Evidence that true religion in great part consists in the affections - Jonathan Edwards
II. The second thing proposed, which was to observe some things that render it evident, that true religion, in great part consists in the affections.
And here,
1. What has been said of the nature of the affections makes this evident, and may be sufficient, without adding anything further, to put this matter out of doubt; for who will deny that true religion consists in a great measure, in vigorous and lively actings of the inclination and will of the soul, or the fervent exercises of the heart?
That religion which God requires, and will accept, does not consist in weak, dull, and lifeless wishes, raising us but a little above a state of indifference: God, in his word, greatly insists upon it, that we be good in earnest, “fervent in spirit,” and our hearts vigorously engaged in religion: Rom. 12:11, “Be ye fervent in spirit, serving the Lord.” Deut. 10:12, “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord the God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul?” and chap. 6:4, 6, “Hear, O Israel, the Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy might.” It is such a fervent vigorous engagedness of the heart in religion, that is the fruit of a real circumcision of the heart, or true regeneration, and that has the promises of life; Deut. 30:6, “And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live.”
If we be not in good earnest in religion, and our wills and inclinations be not strongly exercised, we are nothing. The things of religion are so great, that there can be no suitableness in the exercises of our hearts, to their nature and importance, unless they be lively and powerful. In nothing is vigor in the actings of our inclinations so requisite, as in religion; and in nothing is lukewarmness so odious. True religion is evermore a powerful thing; and the power of it appears, in the first place in the inward exercises of it in the heart, where is the principal and original seat of it. Hence true religion is called the power of godliness, in distinction from the external appearances of it, that are the form of it, 2 Tim. 3:5: “Having a form of godliness, but denying the power of it.” The Spirit of God, in those that have sound and solid religion, is a spirit of powerful holy affection; and therefore, God is said “to have given the Spirit of power, and of love, and of a sound mind,” 2 Tim. 1:7. And such, when they receive the Spirit of God, in his sanctifying and saving influences, are said to be “baptized with the Holy Ghost, and with fire;” by reason of the power and fervor of those exercises the Spirit of God excites in their hearts, whereby their hearts, when grace is in exercise, may be said to “burn within them;” as is said of the disciples, Luke 24:32.
The business of religion is from time to time compared to those exercises, wherein men are wont to have their hearts and strength greatly exercised and engaged, such as running, wrestling or agonizing for a great prize or crown, and fighting with strong enemies that seek our lives, and warring as those, that by violence take a city or kingdom.
And though true grace has various degrees, and there are some that are but babes in Christ, in whom the exercise of the inclination and will, towards divine and heavenly things, is comparatively weak; yet everyone that has the power of godliness in his heart, has his inclinations and heart exercised towards God and divine things, with such strength and vigor that these holy exercises do prevail in him above all carnal or natural affections, and are effectual to overcome them: for every true disciple of Christ “loves him above father or mother, wife and children, brethren and sisters, houses and lands: yea, than his own life.” From hence it follows, that wherever true religion is, there are vigorous exercises of the inclination and will towards divine objects: but by what was said before, the vigorous, lively, and sensible exercises of the will, are no other than the affections of the soul.
Jonathan Edwards
