Christian Classics
‹ Religious Affections
Contents
IntroductionPart I. Concerning the nature of the affections and their importance in religion. · Part 1Part I. Concerning the nature of the affections and their importance in religion. · Part 2Part I. Concerning the nature of the affections and their importance in religion. · Part 3Part II. Showing what are no certain signs that religious affections are gracious, or that they are Not.I. It is no sign one way or the other, that religious affections are very great, or raised very high.II. It is no sign that affections have the nature of true religion, or that they have not, that they have great effects on the body.III. It is no sign that affections are truly gracious affections, or that they are not, that they cause those who have them to be fluent, fervent, and abundant, in talking of the things of religion.IV. It is no sign that affections are gracious, or that they are otherwise, that persons did not make them themselves, or excite them of their own contrivance and by their own strength.V. It is no sign that religious affections are truly holy and spiritual, or that they are not, that they come with texts of Scripture, remarkably brought to the mind.VI. It is no evidence that religious affections are saving, or that they are otherwise, that there is an appearance of love in them.VII. Persons having religious affections of many kinds, accompanying one another, is not sufficient to determine whether they have any gracious affections or no.VIII. Nothing can certainly be determined concerning the nature of the affections, by this, that comforts and joys seem to follow awakenings and convictions of conscience, in a certain order.IX. It is no certain sign that the religious affections which persons have are such as have in them the nature of true religion, or that they have not, that they dispose persons to spend much time in religion, and to be zealously engaged in the external duties of worship.X. Nothing can be certainly known of the nature of religious affections by this, that they much dispose persons with their mouths to praise and glorify God.XI. It is no sign that affections are right, or that they are wrong, that they make persons that have them exceeding confident that what they experience is divine, and that they are in a good estate.XII. Nothing can be certainly concluded concerning the nature of religious affections, that any are the subjects of, from this, that the outward manifestations of them, and the relation persons give of them, are very affecting and pleasing to the truly godly, and such as greatly gain their charity, and win their hearts.Part III.I. Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine. · Part 1I. Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine. · Part 2I. Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine. · Part 3I. Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine. · Part 4II. The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.III. Those affections that are truly holy, are primarily founded on the loveliness of the moral excellency of divine things.IV. Gracious affections do arise from the mind's being enlightened, richly and spiritually to understand or apprehend divine things.V. Truly gracious affections are attended with a reasonable and spiritual conviction of the judgment, of the reality and certainty of divine things.VI. Gracious affections are attended with evangelical humiliation. · Part 1VI. Gracious affections are attended with evangelical humiliation. · Part 2VI. Gracious affections are attended with evangelical humiliation. · Part 3VII. Another thing, wherein gracious affections are distinguished from others, is, that they are attended with a change of nature.VIII. Truly gracious affections differ from those affections that are false and delusive, in that they tend to, and are attended with the lamblike, dovelike spirit and temper of Jesus Christ.IX. Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit.X. Another thing wherein those affections that are truly gracious and holy, differ from those that are false, is beautiful symmetry and proportion.XI. Another 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.XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 1XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 2XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 3XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 4XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 5XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 6XII. Gracious and holy affections have their exercise and fruit in Christian practice. · Part 7Acknowledgements

Jonathan Edwards · 22 of 42

I. Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine. · Part 4

And indeed the apostle, when in that, Rom. 8:16, he speaks of the Spirit's bearing witness with our spirit that we are the children of God, does sufficiently explain himself, if his words were but attended to. What is here expressed is connected with the two preceding verses, as resulting from what the apostle had said there as every reader may see. The three verses together are thus: "For as many as are led by the Spirit of God, they are the sons of God: for ye have not received the spirit of bondage again to fear; but ye have received the spirit of , whereby we cry, Abba, Father: the Spirit itself beareth witness with our spirits that we are the children of God." Here, what the apostle says, if we take it together, plainly shows that what he has respect to, when he speaks of the Spirit's giving us witness or evidence that we are God's children, is his dwelling in us, and leading us, as a spirit of , or spirit of a child, disposing us to behave towards God as to a Father. This is the witness or evidence which the apostle speaks of that we are children, that we have the spirit of children, or spirit of . And what is that but the spirit of love? There are two kinds of spirits the apostle speaks of, the spirit of a slave or the spirit of bondage, that is fear; and the spirit of a child, or spirit of , and that is love. The apostle says, we have not received the spirit of bondage, or of slaves, which is a spirit of fear; but we have received the more ingenuous noble spirit of children, a spirit of love, which naturally disposes us to go to God as children to a father, and behave towards God as children. And this is the evidence or witness which the Spirit of God gives us that we are his children. This is the plain sense of the apostle; and so undoubtedly he here is speaking of the very same way of casting out doubting and fear and the spirit of bondage, which the Apostle John speaks of, 1 John 4:18, viz., by the prevailing of love, that is the spirit of a child. The spirit of bondage works by fear, the slave fears the rod: but love cries, Abba, Father; it disposes us to go to God, and behave ourselves towards God as children; and it gives us clear evidence of our union to God as his children, and so casts out fear. So that it appears that the witness of the Spirit the apostle speaks of, is far from being any whisper, or immediate suggestion or revelation; but that gracious holy effect of the Spirit of God in the hearts of the , the disposition and temper of children, appearing in sweet childlike love to God, which casts out fear, or a spirit of a slave.

And the same thing is evident from all the context: it is plain the apostle speaks of the Spirit, over and over again, as dwelling in the hearts of the as a gracious principle, set in opposition to the flesh or corruption: and so he does in the words that immediately introduce this passage we are upon, ver. 13, "For if ye live after the flesh, ye shall die: but if ye through the Spirit do the deeds of the flesh, ye shall live."

Indeed it is past doubt with me, that the apostle has a more special respect to the spirit of , or the spirit of love, or spirit of a child, in its more lively actings; for it is perfect love, or strong love only, which so witnesses or evidences that we are children as to cast out fear, and wholly deliver from the spirit of bondage. The strong and lively exercises of a spirit of childlike, evangelical, humble love to God, give clear evidence of the soul's relation to God as his child; which does very greatly and directly satisfy the soul. And though it be far from being true, that the soul in this case, judges only by an immediate witness without any sign or evidence; for it judges and is assured by the greatest sign and clearest evidence; yet in this case the stands in no need of multiplied signs, or any long reasoning upon them. And though the sight of his relative union with God, and his being in his favor, is not without a medium, because he sees it by that medium, viz., his love; yet his sight of the union of his heart to God is immediate: love, the bond of union, is seen intuitively: the sees and feels plainly the union between his soul and God; it is so strong and lively, that he cannot doubt of it. And hence he is assured that he is a child. How can he doubt whether he stands in a childlike relation to God, when he plainly sees a childlike union between God and his soul, and hence does boldly, and as it were naturally and necessarily cry, Abba, Father?

And whereas the apostle says, the Spirit bears witness with our spirits; by our spirit here, is meant our conscience, which is called the spirit of man, Prov. 20:17, "The spirit of man is the candle of the Lord, searching all the inward parts of the belly." We elsewhere read of the witness of this spirit of ours: 2 Cor. 1:12, "For our rejoicing is this, the testimony of our conscience." And 1 John 3:19, 20, 21: "And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God." When the Apostle Paul speaks of the Spirit of God bearing witness with our spirit, he is not to be understood of two spirits that are two separate, collateral, independent witnesses; but it is by one that we receive the witness of the other: the Spirit of God gives the evidence by infusing and shedding abroad the love of God, the spirit of a child, in the heart, and our spirit, or our conscience, receives and declares this evidence for our rejoicing.

Many have been the mischiefs that have arisen from that false and delusive notion of the witness of the Spirit, that it is a kind of inward voice, suggestion, or declaration from God to man, that he is beloved of him, and pardoned, elected, or the like, sometimes with, and sometimes without a text of Scripture; and many have been the false and vain (though very high) affections that have arisen from hence. And it is to be feared that multitudes of souls have been eternally undone by it. I have therefore insisted the longer on this head. But I proceed now to a second characteristic of gracious affections.