Pulpit Magazine

(By Nathan Williams)

In the comments to my article on Religious Affections last week, Jonathan Moorhead pointed out how important it is to read and understand the preface and the introductory remarks to the book. Many times when reading a book, the urge is to skip over the introduction and get right to the “meat” of what has been written. You cannot do this with Edwards. His entire argument is built from the definitions he gives at the beginning of the book. In a class I took recently on the writings of Edwards, the professor noted that if you agree with the definitions Edwards gives, you will have to agree with his arguments in the rest of the book. Based on the definitions he gives, his reasoning is airtight.

Knowing the importance of Part I of Religious Affections, I’ve decided to discuss some of the momentous thoughts given in this first section of the book. I think they will be quite helpful to you as you think about the nature of true religion and how it manifests itself in daily life.  

Beginning with 1 Peter 1:8 Edwards articulates the doctrine that “true religion, in great part, consists in holy affections.” Peter says in this text that in the midst of trials, these believers found the purest expression of their religion in the affections of love and joy. Edwards goes on to define affections as “the more vigorous and sensible exercises of the inclination and will of the soul.” The will and the affections essentially work together. The will never acts on something unless it has been affected. It can be affected in one of two directions, either to approve or disapprove. This definition of “affections” is important to grasp because Edwards then goes on to explain how true religion consists in the affections. “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.” Scripture is full of evidence that our religion is to be done fervently and not apathetically. Time and space would fail to list all the places where the Bible links the affections and religion.

Once we understand the nature of affections, we then see that our affections truly do generate our actions. Humans are naturally inactive and they do nothing unless their will has been moved to action by some affection such as fear, love, hatred, or joy. Affections are the fuel which causes the engine of our actions to run. Once we understand this to be true, Edwards then moves us logically to the next step which is that true religion has not taken hold of our hearts unless it has affected us. You do not possess true religion unless your heart has been inclined toward God with the proper affections and this has caused a change in your behavior. After this conclusion has been reached, Edwards spends the next several pages giving proofs for the primary place of affections in the Christian religion. These proofs include: Scripture places religion in the affections, true religion is summed up in love, the religion of the most notable saints in Scripture consisted in the affections, the religion of heaven consists in the affections, and the Lord Jesus was a tender and affectionate person.

In one interesting section, Edwards explains the purpose of several of the common Christian duties in light of the fact that much of true religion consists in the affections. This is what he said of prayer:

To instance in the duty of prayer: it is manifest, we are not appointed, in this duty, to declare God’s perfections, his majesty, holiness, goodness, and all sufficiency; our own meanness, emptiness, dependence, and unworthiness, our wants and desires, in order to inform God of these things, or to incline his heart, and prevail with him to be willing to show us mercy; but rather suitably to affect our own hearts with the things we express, and so to prepare us to receive the blessings we ask.

Singing praises to God…

No other reason can be assigned, why we should express ourselves to God in verse, rather than in prose, and do it with music, but only, that such is our nature and frame, that these things have a tendency to move our affections.

Preaching…

God hath appointed a particular and lively application of his word, in the preaching of it, as a fit means to affect sinners with the importance of religion, their own misery, the necessity of a remedy, and the glory and sufficiency of a remedy provided; to stir up the pure minds of the saints, quicken their affections by often bringing the great things of religion to the remembrance, and setting them in their proper colors, though they know them, and have been fully instructed in them already, 2 Peter 1:12,13.

Obviously, even the introductory remarks in Religious Affections need to be chewed on for quite some time before they can be digested. However, in light of this brief summary of Edwards basic arguments and definitions, here are a few questions for us to ponder concerning our religion and our affections.

- What Christian duties am I currently practicing with little to no affection?

- What sins am I indulging in to cause my heart to harden to proper affections? (Hebrews 3:13)

- Am I praying in a way that increases my affection for God?

- Is my singing characterized by a dull heart, or a heart overflowing with affection for God?

- Does my preaching incite passion for God in those who listen?

- How am I doing in loving others? (I Cor. 13)

- Do I possess a tender and humble heart? (2 Kings 22:18,19)

- What can I read or listen to today that will increase my affection for God?

- Are my affections raised higher when I pursue worldly things than when I pursue Christ?

Edwards makes a compelling case for the place of the affections in the Christian life. The basis for the rest of the book is found in this argument. Having already looked at signs that Edwards says do not necessarily indicate true religious affections, next Saturday I’ll briefly look at some signs Edwards believes do indicate true religious affections.

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