The Religious Affections (Unabridged). Jonathan EdwardsЧитать онлайн книгу.
anguish of heart; a great, fervent, and abundant love, and earnest and longing desires, and exceeding joy; and speaks of the exultation and triumphs of his soul, and his earnest expectation and hope, and his abundant tears, and the travails of his soul, in pity, grief, earnest desires, godly jealousy, and fervent zeal, in many places that have been cited already, and which therefore I need not repeat. John the Baptist expressed great joy, John 3:29. Those blessed women that anointed the body of Jesus, are represented as in a very high exercise of religious affection, on occasion of Christ's resurrection, Matt. 28:8: "And they departed from the sepulcher with fear and great joy."
It is often foretold of the church of God, in her future happy seasons here on earth, that they shall exceedingly rejoice: Psal. 89:15, 16, "They shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted." Zech. 9:9, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold thy King cometh," &c. The same is represented in innumerable other places. And because high degrees of joy are the proper and genuine fruits of the gospel of Christ, therefore the angel calls this gospel, "good tidings of great joy, that should be to all people."
The saints and angels in heaven, that have religion in its highest perfection, are exceedingly affected with what they behold and contemplate of God's perfections and works. They are all as a pure heavenly flame of fire in their love and in the greatness and strength of their joy and gratitude: their praises are represented, "as the voice of many waters and as the voice of a great thunder." Now the only reason why their affections are so much higher than the holy affections of saints on earth, is, they see the things they are affected by, more according to their truth, and have their affections more conformed to the nature of things. And therefore, if religious affections in men here below, are but of the same nature and kind with theirs, the higher they are, and the nearer they are to theirs in degree, the better, because therein they will be so much the more conformed to truth, as theirs are.
From these things it certainly appears, that religious affections being in a very high degree, is no evidence that they are not such as have the nature of true religion. Therefore they do greatly err, who condemn persons as enthusiasts merely because their affections are very high.
And on the other hand, it is no evidence that religious affections are of a spiritual and gracious nature, because they are great. It is very manifest by the holy Scripture, our sure and infallible rule to judge of things of this nature, that there are religious affections which are very high, that are not spiritual and saving. The Apostle Paul speaks of affections in the Galatians, which had been exceedingly elevated, and which yet he manifestly speaks of, as fearing that they were vain, and had come to nothing: Gal. 4:15, "Where is the blessedness you spoke of? For I bear you record, that if it had been possible, you would have plucked out your own eyes, and have given them to me." And in the 11th verse, he tells them, "he was afraid of them, lest he had bestowed upon them labor in vain." So the children of Israel were greatly affected with God's mercy to them, when they had seen how wonderfully he wrought for them at the Red Sea, where they sang God's praise; though they soon forgot his works. So they were greatly affected again at mount Sinai, when they saw the marvelous manifestations God made of himself there; and seemed mightily engaged in their minds, and with great forwardness made answer, when God proposed his holy covenant to them, saying, "All that the Lord hath spoken will we do, and be obedient." But how soon was there an end to all this mighty forwardness and engagedness of affection! How quickly were they turned aside after other gods, rejoicing and shouting around their golden calf! So great multitudes who were affected with the miracle of raising Lazarus from the dead, were elevated to a high degree, and made a mighty ado, when Jesus presently after entered into Jerusalem, exceedingly magnifying Christ, as though the ground were not good enough for the ass he rode to tread upon; and therefore cut branches of palm trees, and strewed them in the way; yea, pulled off their garments, and spread them in the way; and cried with loud voices, "Hosanna to the Son of David, blessed is he that cometh in the name of the Lord, hosanna in the highest;" so as to make the whole city ring again, and put all into an uproar. We learn by the evangelist John, that the reason why the people made this ado, was because they were affected with the miracle of raising Lazarus, John 12:18. Here was a vast multitude crying Hosanna on this occasion, so that it gave occasion to the Pharisees to say, "Behold, the world has gone after him," John 12:19, but Christ had at that time but few true disciples. And how quickly was this ado at an end! All of this nature is quelled and dead, when this Jesus stands bound, with a mock robe and a crown of thorns, to be derided, spit upon, scourged, condemned and executed. Indeed, there was a great and loud outcry concerning him among the multitude then, as well as before; but of a very different kind: it is not then, Hosanna, hosanna, but Crucify, crucify.
And it is the concurring voice of all orthodox divines, that there may be religious affections, which are raised to a very high degree, and yet there be nothing of true religion.1
1. Mr. Stoddard observes, "That common affections are sometimes stronger than saving."—Guide to Christ, p. 2.
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.
All affections whatsoever, have in some respect or degree, an effect on the body. As was observed before, such is our nature, and such are the laws of union of soul and body, that the mind can have no lively or vigorous exercise, without some effect upon the body. So subject is the body to the mind, and so much do its fluids, especially the animal spirits, attend the motions and exercises of the mind, that there cannot be so much as an intense thought, without an effect upon them. Yea, it is questionable whether an imbodied soul ever so much as thinks one thought, or has any exercise at all, but that there is some corresponding motion or alteration of motion, in some degree, of the fluids, in some part of the body. But universal experience shows, that the exercise of the affections have in a special manner a tendency to some sensible effect upon the body. And if this be so, that all affections have some effect upon the body, we may then well suppose, the greater those affections be, and the more vigorous their exercise (other circumstances being equal) the greater will be the effect on the body. Hence it is not to be wondered at, that very great and strong exercises of the affections should have great effects on the body. And therefore, seeing there are very great affections, both common and spiritual; hence it is not to be wondered at, that great effects on the body should arise from both these kinds of affections. And consequently these effects are no signs, that the affections they arise from, are of one kind or the other.
Great effects on the body certainly are no sure evidences that affections are spiritual; for we see that such effects oftentimes arise from great affections about temporal things, and when religion is no way concerned in them. And if great affections about secular things, that are purely natural, may have these effects, I know not by what rule we should determine that high affections about religious things, which arise in like manner from nature, cannot have the like effect.
Nor, on the other hand, do I know of any rule any have to determine, that gracious and holy affections, when raised as high as any natural affections, and have equally strong and vigorous exercises, cannot have a great effect on the body. No such rule can be drawn from reason: I know of no reason, why a being affected with a view of God's glory should not cause the body to faint, as well as being affected with a view of Solomon's glory. And no such rule has as yet been produced from the Scripture; none has ever been found in all the late controversies which have been about things of this nature. There is a great power in spiritual affections: we read of the power which worketh in Christians,2 and of the Spirit of God being in them as the Spirit of power,3 and of the effectual working of his power in them.4 But man's nature is weak: flesh and blood are represented in Scripture as exceeding weak; and particularly with respect to its unfitness for great spiritual and heavenly operations and exercises, Matt. 26:41, 1 Cor. 15:43, and 50. The text we are upon speaks of "joy unspeakable, and full of glory." And