only particular issues or sins. Thus “one great difference between saints and hypocrites is this, that the joy and comfort of the former is attended with godly sorrow and mourning for sin. They have not only sorrow to prepare them for their first comfort, but after they are comforted, and their joy established.” There is proportion between joy and sorrow in the lives of those who are truly saved. Those who are not may experience great joy but never with accompanying sorrow for sin.

Edwards provides several examples of other unbalances. “Some men show a love to others as to their outward man, they are liberal of their worldly substance, and often give to the poor; but have no love to, or concern for the souls of men. Others pretend a great love to men’s souls, that are not compassionate and charitable towards their bodies. The making a great show of love, pity and distress for souls, costs them nothing; but in order to show mercy to men’s bodies, they must part with money out of their pockets. But a true Christian love to our brethren extends both to their souls and bodies; and herein is like the love and compassion of Jesus Christ.”

This line rang true as I thought about “the dangers of discernment” I outlined in The Discipline of Spiritual Discernment. “It is a sign that affections are not of the right sort, if persons seem to be much affected with the bad qualities of their fellow Christians as the coldness and lifelessness of other saints, but are in no proportion affected with their own defects and corruptions.” It is so easy to see the sin in other people while ignoring the sin in ourselves. This comes from the pen of the man who offered this as one of his Resolutions: “Resolved, To act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings, as others, and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.” A person who shows truly gracious affections will be a person far more affected by his own sin than by the sin of another person.

Here is how a person might know that he is displaying false affections: “Some pretend to have a great abhorrence of their own sins of heart, and cry out much of their inward corruption; and yet make light of sins in practice, and seem to commit them without much restraint or remorse; though these imply sin both in heart and life.”

And finally, Edwards offers this as a vivid illustration: “They [false believers] are like the waters in the time of a shower of rain, which, during the shower, and a little after, run like a brook, and flow abundantly; but are presently quite dry; and when another shower comes, then they will flow again. Whereas a true saint is like a stream from a living spring; which, though it may be greatly increased by a shower of rain, and diminished in time of drought, yet constantly runs.” Are your affections to Christ stirred by times of great emotion but then disappear altogether until stirred once more? If so, this may be a sign that you are displaying false affections.

Next Time

The eleventh mark is very short while the twelfth is very long. I think we will tackle only the eleventh next week and then try to find a logical way of breaking up the twelfth. So next week’s reading is short and should be easy!

Your Turn

As always, I am eager to know what you gained from this part of the book (and to know that I’m not the only one left reading). Feel free to post comments below or to write about this on your own blog (and then post a comment linking us to your thoughts). Do not feel that you can only say anything if you are going to say something that will wow us all. Just add a comment with some of the things you gained from the this week’s reading. The discussion in the past weeks really has been very helpful to me and to others. So please keep it up!

Because I am traveling to Chicago tomorrow, I am posting this week’s “Reading Classics” entry a day early. This week brings us to our twelfth reading in Jonathan Edwards’ The Religious Affections and turns to the seventh and eighth signs of true religious affections.

Summary

Here is what we have learned so far about religious affections:

1. They are from a divine influence.
2. Their object is the excellence of divine things.
3. They are founded on the loveliness of the moral excellency of divine things.
4. They arise from the mind’s being enlightened, rightly and spiritually to understand or apprehend divine things.
5. They are attended with a reasonable and spiritual conviction of the reality and certainty of divine things.
6. They are attended with evangelical humiliation.

This week Edwards adds two new signs, the seventh and eighth: they are attended with a change of nature and they tend to, and are attended with, the lamb-like, dove-like spirit and temper of Jesus Christ.

Discussion

I’ll be surprised if any of Edwards’ marks hit deeper than the sixth. I found that section deeply challenging and it has given me a lot to think about, even a couple of weeks later. Having said that, this week also offered some great opportunities for reflection.

The seventh sign is perhaps one of the most obvious—that true religious affections are accompanied with a change of nature. Scripture makes it clear that, though men may love religion and drive themselves to change, those who are Christians are only those whose very natures have been changed and renewed by the Spirit of God. So we can only right expect to see true affections arising from the hearts of those who have been given new natures. Edwards says (in a sentence that displays many of his punctuation peculiarities), “A man may be restrained from sin, before he is converted; but when he is converted, he is not only restrained from sin, his very heart and nature is turned from it unto holiness: so that thenceforward he becomes a holy person, and an enemy to sin.” For those who claim to be converted but who seem to undergo no great change in his bad qualities, “it is greater evidence against him than the brightest story of experiences that ever was told is for him.” Edwards warns against those who claim to be converted by who hold on to their pet sin, their besetting sin. “He that forsakes other sins but saves his leading sin, the iniquity he is chiefly inclined to, is like Saul when sent against God’s enemies the Amalekites with a strict charge to save none of them alive, but utterly to destroy them, small and great; who utterly destroyed inferior people, but saved the king, the chief of them all, alive.” That is an excellent insight and one well worth pondering.

The eighth sign Edwards offers is that true Christians are marked by the lamb-like, dove-like spirit and temper of Jesus Christ. “In other words, they naturally beget and promote such a spirit of love, meekness, quietness, forgiveness and mercy, as appeared in Christ.” There is abundant Scriptural evidence for this. “Everything that appertains to holiness of heart does, indeed, belong to the nature of true Christianity and the character of Christians; but a spirit of holiness as appearing in some particular graces may more especially be called the Christian spirit or temper.”

Edwards offers this statement and challenge: “Christians are Christlike; none deserve the name of Christians, that are not so in their prevailing character.” Even in times of pain and persecution, Christians are to be marked by such qualities. “The strength of the good soldier of Jesus Christ appears in nothing more than in steadfastly maintaining the holy calm, meekness, sweetness, and benevolence of his mind, amidst all the storms, injuries, strange behavior, and surprising acts and events of this evil and unreasonable world.” He goes on to say, “If we see any of the followers of Christ, in the midst of the most violent, unreasonable, and wicked opposition of God’s and his own enemies, maintaining under all this temptation, the humility and quietness and gentleness of a lamb, and the harmlessness and love and sweetness of a dove, we may well judge that here is a good soldier of Jesus Christ.” However, “when persons are fierce and violent, and exert their sharp and bitter passions, it shows weakness instead of strength and fortitude.”

I enjoyed and was challenged by this reflection: “There is a pretended boldness for Christ that arises from no better principle than pride. A man may be forward to expose himself to the dislike of the world, and even to provoke their displeasure, out of pride. For it is the nature of spiritual pride to cause men to seek distinction and singularity; and so oftentimes to set themselves at war with those that they call carnal, that they may be more highly exalted among their party.” It reminds me of Westboro Baptist Church (and, sadly, a little bit of me).

And let me draw your attention to one more quote, this one speaking about mean and contentious Christians. “The Scripture knows of no such true Christians, as are of a sordid, selfish, cross and contentious spirit. Nothing can be invented that is a greater absurdity than a morose, hard, close, high-spirited, spiteful, true Christian. We must learn the way of bringing men to rules, and not rules to men, straining and stretching the rules of God’s word to take in ourselves, and some of our neighbors, until we make them wholly of none effect.” What a warning this is to Christians who find themselves drawn to conflict!

Next Time

For next week, as you might expect, we will read the ninth and tenth signs of true religious affections. This will leave us just two more to cover!

Your Turn

As always, I am eager to know what you gained from this part of the book (and to know that I’m not the only one left reading). Feel free to post comments below or to write about this on your own blog (and then post a comment linking us to your thoughts). Do not feel that you can only say anything if you are going to say something that will wow us all. Just add a comment with some of the things you gained from the this week’s reading. The discussion in the past weeks really has been very helpful to me and to others. So please keep it up!

I receive a lot of books in the mail. A lot of books. Choosing which ones I am going to read and review is always a bit of a chore. This morning I tidying up the disaster area that is my office floor and was trying to figure out which of the books would be added to my “to-read” bookcase and which would be filed in the other bookcases unread and forlorn. I jotted down the list of books that have shown up just this week and thought I’d share it with you (maybe so you can sympathize with the difficult task of choosing the two or three I’ll actually be able to make time for). So here is a breakdown of the books I received this week along with a brief assessment of whether or not I am likely to read and review each one.

In the Beginning: The Art of Genesis: A Pop-Up Book. Likely. Undoubtedly the most unique book I’ve received in a long time, this is a pop-up book with art based on the book of Genesis. It’s beautifully done; however, there is a good bit of text that accompanies the art. Obviously my assessment of the book will have to depend on whether that text is consistent with Scripture or if the author has taken a lot of liberties. My two year-old will undoubtedly destroy the book the first opportunity she gets. Has a pop-up book ever survived a toddler?

Zion’s Christian Soldiers?: The Bible, Israel and the Church by Stephen Sizer. Very unlikely. I know very little about the topic and am just not all that interested in it.

The Prodigal God: Recovering the Heart of the Christian Faith by Tim Keller. Near 100%. This is an advance copy of the manuscript since the book isn’t due for release until October 30. I’ll almost definitely read and review this one.

Desire and Deceit: The Real Cost of the New Sexual Tolerance by Al Mohler. Near 100%. I admire Mohler a lot and a quick skim through this book was enough for it to grab my attention. I’ve read his other three books, so why stop now?

Wild Goose Chase: Reclaim the Adventure of Pursuing God by Mark Batterson. Not likely. I read the first chapter and found it slow-going. He seems to want to write like Mark Buchanan but can’t pull it off. Plus, it’s part two of another book I haven’t read, so I don’t have the proper context for it.

Knowing Right from Wrong: A Christian Guide to Conscience by Thomas Williams. My conscience probably wouldn’t allow me to read a book about conscience written by a theology teacher at the Regina Apostolorum Pontifical University.

Living for God’s Glory: An Introduction to Calvinism by Joel Beeke. Probable. It’s longer than I had expected and, since it’s from Beeke, it’s going to be dense. And while it’s not like I’m itching to read another introduction to Calvinism, this one does look very good.

Christless Christianity: The Alternative Gospel of the American Church. Very likely. This is Michael Horton’s forthcoming book and it looks excellent. This is only in manuscript form but at least it’s bound and not just a stack of 8.5 x 11 sheets of paper.

Worldliness: Resisting the Seduction of a Fallen World by C.J. Mahaney. 50/50 at best. I want to read it but may not be able to squeeze it in. It has already been reviewed at Discerning Reader so that means I may need to prioritize other books.

Five Things Every Christian Needs to Grow by R.C. Sproul. Probable. It’s a small book and looks very readable. The more I read of Sproul the more I come to respect him as a teacher and I’m eager to check out what looks like a good introductory book.

Embryo: A Defense of Human Life by Robert P. George and Christopher Tollefsen. Probable if it doesn’t get too technical. I recently tried reading a book called The Cell’s Design that was interesting but obviously written for people way smarter than I am. Hopefully this one is for normal guys like me.

The Prince’s Poison Cup by R. C. Sproul and Justin Gerard. Definitely. Actually, I have already read it to the kids. I have it in PDF format and sat them down in front of my computer to read it to them. It’s an excellent book and wonderfully illustrated. The kids loved it.

The Proverbs Driven Life: Timeless Wisdom for Your Words, Work, Wealth, and Relationships by Anthony Selvaggio. Probable. I’ve yet to find a Shepherd Press book that hasn’t been worth my time.

Radical Womanhood: Feminine Faith in a Feminist World by Carolyn McCulley. 50/50. I really like Carolyn and am eager to read the book. However, another person will be reviewing it for Discerning Reader so that may make it fall off my list (just like Worldliness).

Family Worship for the Reformation Season by Ray Rhodes. Very likely. Ray’s a nice guy and even let me preach at his church once. So I’ll give the book a shot.

Pope John Paul II: An Intimate Life by Caroline Pigozzi. Unlikely. It looks like a somewhat less-than-balanced life of John Paul II. I’m not too interested in reading a life of the Pope and even more so when the cover says “The Pope I Knew So Well.”

Invitation: Billy Graham and the Lives God Touched by Basyle and Aram Tchividjian. Unlikely. It’s a nice-looking book but I’ve only got so much time.

One Year of Dinner Table Devotions by Nancy Guthrie. No chance. I do not use devotionals and do not often review them.

Simple Small Groups by Bill Search. Unlikely. I am participating in a small group this year but I don’t think I’ll read a book about them.

Under God’s Smile: The Trinitarian Blessing of 2 Corinthians 13:14 by Derek Prime. Unlikely. Too niche to be of much interest to me.

Look After Your Voice: Taking Care of the Preacher’s Greatest Asset by Mike Mellor. No chance, but I will be passing it along to my pastor who has expressed interest in it and may just review it on his blog. I’m sure he’ll find it a valuable read. It does look like a good book for its niche audience.

Israel: Land of Promise, Faith and Beauty by Paul Williams and Clive Anderson. No chance, unless I find myself traveling to Israel this year. I do like these travel guides from DayOne, but I won’t review them unless I’m actually using the guide. (Note to DayOne—send me to any of these places and I’ll review your guide!)

Discipline with Care: Applying Biblical Correction in Your Church by Stephen McQuoid. Not likely. Once again, it’s a bit too niche. Plus, there are a couple of other DayOne titles that are higher on my list.

Jesus Wants to Save Christians: A Manifesto for the Church in Exile by Rob Bell and Don Golden. Likely. I can’t stand Rob Bell’s books as his writing style really offends me. But I’ll probably plow through the book regardless. It may be burdensome, but at least it’s not long. Plus, I’ve already read two chapters.

If you do the math, you’ll see that I can’t possibly read all of the ones I’ve marked as likely or very likely. What to do…

I am guessing that the majority of the readers of this site do not read the “Reading Classics Together” posts. And, unless you’re reading the books along with us, why would you? But today (if you’ve read this far) I’d like you to read one. I think you’ll find it immensely useful. I am going to do little more than provide some quotes from Edwards, hoping it will give you a sense as to just how great and how applicable are his writings. These are drawn from The Religious Affections in a section where Edwards is explaining in what true affections, true Christianity, consists. In this section he says “Gracious affections are attended with evangelical humiliation.”

Here is how he defines his term. “Evangelical humiliation is a sense that a Christian has of his own utter insufficiency, despicableness, and odiousnesss, with an answerable frame of heart.” He compares this with legal humiliation which is a kind of false humility which may extend to any person. And he spends this chapter explaining the difference, showing that a true Christian will be marked by true humility. From here on out, you’re reading pure Edwards. There may be little flow from paragraph-to-paragraph as they are drawn from different parts of the chapter.

It concerns us greatly to look at this humiliation, as one of the most essential things pertaining to true Christianity. This is the principal part of the great Christian duty of self-denial. That duty consists in two things, viz., first, in a man’s denying his worldly inclinations, and in forsaking and renouncing all worldly objects and enjoyments; and, secondly, in denying his natural self-exaltation, and renouncing his own dignity and glory and in being emptied of himself; so that he does freely and from his very heart, as it were renounce himself, and annihilate himself. Thus the Christian does in evangelical humiliation.

It is inexpressible, and almost inconceivable, how strong a self-righteous, self-exalting disposition is naturally in man; and what he will not do and suffer to feed and gratify it: and what lengths have been gone in a seeming self-denial in other respects, by Essenes and Pharisees among the Jews, and by Papists, many sects of heretics, and enthusiasts, among professing Christians; and by many Mahometans; and by Pythagorean philosophers, and others among the Heathen; and all to do sacrifice to this Moloch of spiritual pride or self-righteousness; and that they may have something wherein to exalt themselves before God, and above their fellow creatures.

The deceitfulness of the heart of man appears in no one thing so much as this of spiritual pride and self-righteousness. The subtlety of Satan appears in its height, in his managing of persons with respect to this sin. And perhaps one reason may be, that here he has most experience; he knows the way of its coming in; he is acquainted with the secret springs of it: it was his own sin. Experience gives vast advantage in leading souls, either in good or evil.

He that has much grace, apprehends much more than others that great height to which his love ought to ascend; and he sees better than others, how little a way he has risen towards that height. And therefore estimating his love by the whole height of his duty, hence it appears astonishingly little and low in his eyes. And the eminent saint, having such a conviction of the high degree in which he ought to love God, this shows him, not only the littleness of his grace, but the greatness of his remaining corruption. In order to judge how much corruption or sin we have remaining in us, we must take our measure from that height to which the rule of our duty extends: the whole of the distance we are at from that height, is sin.

How can we rationally suppose the most eminent saints on earth appear to them [heavenly beings], if beheld any otherwise than covered over with the righteousness of Christ, and their deformities swallowed up and hid in the coruscation of the beams of his abundant glory and love? How can we suppose our most ardent love and praises appear to them, that do behold the beauty and glory of God without a veil? How does our highest thankfulness for the dying love of Christ appear to them, who see Christ as he is, who know as they are known, and see the glory of the person of him that died, and the wonders of his dying love, without any cloud of darkness? And how do they look on the deepest reverence and humility, with which worms of the dust on earth approach that infinite Majesty which they behold? Do they appear great to them, or so much as worthy of the name of reverence and humility, in those that they see to be at such an infinite distance from that great and holy God, in whose glorious presence they are? The reason why the highest attainments of the saints on earth appear so mean to them, is because they dwell in the light of God’s glory, and see God as he is. And it is in this respect with the saints on earth, as it is with the saints in heaven, in proportion as they are more eminent in grace.

Christian affections are like Mary’s precious ointment that she poured on Christ’s head, that filled the whole house with a sweet odor. That was poured out of an alabaster box; so gracious affections flow out to Christ out of a pure heart. That was poured out of a broken box; until the box was broken, the ointment could not flow, nor diffuse its odor; so gracious affections flow out of a broken heart. Gracious affections are also like those of Mary Magdalene (Luke 7 at the latter end), who also pours precious ointment on Christ, out of an alabaster broken box, anointing therewith the feet of Jesus, when she had washed them with her tears, and wiped them with the hair of her head. All gracious affections that are a sweet odor to Christ, and that fill the soul of a Christian with a heavenly sweetness and fragrancy, are broken-hearted affections. A truly Christian love, either to God or men, is a humble broken -hearted love. The desires of the saints, however earnest, are humble desires. Their hope is a humble hope; and their joy, even when it is unspeakable, and full of glory, is a humble broken-hearted joy, and leaves the Christian more poor in spirit; and more like a little child, and more disposed to a universal lowliness of behavior.

If you are reading the classics with us, please read sections VII and VIII for next week (they are reasonably short and shouldn’t pose too much difficulty when doubled-up).

Thursdays are the day I dedicate to reading and writing about the classic books of the Christian faith. We’re well into Jonathan Edwards’ Religious Affections and have been moving at about a chapter (or heading) per week. This week I did not live up to my end of the bargain. It was one of those crazy weeks where it seems I spent more time out of the house than in and where the time I spent in the house was dedicated to everything but reading. So with my apologies I am going to have to bump this week’s reading into next week. Hopefully this gives us all a chance to take a breather and catch up with our reading. I’ll bring you the next update next Thursday. Sorry!