Pulpit Magazine

(By Nathan Williams)

Having already discussed the first two parts in Jonathan Edwards’s book Religious Affections here and here, I wanted to finish my discussion of the book by touching on the third part of it.

Edwards’s treatment of our affections is exceptionally logical. He begins the book by giving the reader definitions and building the case that religion consists largely in the affections. In part 2 he gives 12 signs that neither prove nor disprove genuine religion. These are signs which can be imitated by one who has not experienced true salvation.

In the final section of the book Edwards continues his argument and discusses “wherein those affections that are spiritual and gracious, differ from those that are not so.” In the introduction to this final part of the book, Edwards makes several interesting statements. He acknowledges quickly that he cannot offer signs that will allow a believer to judge the operation of grace in the heart of another. He is certain that if he were to do this he would be guilty of the arrogance he has condemned.

However, Edwards is not saying there is no place for believers looking into the life of another and making some judgment call on whether that person is a true believer or not. Christ has given us certain rules by which we may judge others as far as is necessary for our own safety. He is not saying you cannot know at all the true state of a professor of religion. He is saying that you cannot know for certain.

Another motivating statement in this brief introduction is that “Assurance is not to be obtained so much by self-examination, as by action.” This certainly takes the focus on gaining assurance of salvation away from us, which is where it rests so much of the time.

After the brief introduction, Edwards’ moves right into the signs that do prove genuine religion exists in the soul. I’d like to provide a short sampling of these signs that will hopefully encourage and challenge.

“The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things, as they are in themselves; and not any conceived relation they bear to self, or self-interest.”

A true Christian’s love for God will have as its primary ground affection for who God is in and of Himself. I fear that if we really examine our praise to God and our prayers to Him, we love God for the benefits that He provides to us rather than His character. Edwards is careful to note that you cannot ultimately separate affection for God Himself from affection for the work of God in our lives, but it is an important distinction that too often gets overlooked. It is vital to understand that even our gratitude toward God can be self-focused. We are frequently not thankful because God is merciful, but are thankful because God has been merciful to us in particular. Edwards describes the true saint this way; “They first rejoice in God as glorious and excellent in himself, and then secondarily rejoice in it, that so glorious a God is theirs.”

“Gracious affections arise from the mind being enlightened rightly and spiritually to apprehend divine things.”

Here Edwards argues that true affections are the result of new understanding regarding the nature of God. The Christian sees and understands something about the gospel and the glory of Christ that he had either not known before, or that had slipped from his memory. Knowledge can be gained by even the natural man, but Edwards is careful to point out that the knowledge he is talking about must be a spiritual knowledge. Referencing I Cor. 2:14 he says the saints see spiritual things and natural men cannot.

What is the difference between the natural man’s understanding of Scripture and the spiritual man? “Spiritually to understand the Scripture, is to have the eyes of the mind opened to behold the wonderful, spiritual excellency of the glorious things contained in the true meaning of it, and that always were contained in it, ever since it was written; to behold the amiable and bright manifestations of the divine perfections, the excellency and sufficiency of Christ, the suitableness of the way of salvation by him, and the spiritual glory of the precepts and promises of the Scripture.”

“Gracious affections are attended with evangelical humiliation.”

In this section Edwards paints a picture of the difference between “legal humiliation” and “evangelical humiliation”. Legal humiliation is that which causes a man to believe in the perfections of God. He sees sin and this is the humiliation that will cause all men to bow at the day of judgment. A man can be convinced of his own pride and realize that he is a sinner and this is called legal humiliation. Ultimately, such is of no spiritual good because it does not change the heart. His will has not changed to desire God’s glory.

On the other hand, evangelical humiliation sees the sin and owns the terrible nature of it in one’s own life. The man experiencing it throws himself at the mercy of God and realizes that he can do nothing about his own sin, but God can. This man comprehends just how hateful sin is and sees that God’s holy beauty has been dishonored. Evangelical humiliation greatly desires to mortify pride and to no longer exalt self, but God. “Real humiliation is what all the most glorious hypocrites, who make the most splendid show of mortification to the world, and high religious affection, grossly fail in.”

Edwards sums up this third section of the book by saying, “And as the Scripture plainly teaches, that practice is the best evidence of the sincerity of professing Christians . . . .” Ultimately, I believe it all boils down to our heart’s passion for God Himself and our daily practice of obedience.

Again, if you have never picked up Religious Affections, I would strongly encourage you to pick it up and dive in. You won’t be unaffected.

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