excel some converted men in their fruits;
and no one ignorant of doctrinal theology could guess by mere every-day
inspection of the "accidents" of the two groups of persons before him,
that their substance differed as much as divine differs from human
substance.

[125] Edwards says elsewhere: "I am bold to say that the work of God
in the conversion of one soul, considered together with the source
foundation, and purchase of it, and also the benefit, end, and eternal
issue of it, is a more glorious work of God than the creation of the
whole material universe."

The believers in the non-natural character of sudden conversion have
had practically to admit that there is no unmistakable class-mark
distinctive of all true converts. The super-normal incidents, such as
voices and visions and overpowering impressions of the meaning of
suddenly presented scripture texts, the melting emotions and tumultuous
affections connected with the crisis of change, may all come by way of
nature, or worse still, be counterfeited by Satan. The real witness of
the spirit to the second birth is to be found only in the disposition
of the genuine child of God, the permanently patient heart, the love of
self eradicated. And this, it has to be admitted, is also found in
those who pass no crisis, and may even be found outside of Christianity
altogether.

Throughout Jonathan Edwards's admirably rich and delicate description
of the supernaturally infused condition, in his Treatise on Religious
Affections, there is not one decisive trait, not one mark, that
unmistakably parts it off from what may possibly be only an
exceptionally high degree of natural goodness. In fact, one could
hardly read a clearer argument than this book unwittingly offers in
favor of the thesis that no chasm exists between the orders of human
excellence, but that here as elsewhere, nature shows continuous
differences, and generation and regeneration are matters of degree.

All which denial of two objective classes of human beings separated by
a chasm must not leave us blind to the extraordinary momentousness of
the fact of his conversion to the individual himself who gets
converted. There are higher and lower limits of possibility set to
each personal life. If a flood but goes above one's head, its absolute
elevation becomes a matter of small importance; and when we touch our
own upper limit and live in our own highest centre of energy, we may
call ourselves saved,