Jonathan Edwards Selected Shor
their own strength, till they are discouraged, and despair of helping themselves. The prodigal son first strove to fill his belly with the husks which the swine did eat. But when he despaired of being helped in that way, then he came to himself, and entertained thoughts of returning to his father's house.
2. God sometimes, by a particular assistance of the understanding, enables men to see so much of their own hearts, as at once causes them to despair of helping themselves. He sometimes convinces them by their own trials, suffering them to try a long time to effect their own salvation, until they are discouraged. But God, if he pleases, can convince men without such endeavors of their own, and sometimes he does so, as must be the case in many sudden conversions, of which the instances are not unfrequent. By revealing to them their own hearts, he sometimes enables them to perceive that they are so remote from the exercise of love to God, of faith, and of every other Christian grace, as well as from the possession of the least degree of spiritual light, that they despair of ever bringing themselves to it. They perceive that within their souls all is darkness as darkness itself, and as the shadow of death, and that it is too much for them to cause light. They find themselves dead to anything good, and therefore despair of bringing themselves to the performance of gracious acts. Thus we have shown that it is God's ordinary manner, before he reveals his redeeming mercy to the souls of men, to make them sensible of their sinfulness and danger, of their desert of the divine wrath, and of their utter helplessness in themselves. This we have shown to be most accordant with the Holy Scriptures, as well as with God's method of dealing with mankind in other things. And we have shown in an imperfect manner how, and by what means, it is that God thus convinces men. This work is what Christ speaks of, as one part of the work of the Holy Ghost, John 16:8, "When he is come, he will convince the world of sin, and of righteousness, and of judgment." It is God's manner to convince men of sin, before he convinces them of righteousness.
I come now to show the reasons of the doctrine.
The propriety of such a method of proceeding is very obvious. How agreeable to the divine wisdom does it seem that the sinner should be brought to such a conviction of his danger and misery, as to perceive his utter incapacity to help himself by any strength or contrivance of his own, and his entire unworthiness of God's help, and desert of his wrath. That he should be brought to acknowledge that God, in the exercise of his holy sovereignty, may with perfect justice deal thus with him before he appears in his pardoning mercy and love as his helper and friend. A man who is converted is successively in two exceedingly different states: first, a very miserable, wretched state of condemnation, and then in a blessed condition, a state of justification. How agreeable, therefore, does it seem to the divine wisdom, that such a man should be conscious of this: first, of his miserable, condemned state, and then of his happy state; that, as he is really first guilty, and under a deep desert of hell, before he is really pardoned and admitted to God's favor, so he should first be conscious that he is guilty, and under such a desert of hell, before he is conscious of being the object of pardoning and redeeming mercy and grace. But the propriety of God's thus dealing with the souls of men will appear perhaps better by considering the following reasons: