Sunday, July 10, 2005
Sermons and Lessons
INTRODUCTION TO THE AUTHOR
Jonathan Edwards was a Congregational pastor and a key figure in the eighteenth-century "Great Awakening." He is considered one of America?s greatest theologians. Born in Connecticut and educated at Yale, he ministered for twenty-three years at a church in Northampton, Massachusetts. He later became a missionary to the Indians at Stockbridge. In 1758 he was named president of Princeton University but died only a few weeks after taking office.
Edwards produced a theology of Christian spirituality for his age that blended together Lockean philosophy and his own Calvinist theology. His main concern was the question, How do we distinguish the presence of the Holy Spirit? Christian experience, according to Edwards, is a gift of God, but he spent his life working out the ways in which we define that experience. A central theme of his writings?evidenced in the following selection?is the importance of religious ?affections,? which he defined as the passions that move the will to act.
EXCERPTS FROM RELIGIOUS AFFECTIONS
1. Engagement of the Heart
The kind of religion that God requires, and will accept, does not consist in weak, dull, and lifeless ?wouldings??those weak inclinations that lack convictions?that raise us but a little above indifference. God, in his word, greatly insists that we be in good earnest, fervent in spirit, and that our hearts be engaged vigorously in our religion: ?Be fervent in spirit, serving the Lord? (Rom. 12:11, modified KJV).
?And now, 0 Israel, what does the Lord your God require of you? To fear the Lord your God, to walk in his ways, and to love him, and to serve the Lord your God with all your heart and with all your soul? (Deut. 10:12). This fervent, vigorous engagement of the heart is the fruit of a real circumcision of the heart that alone has the promise of life: ?And the Lord your God will circumcise your heart, and the heart of your children, to love the Lord your God with all your heart and with all your soul that you may live? (Deut. 30:6).
2. Holy Affection
If we are not earnest in our religion, and if our wills and inclinations are not strongly exercised, we are nothing. The importance of religion is so great that no halfhearted exercise will suffice. In nothing is the state of our heart so crucial as in religion, and in nothing is lukewarmness so odious.
True religion is a powerful thing. The power of it appears, first, in the inward exercises of the heart (which is the seat of all religion). Therefore, true religion is called ?the power of godliness,? in contrast to the external appearances of it, i.e., the mere ?form?: ?Having the form of godliness but denying the power of it? (2 Tim. 3:5). The Spirit of God is a spirit of powerful holy affection in the lives of those who have a sound and solid religion. This is why it is written that God has given his people the spirit of power, and of love, and of a sound mind (2 Tim. 1:7).
When we receive the Spirit of God, we receive the baptism of the Holy Ghost who is like ?fire,? and along with it the sanctifying and saving influences of God. When this happens, when grace is at work within us, it sometimes ?burns? within us, as it was for Jesus? disciples (Luke 24:32).
3. The Exercising of the Will
The work of religion has been compared to the doing of exercises, wherein we desire to have our hearts engaged in God. Metaphors like ?running the race,? ?wrestling with God,? ?striving for the great prize,? and ?fighting I with strong enemies? are often used to describe the exercises we engage in.
But true grace has varying degrees. There are some who are new in the faith??babes in Christ??in whom the inclination to engage in these exercises is weak. Yet every one of us who has the power of godliness in our heart will be inclined to seek the things of God. And whatever our state, this power will give us strength enough to overcome our weak inclina¬tions so that these holy exercises will prevail over our weaknesses.
For every true disciple of Christ loves him above father and mother, sister and brother, spouse and children, houses and land?yes, even above his own life. From this it follows that wherever true religion is, there is a will that moves that person to spiritual exercises. But what we said before must be remembered:
the exercising of the will is nothing other than the affections of the soul.
4. The Spring of Action
The nature of human beings is to be inactive unless influenced by some affection: love or hatred, desire, hope, fear, etc. These affections are the ?spring of action,? the things that set us moving in our lives, that move us to engage in activities.
When we look at the world, we see that people are exceedingly busy. It is their affec¬tions that keep them busy. If we were to take away their affections, the world would be motionless and dead; there would be no such thing as activity. It is the affection we call covetousness that moves a person to seek worldly profits; it is the affection we call ambition that moves a person to pursue worldly glory; it is the affection we call lust that moves a person to pursue sensual delights. Just as worldly affections are the spring of worldly actions, so the religious affections are the spring of religious actions.
5. A Heart Deeply Affected
A person who has a knowledge of doctrine and theology only?without religious affection?has never engaged in true religion. Nothing is more apparent than this: our religion takes root within us only as deep as our affections attract it. There are thousands who hear the Word of God, who hear great and exceedingly important truths about themselves and their lives, and yet all they hear has no effect upon them, makes no change in the way they live.
The reason is this: they are not affected with what they hear. There are many who hear about the power, the holiness, and the wisdom of God; about Christ and the great things that he has done for them and his gracious invitation to them; and yet they remain exactly as they are in life and in practice.
I am bold in saying this, but I believe that no one is ever changed, either by doctrine, by hearing the Word, or by the preaching or teach¬ing of another, unless the affections are moved by these things. No one ever seeks salvation, no one ever cries for wisdom, no one ever wrestles with God, no one ever kneels in prayer or flees from sin, with a heart that re¬mains unaffected. In a word, there is never any great achievement by the things of religion without a heart deeply affected by those things.
6. True Religion
The Holy Scriptures clearly see religion as a result of affections, namely, the affections of fear, hope, love, hatred, desire, joy, sorrow, gratitude, compassion and zeal.
The Scriptures see religion as the result of holy fear. Truly religious persons tremble at the Word of God. It is his holiness that makes them fear. The fear of God is a great part of godli¬ness.
So also, hope in God and in the promises of God, according to the Scriptures, is a very important part of true religion. It is mentioned as one of the three great things of which reli¬gion consists (1 Cor. 13:13). ?Happy is the one whose hope is in the Lord? (Ps. 146:5). It is spoken of as the helmet of the Christian soldier, ?the hope of salvation? (1 Thess. 5:8). It is a sure and steadfast anchor of the soul (Heb. 6:19).
7. Participation in the Blessings
So also, love is given a high place in the Scriptures as a proper affection. We are called to love God, and the Lord Jesus Christ, and our neigh¬bor. The texts that speak of the importance of love are too many to mention. The contrary affection?hatred?is also a part of true religion, but in the sense that we hate sin and evil: ?The fear of the Lord is to hate evil? (Prov. 8:13).
Also, holy desire, which finds its expression in longing and thirsting after God, is also a part of true religion. ?As the deer pants after the watering stream, so my soul pants after you, 0 Lord? (Ps. 42:1?2). Jesus also said, ?Blessed are they who hunger and thirst after righteousness, for they shall be filled? (Matt. 5:6). This holy thirst is spoken of as a condition of participation in the blessings of eternal life.
Also, the Scriptures speak of joy as a great part of true religion. ?Delight yourself in the Lord, and he shall give you the desires of your heart? (Ps. 37:4). It is mentioned among the principal fruits of the Spirit of grace: ?The fruit of the Spirit is love, joy,...? (Gal. 5:22).
8. A Pleasing and Acceptable Sacrifice
Religious sorrow, mourning, and brokenness of heart are also frequently spoken of as a great part of true religion, a distinguishing quality of the saints. ?Blessed are they that mourn,? said Jesus, ?for they shall be comforted? (Matt. 5:4). lt is also a pleasing and acceptable sacrifice to God: ?The sacrifices of God are a broken spirit; a broken and contrite heart, 0 God, you will not despise? (Ps. 51:17).
Another affection often mentioned is gratitude, the exercise of which much of true religion consists, especially as exercised in thankfulness and praise to God. This is spoken of so much in the Book of Psalms and other parts of the Bible I need not mention any particular texts.
In addition, the Holy Scriptures also speak of compassion as an essential affection in true religion, so much so that all of the good characters in the Bible demonstrate it. The Scriptures choose this quality as the one which will determine who is righteous: ?The righteous show mercy (Ps. 37:21). It is our way of honoring God: ?He that honors the Lord shows mercy to the poor? (Prov. 14:31). Jesus himself said it is the way we obtain mercy: ?Blessed are the merciful, for they shall receive mercy? (Matt. 5:7).
9. Missing from the Lukewarm
Finally, zeal is spoken of as a very essential part of true religion. It is spoken of as something which Christ had in mind for us when he paid for our redemption: ?Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works? (Titus 2:14). It was also the essential thing missing from the lukewarm Laodiceans (Rev. 3:15?16).
I have mentioned only a few texts out of an innumerable multitude to show that throughout the Bible, true religion is placed in the affections. The only way to deny this claim is to use some rule other than the Bible by which to measure the nature of true religion.
Jonathan Edwards was a Congregational pastor and a key figure in the eighteenth-century "Great Awakening." He is considered one of America?s greatest theologians. Born in Connecticut and educated at Yale, he ministered for twenty-three years at a church in Northampton, Massachusetts. He later became a missionary to the Indians at Stockbridge. In 1758 he was named president of Princeton University but died only a few weeks after taking office.
Edwards produced a theology of Christian spirituality for his age that blended together Lockean philosophy and his own Calvinist theology. His main concern was the question, How do we distinguish the presence of the Holy Spirit? Christian experience, according to Edwards, is a gift of God, but he spent his life working out the ways in which we define that experience. A central theme of his writings?evidenced in the following selection?is the importance of religious ?affections,? which he defined as the passions that move the will to act.
EXCERPTS FROM RELIGIOUS AFFECTIONS
1. Engagement of the Heart
The kind of religion that God requires, and will accept, does not consist in weak, dull, and lifeless ?wouldings??those weak inclinations that lack convictions?that raise us but a little above indifference. God, in his word, greatly insists that we be in good earnest, fervent in spirit, and that our hearts be engaged vigorously in our religion: ?Be fervent in spirit, serving the Lord? (Rom. 12:11, modified KJV).
?And now, 0 Israel, what does the Lord your God require of you? To fear the Lord your God, to walk in his ways, and to love him, and to serve the Lord your God with all your heart and with all your soul? (Deut. 10:12). This fervent, vigorous engagement of the heart is the fruit of a real circumcision of the heart that alone has the promise of life: ?And the Lord your God will circumcise your heart, and the heart of your children, to love the Lord your God with all your heart and with all your soul that you may live? (Deut. 30:6).
2. Holy Affection
If we are not earnest in our religion, and if our wills and inclinations are not strongly exercised, we are nothing. The importance of religion is so great that no halfhearted exercise will suffice. In nothing is the state of our heart so crucial as in religion, and in nothing is lukewarmness so odious.
True religion is a powerful thing. The power of it appears, first, in the inward exercises of the heart (which is the seat of all religion). Therefore, true religion is called ?the power of godliness,? in contrast to the external appearances of it, i.e., the mere ?form?: ?Having the form of godliness but denying the power of it? (2 Tim. 3:5). The Spirit of God is a spirit of powerful holy affection in the lives of those who have a sound and solid religion. This is why it is written that God has given his people the spirit of power, and of love, and of a sound mind (2 Tim. 1:7).
When we receive the Spirit of God, we receive the baptism of the Holy Ghost who is like ?fire,? and along with it the sanctifying and saving influences of God. When this happens, when grace is at work within us, it sometimes ?burns? within us, as it was for Jesus? disciples (Luke 24:32).
3. The Exercising of the Will
The work of religion has been compared to the doing of exercises, wherein we desire to have our hearts engaged in God. Metaphors like ?running the race,? ?wrestling with God,? ?striving for the great prize,? and ?fighting I with strong enemies? are often used to describe the exercises we engage in.
But true grace has varying degrees. There are some who are new in the faith??babes in Christ??in whom the inclination to engage in these exercises is weak. Yet every one of us who has the power of godliness in our heart will be inclined to seek the things of God. And whatever our state, this power will give us strength enough to overcome our weak inclina¬tions so that these holy exercises will prevail over our weaknesses.
For every true disciple of Christ loves him above father and mother, sister and brother, spouse and children, houses and land?yes, even above his own life. From this it follows that wherever true religion is, there is a will that moves that person to spiritual exercises. But what we said before must be remembered:
the exercising of the will is nothing other than the affections of the soul.
4. The Spring of Action
The nature of human beings is to be inactive unless influenced by some affection: love or hatred, desire, hope, fear, etc. These affections are the ?spring of action,? the things that set us moving in our lives, that move us to engage in activities.
When we look at the world, we see that people are exceedingly busy. It is their affec¬tions that keep them busy. If we were to take away their affections, the world would be motionless and dead; there would be no such thing as activity. It is the affection we call covetousness that moves a person to seek worldly profits; it is the affection we call ambition that moves a person to pursue worldly glory; it is the affection we call lust that moves a person to pursue sensual delights. Just as worldly affections are the spring of worldly actions, so the religious affections are the spring of religious actions.
5. A Heart Deeply Affected
A person who has a knowledge of doctrine and theology only?without religious affection?has never engaged in true religion. Nothing is more apparent than this: our religion takes root within us only as deep as our affections attract it. There are thousands who hear the Word of God, who hear great and exceedingly important truths about themselves and their lives, and yet all they hear has no effect upon them, makes no change in the way they live.
The reason is this: they are not affected with what they hear. There are many who hear about the power, the holiness, and the wisdom of God; about Christ and the great things that he has done for them and his gracious invitation to them; and yet they remain exactly as they are in life and in practice.
I am bold in saying this, but I believe that no one is ever changed, either by doctrine, by hearing the Word, or by the preaching or teach¬ing of another, unless the affections are moved by these things. No one ever seeks salvation, no one ever cries for wisdom, no one ever wrestles with God, no one ever kneels in prayer or flees from sin, with a heart that re¬mains unaffected. In a word, there is never any great achievement by the things of religion without a heart deeply affected by those things.
6. True Religion
The Holy Scriptures clearly see religion as a result of affections, namely, the affections of fear, hope, love, hatred, desire, joy, sorrow, gratitude, compassion and zeal.
The Scriptures see religion as the result of holy fear. Truly religious persons tremble at the Word of God. It is his holiness that makes them fear. The fear of God is a great part of godli¬ness.
So also, hope in God and in the promises of God, according to the Scriptures, is a very important part of true religion. It is mentioned as one of the three great things of which reli¬gion consists (1 Cor. 13:13). ?Happy is the one whose hope is in the Lord? (Ps. 146:5). It is spoken of as the helmet of the Christian soldier, ?the hope of salvation? (1 Thess. 5:8). It is a sure and steadfast anchor of the soul (Heb. 6:19).
7. Participation in the Blessings
So also, love is given a high place in the Scriptures as a proper affection. We are called to love God, and the Lord Jesus Christ, and our neigh¬bor. The texts that speak of the importance of love are too many to mention. The contrary affection?hatred?is also a part of true religion, but in the sense that we hate sin and evil: ?The fear of the Lord is to hate evil? (Prov. 8:13).
Also, holy desire, which finds its expression in longing and thirsting after God, is also a part of true religion. ?As the deer pants after the watering stream, so my soul pants after you, 0 Lord? (Ps. 42:1?2). Jesus also said, ?Blessed are they who hunger and thirst after righteousness, for they shall be filled? (Matt. 5:6). This holy thirst is spoken of as a condition of participation in the blessings of eternal life.
Also, the Scriptures speak of joy as a great part of true religion. ?Delight yourself in the Lord, and he shall give you the desires of your heart? (Ps. 37:4). It is mentioned among the principal fruits of the Spirit of grace: ?The fruit of the Spirit is love, joy,...? (Gal. 5:22).
8. A Pleasing and Acceptable Sacrifice
Religious sorrow, mourning, and brokenness of heart are also frequently spoken of as a great part of true religion, a distinguishing quality of the saints. ?Blessed are they that mourn,? said Jesus, ?for they shall be comforted? (Matt. 5:4). lt is also a pleasing and acceptable sacrifice to God: ?The sacrifices of God are a broken spirit; a broken and contrite heart, 0 God, you will not despise? (Ps. 51:17).
Another affection often mentioned is gratitude, the exercise of which much of true religion consists, especially as exercised in thankfulness and praise to God. This is spoken of so much in the Book of Psalms and other parts of the Bible I need not mention any particular texts.
In addition, the Holy Scriptures also speak of compassion as an essential affection in true religion, so much so that all of the good characters in the Bible demonstrate it. The Scriptures choose this quality as the one which will determine who is righteous: ?The righteous show mercy (Ps. 37:21). It is our way of honoring God: ?He that honors the Lord shows mercy to the poor? (Prov. 14:31). Jesus himself said it is the way we obtain mercy: ?Blessed are the merciful, for they shall receive mercy? (Matt. 5:7).
9. Missing from the Lukewarm
Finally, zeal is spoken of as a very essential part of true religion. It is spoken of as something which Christ had in mind for us when he paid for our redemption: ?Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works? (Titus 2:14). It was also the essential thing missing from the lukewarm Laodiceans (Rev. 3:15?16).
I have mentioned only a few texts out of an innumerable multitude to show that throughout the Bible, true religion is placed in the affections. The only way to deny this claim is to use some rule other than the Bible by which to measure the nature of true religion.
