(Post by Joseph Grigoletti)

Book Review: To The Rising Generation: Addresses Given to Children and Young Adults
Author: Jonathan Edwards
Buy here 

Introduction:
Jonathan Edwards is considered to be one of the greatest American theologians of all time. His books continue to encourage, teach, and convict countless people, and this collection of his sermons is no different. To The Rising Generation is a wonderful addition to any layperson’s library. Personally, I have been wanting to read this book for some time now, and I got the opportunity to do so as Reformation Heritage Books sent me a copy to review.

In this review, I will look at three areas. First, the physical book itself. Second, the theology; and Third, the doctrinal applications found in it. I want to divide the review into these three sections because I believe that writing or reading for the sake of oneself alone is harmful to both the writer and the reader; there must be a proper focus in all we do so that the glory of Christ will be seen. It is my hope that these sections will provide just that.

The book itself:
My initial impressions of the book were very positive. I know you’re not supposed to judge a book by its cover, but the glossy dust cover is really beautiful and a delight to look at. Inside, the font is rather large and doesn’t quite suit the book, and another problem in terms of size is the size of the margins. When reading Edwards, it’s almost a necessity that you take notes and write your thoughts down to interact with this great theologian and learn from him. Wider margins would make this so much easier. In this case, I simply underlined and used a number system with a personal notebook; but it’s generally preferred to write notes in the book itself. But in all, the book is of amazing quality. It’s clear that Soli Deo Gloria wanted this book to last a long time – which is so important for anyone who buys books. I believe Soli Deo Gloria exceeds any other publisher when it comes to quality of cloth-bound books.

In all, it would be a big mistake to try to find these sermons online and print them out yourself. If you want to keep these sermons, you will definitely want to buy this book.

The Theology:  
I first encountered Edwards in a high school class at the age of 16 through his infamous sermon Sinners in the Hands of an Angry God. That one-hour class more than five years ago changed how I viewed God; He went from being just one of my many friends, to being my Holy God. It is somewhat ironic that it was through secular school curriculum that I discovered Reformed Theology.

Dr. Joel Beeke described Edwards as “intellectually brilliant, multifaceted in his interests, and abundantly creative. Spiritually, he was profound, reflective experiential, and intense.” This book, To the Rising Generation, reveals Edwards not as the brilliant theologian who wrote Religious Affections or The Freedom of the Will, but rather as a pastor of a local church who gave himself to be used by God in the sanctification of young people. I’m not sure if I’m still considered young at the age of 21, but there was much in this book that fed my soul regardless.

Edwards said that “when a young person has not only morality, but true grace, this is especially lovely in the sight of God Himself,” and that “God will be more ready to bestow converting grace on those who seek it earnestly while young since He loves His own glory; for the conversion of young people is more to the glory of God than the conversion of others.” These two statements made me think deeply about the mystery of my own sovereign election, and also what unconditional election actually means. I don’t know if Edwards is correct here, however, there is a certain logic to what he says that I find beautiful. The idea that “youth is the best and prime of our life, and we ought not to turn God off with evil days, days wherein we ourselves have no pleasure” is an encouragement to young people – especially those in high school and junior high – to continue to persevere in their faith – particularly for those who attend public or nominal Christian schools. Being young gives you the “freest opportunity to spend [your] time in seeking God” and it is a time that should be used to grow in grace, rather than wasting it doing trivial things. Why should young people be encouraged to focus on the things of God as opposed to the things of this temporal world? Because God, in His providence, has usually given them the most free time to read, pray, fast, serve others, etc., and they have the responsibility and obligation to redeem that time for the good of themselves and others.

Another aspect of Edwards’ writings here that I would like to mention is his focus on death. Edwards lived in a time when people actually believed in heaven and hell, and Edwards’ theology is based on this assumption. This was the motivation for his preaching. He so thoroughly understood the terrors of hell and the loveliness and beauty of heaven, that it spurred him on to preaching; it was just something he had to do. He had to try to persuade sinners to seek salvation because he loved them and knew God’s promise of divine judgment that would be upon them. In the 21^st Century, Christians often affirm with our lips the existence of hell, yet we refuse to share the gospel of the Saviour we claim has saved us.

Young people need to remember that justification is by faith, not by age. God calls parents to share the gospel with their children, and not to simply assume that they are saved because of their young age, cuteness, seeming “innocence,” or even because of their own faith as the parent. This was something Edwards knew on the day he preached at the funeral of his beloved daughter. This is a powerful testimony to the greatness of God, as Edwards talked about the signs of conversion that were found in his daughter’s life, as opposed to just assuming she was saved. He used her early death to preach the gospel to the lost.

Doctrinal Application:
The Church has an obligation to realize that being young is a hard yet wonderful time. It is a unique time in an individual’s life that can be used to prepare them for either lifelong piety, or a life of sin. This is why it is vital that older folk take up the Apostle’s call for discipleship and help whoever we can, because they are the future of the church of Christ.

Another practical application to think of is that of youth ministry. In this economy, one of the last ministries we should cut funding for is youth ministry. According to Campus Crusade for Christ, most people come to Christ between the ages of 15 and 27, and even though God works in all people at any age, there is something unique and special about those particular years. It is important to be mindful of this, and to do what we can to reach out to youth.

Final Thoughts: 
This is a book that should be given to all young people between the ages of 16-21.  The reason I would not recommend it to those younger is because Edwards can be difficult to read. A friend of mine was looking at the book and made the comment: “this man is the master of the redundant and run-on sentence!” Most people tend to react that way the first time they pick up Edwards’ books. One must read his work regularly in order to truly be able to read with some ease and to profit from him. So, don’t let the smaller size of this book fool you – it will not be an easy read for younger kids. But for those a bit older, if they put in the effort to read Edwards, they will profit from him greatly.

This would make a great small group study, or would be great to use in a Senior High study. For young adults, pastors, elders, or layperson, this book is very useful. I give it 4 ½ out of 5 stars.

The Religious Affections was quite hard to read due to Edwards’ overuse of commas, colons, and semicolons. His sentences never seemed to stop thinking. What I mean by this is that Edwards’ thoughts tend to be so deep and so long that he would barely give the reader time to rest his brain while reading the book. As the reader, you must constantly be entirely into this book or you’ll be lost in a matter of seconds. I have not thought so much while reading in a long, long time; but I have also not read a book more soul convicting, mind captivating, and heart grasping than this book by Jonathan Edwards.
What I found quite intriguing was the number of books I came across that commentated on this book, and how many authors have already given their own interpretation of this particular book due to its heaviness of material and ideas that Edwards goes over. But this does not mean that we shouldn’t plow along and walk through the deep trenches of his writings. As Sam Strom says in his interpretation of The Religious Affections,

“The theology of Jonathan Edwards and his insight into the nature of religious experience are simply too important, too relevant, and too enriching to sacrifice on the altar of some lofty ideal that is beneath his (and our) dignity to make his work accessible to a more general audience.”

Therefore, my plan to is go over each of the major sections, and while doing that, to cover one key idea, sign, theological importance, or whatever it may be in that section that I personally found most important.

I.    Concerning the Nature of the Affections, and Their Importance in Religion

Jonathan Edwards does not beat around the bush when it comes to explaining what he believes or what he knows to be true. In this first section he gives ten evidences that you should be able to find in a true believer regarding their affections. Edwards deems that the outside of the believer should clearly show whether or not he is a Spirit-filled believer. From the first evidence he gives, Edwards states, “for who will deny that true religion consists in a great measure in vigorous and lively actings of the incarnation and will of the soul, or the fervent exercises of the heart?”  Edwards reveals why God gave the human nature affections, how men’s souls are taken captive by the Word of God, how the Holy Scriptures cause affections, how the Scriptures take us to the chief end of all affections, and even how other saints in Scriptures have experienced such holy affections.

Characteristically, Edwards first makes the point he is trying to get across and then secondly gives his reasoning of it, always using the Scriptures. In this book, this process specifically shows the nature of the affections and their importance to religion. For example: In this section Edwards gives his evidence that true religion is found in the affection of the heart. He then goes deeper than simply stating what he believes, and moves to explain his reasoning behind what he believes to be true. Edwards gives example after example of his belief to back the point he is trying to get across. He shows from Scripture the affection of the heart and how it can bring displeasure to Christ in the hardening of the heart.  He also gives both the negative and the positive aspects of the point he is covering, giving Scriptural reference of how the heart should not be (negative), and explaining the proper affections that the heart should practice (positive).
Although this section is small in length, its depth is measureless. Edwards expounds that true religion is shown and revealed in the reflections and actions of the life of one who says he is a believer, and also explains the twofold function of the heart – one which understands, and the other which determines your views or will.

II.    Showing What Are No Certain Signs That Religious Affections Are Truly Gracious, or That They Are Not

In the second part of The Religious Affections, Jonathan Edwards lays out a number of areas in a believer’s life that are often said to be true signs of religion, but really are not. No matter the greatness or the effects of the affection, these alone do not determine true signs of religion. Edwards not only deals with these, but also with other signs such as excessive excitement, intense affections, the appearance of love, knowing texts of Scripture, joys following a certain order, and zeal of following the Christian duty. One area of interest that stuck out to me in particular was how Edwards did not use the Scriptures as the only way that affections may occur. Rather, he makes it clear that the affections that the believer may have on occasion come about from the fruit of the right use of Scripture, and not merely Scripture alone.

In this section Edwards also gives Scriptural basis from his personal observation of others. He clearly and straightforwardly gives not only Scriptural reference, but also everyday experiences pertaining to each affection.  This second part of The Religious Affections is presented as the experiential section, which Edwards uses in showing the Christian faith. It details the significance and importance of how the believer ought to be – and can be – sure of his affections of what he believes in order for others to understand also. Jonathan Edwards’ reason for dealing with this is very helpful when he gives personal examples, and it is that which makes it experiential.  Edwards shows best that a spiritual truth is not the affection itself, but is what may cause the religious affection in the heart. For example, he says, “That which many call the witness of the spirit… This kind of knowledge, knowing that a certain person is converted and delivered from hell and entitled to heaven, is no divine sort of knowledge in itself.”

One of the astounding facts that Jonathan Edwards writes about here is how the physical manifestations do not clearly reveal the work of the Holy Spirit. I found this section quite intriguing because this issue was not only evident in the 18th century, but is also the same problem in modernity and post modernity.  Just because someone acts as though they speak in tongues, or writes spiritually profound material, or attends church, does not mean that they are a believer of the work of the Holy Spirit. This problem existed in Edwards’ day, and appears as though it has forever been this way with those who let their affections override the authority of Scripture. Although a person says that their “full intention is not harmful to the spirit,” their work can be ever deceitful to the body of Christ and even harmful to those who follow an experience-based faith.

Structurally, part two is not nearly as difficult to read as the first part, but seems to be longer in sentence structure. But thanks to the powerful and compelling content, this is not a deterrent when it comes to reading it.

III.    Showing What Are Distinguishing Signs of Truly Gracious and Holy Affections

Part three of Jonathan Edwards’ The Religious Affections, clearly shows the uniqueness of his theology. Here Edwards reveals how true affections that are spiritual differ from those that are not. Edwards shows his concern about allowing gracious affections to be the source of what enables a person to discern the way that they live.  He then goes on to show how affections arise from the influences and operations that happen spiritually in the heart. In other words, the man who is a spiritual born again believer is not like the natural man, in the sense that only the affections of a spiritual man represent the things of the Spirit of God. This is what Jonathan Edwards spends his time breaking down in nearly 250 pages: how the spiritual man is to discern his affections so that they outwardly reveal the Spirit of God. Edwards then makes the claim that being a spiritual person does not merely mean that the believer will want or try to have affections that resemble the Triune God, but they will fully signify a full relationship with the Triune God, resembling that in their affections.

Near the end of Edwards’ book he focuses on the affections that a believer should live out like Christ. Affections such as love, meekness, quietness, forgiveness, and mercy are to be shown clearly in the life of the believer so that the affections resemble the One who laid down His life: Christ. Edwards says it best like this,

“The evidence of this in Scripture is very abundant, if we judge the nature of Christianity and the proper spirit of the Gospel by the Word of God, this spirit is what may, by the way of eminency, be called the Christian spirit: and may be looked upon as the true and distinguishing position of the hearts of Christians as Christians.”

What Edwards was trying to get across was that, for example, the Sermon on the Mount was Christ preaching to live affections like that of Himself. Matthew 5:5, 7, 9 says, “Blessed are the meek, blessed are the merciful and blessed are the peace makers”… these are the characteristics of one who bears witness of the Spirit; the one who reveals Who is manifested in him.

The whole section can ultimately be narrowed down into a few sentences, showing how the Lord’s operation upon the mind of the natural man works in making him spiritual, so that he is able to discern the characteristics that lie in the person, the will, and the work of Christ. These affections will then glorify God to His utmost, which is a perfect example of what Paul states in Galatians 5:16: “walk in the spirit and you will not fulfill the lusts of the flesh.”

Purchase @ RHB

“Many people have never read Edwards, but after reading this interview, there may be some who want to see what he is all about. Do you have any suggestions of which of Edwards’s writings would be a good place for them to start?”

To which Dr. Haykin replied, “I would begin with his A Faithful Narrative of a Surprising Work of God, the account of the revival in his church in Northampton, Mass., in 1734-1735 (this is found in Banner of Truth’s Jonathan Edwards on Revival). Then, maybe his sermon “Heaven is a World of Love” (this is the last chapter of Charity and Its Fruits). Then, The Religious Affections. And of course, I would recommend “A Sweet Flame!”

We at Reformation Heritage Books would like to take the time in this post to focus on the book that Dr. Haykin stressed would be a great place to start in learning about Jonathan Edwards. A Sweet Flame was written by Dr. Michael Haykin who introduces to the readers the piety and spirituality of Jonathan Edwards. This biographical sketch of Jonathan Edwards done by Dr. Haykin reveals the importance f the New England ministers had on Scripture, family piety, and the church’s reliance upon God. Here Dr. Haykin gives 26 sections of different letters in which Jonathan Edwards had written, letters written from Edwards’s family upon his death, and an appendix drawing upon Edwards’s last will and the inventory of his estate.

This book is only number two of the many books to come in a series, which Dr. Michael Haykin is working on. This series of books will cover profiles in Reformed Spirituality, and are designed to show the piety and spirituality of the Reformed tradition by presenting descriptions of the lives of particular Christians with selected passages from their works. This combination of biographical sketch and collected portions from primary sources gives a taste of the treated person’s contribution to our spiritual heritage and some direction as to how the reader can find further edification through works of those people treated in this series. Under the guidance of series editors Dr. Joel R. Beeke and Dr. Michael A. G. Haykin, “Profiles in Reformed Spirituality” promises to provide a valuable primer to our rich Reformed heritage.

Some of the volumes which have already be published are, A Consuming Fire: The Piety of Alexander Whyte, A Sweet Flame: Piety in the Letters of Jonathan Edwards, and Devoted to the Service of the Temple: Piety, Persecution, and Ministry in the Writings of Hercules Collins.

Still to come in the series of “Profiles in Reformed Spirituality” are volumes over, Samuel Pierce, Horatius Bonar, Thomas Goodwin, John Owen, John Calvin and George Swinnock.

Jonathan Edwards said, “Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these resolutions, so far as they are agreeable to his will, for Christ’s sake.”

1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad’s of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec.22 and 26, 1722.

42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s, agreeable to what is to be found in Saturday, January 12. Jan.12, 1723.

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.

57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13 1723.

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

If you would like to read the rest of Jonathan Edwards’s Resolutions, you can do so by clicking here. You can as well purchase these Resolutions by clicking here. You can buy Jonathan Edwards 2 volume works at Reformation Heritage books by clicking here. There is also other material that RHB sells about Jonathan Edwards and authored by Jonathan Edwards, by clicking here.