The Religious Affections (Unabridged). Jonathan Edwards

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СКАЧАТЬ And such gestures and manner of external behavior in the worship of God, which custom has made to be significations of humility and reverence, can be of no further use than as they have some tendency to affect our own hearts, or the hearts of others.

      And the duty of singing praises to God seems to be appointed wholly to excite and express religious affections. 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.

      The same thing appears in the nature and design of the sacraments, which God hath appointed. God, considering our frame, hath not only appointed that we should be told of the great things of the gospel, and of the redemption of Christ, and instructed in them by his word; but also that they should be, as it were, exhibited to our view, in sensible representations, in the sacraments, the more to affect us with them.

      And the impressing divine things on the hearts and affections of men, is evidently one great and main end for which God has ordained that his word delivered in the holy Scriptures, should be opened, applied, and set home upon men, in preaching. And therefore it does not answer the aim which God had in this institution, merely for men to have good commentaries and expositions on the Scripture, and other good books of divinity; because, although these may tend as well as preaching to give men a good doctrinal or speculative understanding of the things of the word of God, yet they have not an equal tendency to impress them on men's hearts and affections. God hath appointed a particular and lively application of his word to men in the preaching of it, as a fit means to affect sinners with the importance of the things of religion, and their own misery, and necessity of a remedy, and the glory and sufficiency of a remedy provided; and to stir up the pure minds of the saints, and quicken their affections, by often bringing the great things of religion to their remembrance, and setting them before them in their proper colors, though they know them, and have been fully instructed in them already, 2 Pet. 1:12, 13. And particularly, to promote those two affections in them, which are spoken of in the text, love and joy: "Christ gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; that the body of Christ might be edified in love," Eph. 4:11, 12, 16. The apostle in instructing and counseling Timothy concerning the work of the ministry, informs him that the great end of that word which a minister is to preach, is love or charity, 1 Tim. 3, 4, 5. And another affection which God has appointed preaching as a means to promote in the saints, is joy; and therefore ministers are called "helpers of their joy," 2 Cor. 1:24.

      10. It is an evidence that true religion, or holiness of heart, lies very much in the affection of the heart, that the Scriptures place the sin of the heart very much in hardness of heart. Thus the Scriptures do everywhere. It was hardness of heart which excited grief and displeasure in Christ towards the Jews, Mark 3:5: "He looked round about on them, with anger, being grieved for the hardness of their hearts." It is from men's having such a heart as this, that they treasure up wrath for themselves: Rom. 2:5, "After thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God." The reason given why the house of Israel would not obey God, was, that they were hardhearted: Ezekiel 3:7, "But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hard-hearted." The wickedness of that perverse rebellious generation in the wilderness, is ascribed to the hardness of their hearts: Psal. 95:7-10, "To-day if ye will hear his voice, harden not your heart, as in the provocation, and as in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my work: forty years long was I grieved with this generation, and said, It is a people that do err in their heart," &c. This is spoken of as what prevented Zedekiah's turning to the Lord: 2 Chron. 36:13, "He stiffened his neck, and hardened his heart from turning to the Lord God of Israel." This principle is spoken of, as that from whence men are without the fear of God, and depart from God's ways: Isa. 63:17, "O Lord, why hast thou made us to err from thy ways and hardened our heart from thy fear?" And men's rejecting Christ, and opposing Christianity, is laid to this principle: Acts 19:9, "But when divers were hardened, and believed not, but spake evil of that way before the multitude." God's leaving men to the power of the sin and corruption of the heart is often expressed by God's hardening their hearts: Rom. 9:18, "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." John 12:40, "He hath blinded their minds, and hardened their hearts." And the apostle seems to speak of "an evil heart that departs from the living God, and a hard heart," as the same thing: Heb. 3:8, "Harden not your heart, as in the provocation," &c.; ver. 12, 13, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God: but exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin." And that great work of God in conversion, which consists in delivering a person from the power of sin, and mortifying corruption, is expressed, once and again, by God's "taking away the heart of stone, and giving a heart of flesh," Ezek. 11:19, and chap. 36:26.

      Now by a hard heart, is plainly meant an unaffected heart, or a heart not easy to be moved with virtuous affections, like a stone, insensible, stupid, unmoved, and hard to be impressed. Hence the hard heart is called a stony heart, and is opposed to a heart of flesh, that has feeling, and is sensibly touched and moved. We read in Scripture of a hard heart, and a tender heart; and doubtless we are to understand these, as contrary the one to the other. But what is a tender heart, but a heart which is easily impressed with what ought to affect it? God commends Josiah, because his heart was tender; and it is evident by those things which are mentioned as expressions and evidences of this tenderness of heart, that by his heart being tender is meant, his heart being easily moved with religious and pious affection: 2 Kings 22:19, "Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me, I also have heard thee, saith the Lord." And this is one thing, wherein it is necessary we should "become as little children, in order to our entering into the kingdom of God," even that we should have our hearts tender, and easily affected and moved in spiritual and divine things, as little children have in other things.

      It is very plain in some places, in the texts themselves, that by hardness of heart is meant a heart void of affection. So, to signify the ostrich's being without natural affection to her young, it is said, Job 39:16, "She hardeneth her heart against her young ones, as though they were not hers." So a person having a heart unaffected in time of danger, is expressed by his hardening his heart: Prov. 28:14, "Happy is the man that feareth alway; but he that hardeneth his heart shall fall into mischief."

      Now, therefore, since it is so plain, that by a hard heart, in Scripture, is meant a heart destitute of pious affections, and since also the Scriptures do so frequently place the sin and corruption of the heart in hardness of heart; it is evident, that the grace and holiness of the heart, on the contrary, must, in a great measure, consist in its having pious affections, and being easily susceptive of such affection. Divines are generally agreed, that sin radically and fundamentally consist in what is negative, or privative, having its root and foundation in a privation or want of holiness. And therefore undoubtedly, if it be so that sin does very much consist in hardness of hearts and so in the want of pious affections of heart, holiness does consist very much in those pious affections.

      I am far from supposing that all affections do show a tender heart: hatred, anger, vainglory, and other selfish and self-exalting affections, may greatly prevail in the hardest heart. But yet it is evident, that hardness of heart and tenderness of heart, are expressions that relate to the affection of the heart, and denote the heart's being susceptible of, or shut up against certain affections; of which I shall have occasion to speak more afterwards.

      Upon the whole, I think it clearly and abundantly evident, that true religion lies very much in the affections. Not that I think these arguments prove, that religion in the hearts of the truly godly, is ever in exact proportion to the degree of affection, and present emotion of the mind: for undoubtedly, there is much affection in the true saints which is not spiritual; СКАЧАТЬ