I have been reading The Religious Affections by Jonathan Edwards. I find Edwards to be a profound and deep thinker, which is clearly illustrated in this work. This weekend’s music focuses on our affections toward Christ. These affections are awakened when a person becomes born again. That is to say, when God shines in our hearts the light of the knowledge of the glory of God in the face of Christ (2 Cor. 4:6), our affections cannot help but be affected.
I would like you to consider this very challenging section below from The Religious Affections (pgs. 50-53). Even though it is lengthy, it will be worth the effort to read through it.
…true religion consists so much in the affections, that there can be no true religion without them. He who has no religious affection, is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving influences of the Spirit of God upon his heart. As there is no true religion where there is nothing else but affection, so there is no true religion where there is no religious affection. As on the one hand, there must be light in the understanding, as well as an affected fervent heart; where there is heat without light, there can be nothing divine or heavenly in that heart; so on the other hand, where there is a kind of light without heat, a head stored with notions and speculations, with a cold and unaffected heart, there can be nothing divine in that light, that knowledge is no true spiritual knowledge of divine things. If the great things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, glorious, and wonderful things, as they often hear and read of, in the word of God, is undoubtedly because they are blind; if they were not so, it would be impossible, and utterly inconsistent with human nature, that their hearts should be otherwise than strongly impressed, and greatly moved by such things.
If true religion lies much in the affections, hence we may learn, what great cause we have to be ashamed and confounded before God, that we are no more affected with the great things of religion. It appears from what has been said, that this arises from our having so little true religion.
God has given to mankind affections, for the same purpose which he has given all the faculties and principles of the human soul for, viz., that they might be subservient to man’s chief end, and the great business for which God has created him, that is, the business of religion. And yet how common is it among mankind, that their affections are much more exercised and engaged in other matters, than in religion! In things which concern men’s worldly interest, their outward delights, their honor and reputation, and their natural relations, they have their desires eager, their appetites vehement, their love warm and affectionate, their zeal ardent; in these things their hearts are tender and sensible, easily moved, deeply impressed, much concerned, very sensibly affected, and greatly engaged; much depressed with grief at worldly losses, and highly raised with joy at worldly successes and prosperity. But how insensible and unmoved are most men, about the great things of another world! How dull are their affections! How heavy and hard their hearts in these matters! Here their love is cold, their desires languid, their zeal low, and their gratitude small. How they can sit and hear of the infinite height, and depth, and length, and breadth of the love of God in Christ Jesus, of his giving his infinitely dear Son, to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent, and holy, and tender Lamb of God, manifested in his dying agonies, his bloody sweat, his loud and bitter cries, and bleeding heart, and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold, and heavy, insensible, and regardless! Where are the exercises of our affections proper, if not here? What is it that does more require them? And what can be a fit occasion of their lively and vigorous exercise, if not such a one as this? Can anything be set in our view, greater and more important? Any thing more wonderful and surprising? Or more nearly concerning our interest? Can we suppose the wise Creator implanted such principles in the human nature as the affections, to be of use to us, and to be exercised on certain proper occasions, but to lie still on such an occasion as this? Can any Christian who believes the truth of these things, entertain such thoughts?
If we ought ever to exercise our affections at all, and if the Creator has not unwisely constituted the human nature in making these principles a part of it, when they are vain and useless; then they ought to be exercised about those objects which are most worthy of them. But is there anything which Christians can find in heaven or earth, so worthy to be the objects of their admiration and love, their earnest and longing desires, their hope, and their rejoicing, and their fervent zeal, as those things that are held forth to us in the gospel of Jesus Christ? In which not only are things declared most worthy to affect us, but they are exhibited in the most affecting manner. The glory and beauty of the blessed Jehovah, which is most worthy in itself, to be the object of our admiration and love, is there exhibited in the most affecting manner that can he conceived of, as it appears, shining in all its luster, in the face of an incarnate, infinitely loving, meek, compassionate, dying Redeemer. All the virtues of the Lamb of God, his humility, patience, meekness, submission, obedience, love and compassion, are exhibited to our view, in a manner the most tending to move our affections, of any that can be imagined; as they all had their greatest trial, and their highest exercise, and so their brightest manifestation, when he was in the most affecting circumstances; even when he was under his last sufferings, those unutterable and unparalleled sufferings he endured, from his tender love and pity to us. There also the hateful nature of our sins is manifested in the most affecting manner possible: as we see the dreadful effects of them, in that our Redeemer, who undertook to answer for us, suffered for them. And there we have the most affecting manifestation of God’s hatred of sin, and his wrath and justice in punishing it; as we see his justice in the strictness and inflexibleness of it; and his wrath in its terribleness, in so dreadfully punishing our sins, in one who was infinitely dear to him, and loving to us. So has God disposed things, in the affair of our redemption, and in his glorious dispensations, revealed to us in the gospel, as though everything were purposely contrived in such a manner, as to have the greatest possible tendency to reach our hearts in the most tender part, and move our affections most sensibly and strongly. How great cause have we therefore to be humbled to the dust, that we are no more affected!
