‘Tis very true that all grace and goodness in the hearts of the saints is entirely from God: and they are universally and immediately dependent on him for it. But yet these persons are mistaken, as to the manner of God’s communicating himself and his Holy Spirit, in imparting saving grace to the soul. He gives his Spirit to be united to the faculties of the soul, and to dwell there after the manner of a principle of nature; so that the soul, in being indued with grace, is indued with a new nature: but nature is an abiding thing. All the exercises of grace are entirely from Christ: but those exercises are not from Christ, as something that is alive, moves and stirs something that is without life, and yet remains without life; but as having life communicated to it; so as through Christ’s power, to have inherent in itself, a vital nature. In the soul where Christ savingly is, there he lives. He don’t only live without it, so as violently to actuate it; but he lives in it; so that that also is alive. Grace in the soul is as much from Christ, as the light in a glass, held out in the sunbeams, is from the sun. But this represents the manner of the communication of grace to the soul, but in part; because the glass remains as it was, the nature of it not being at all changed, it is as much without any lightsomeness in its nature as ever. But the soul of a saint receives light from the Sun of Righteousness, in such a manner, that its nature is changed, and it becomes properly a luminous thing: not only does the sun shine in the saints, but they also become little suns, partaking of the nature of the fountain of their light. In this respect, the manner of their derivation of light, is like that of the lamps in the tabernacle, rather than that of a reflecting glass; which though they were lit up by fire from heaven, yet thereby became, themselves burning shining things. The saints don’t only drink of the water of life, that flows from the original fountain; but this water becomes a fountain of water in them, springing up there, and flowing out of them; John 4:14 and ch. 7:38–39. Grace is compared to a seed implanted, that not only is in the ground, but has hold of it, has root there, and grows there, and is an abiding principle of life and nature there.
Jonathan Edwards, Religious Affections, ed. John E, Smith, The Works of Jonathan Edwards, vol. 2 (New Haven: Yale University Press, 1959). pp. 342-343.