Religious Affections by Jonathan Edwards (Modern, Updated Translation)

Religious Affections Book Summary

Religious Affections by Jonathan Edwards (1746) is a foundational work in Christian spirituality that examines the nature of genuine religious experience. Edwards wrote this comprehensive treatise during the Great Awakening to address widespread confusion about authentic versus false religious emotions and to provide lasting criteria for spiritual discernment.

Historical Context

Edwards penned this work in response to the revivals of the 1730s and 1740s, particularly after observing both genuine conversions and dangerous excesses during the Great Awakening. As pastor in Northampton, Massachusetts, he witnessed firsthand how religious enthusiasm could lead to both spiritual fruit and spiritual delusion. The work emerged from his pastoral concern to help believers distinguish between temporary religious excitement and genuine spiritual transformation.

Core Argument

Edwards argues that true religion consists primarily in "holy affections" - deep, God-centered emotions and desires that flow from genuine spiritual transformation wrought by divine grace. He rejects the false dichotomy between reason and emotion, instead proposing that authentic faith necessarily engages both the understanding and the will through sanctified affections.

Drawing on his Reformed theological background and philosophical insights, Edwards defines affections as the vigorous exercises of the will and inclination, encompassing love, hatred, desire, hope, fear, delight, sorrow, gratitude, compassion, and zeal. These aren't mere feelings but fundamental orientations of the heart that drive human behavior.

Three Main Sections

Part I: The Nature of Religious Affections

Edwards establishes his foundational premise that authentic faith necessarily involves the affections, not just intellectual understanding. He demonstrates from Scripture that true religion is a matter of the heart, arguing against both cold, rationalistic approaches to faith and wild, uncontrolled emotionalism. He shows that biblical figures like David, Paul, and even Christ himself exhibited strong religious affections.

He defines affections as distinct from mere animal passions, positioning them as the spring of human actions. According to Edwards, we cannot be truly righteous without holy affections, nor can we be thoroughly wicked without unholy ones.

Part II: What Affections Are NOT Reliable Signs

Edwards systematically dismantles twelve common but unreliable indicators of genuine conversion:

1. High intensity of religious emotions - Emotional vigor alone proves nothing about spiritual authenticity
2. Bodily effects - Physical manifestations like trembling, crying, or fainting are spiritually neutral
3. Fluent religious talk - Eloquent speech about spiritual matters can be learned or mimicked
4. Scriptural quotations and imagery - Satan himself can quote Scripture
5. Apparent love and praise - These can arise from self-centered rather than God-centered motives
6. Multiple types of affections - Having various religious emotions doesn't guarantee authenticity
7. Following biblical examples - External imitation of biblical patterns proves nothing
8. Time spent in religious duties - Duration of religious activity is no proof of grace
9. Confident testimonies - Bold declarations of faith can mask spiritual delusion
10. Others' positive opinions - Human approval, even from respected Christians, can be mistaken
11. Joy and comfort - Pleasant religious feelings can be self-generated
12. Order and method in religious practice - Systematic devotion can exist without genuine grace

This section reveals Edwards' psychological sophistication, as he demonstrates how self-deception operates in religious experience and how external behaviors can mask internal spiritual poverty.

Part III: What Affections ARE Reliable Signs

Edwards presents twelve distinguishing marks of truly gracious affections:

1. Divine origin - They arise from spiritual, supernatural influences, not natural human capacity
2. God-centered focus - They're drawn to the moral excellence and beauty of divine things for their own sake
3. Spiritual foundation - They're grounded in the loveliness of God's moral nature, not just His benefits to us
4. Enlightened understanding - They flow from spiritual illumination that reveals divine truth
5. Deep conviction - They produce reasonable and spiritual conviction of divine reality and personal sinfulness
6. Evangelical humility - They generate genuine humility that acknowledges total dependence on grace
7. Nature transformation - They fundamentally change the person's character and disposition
8. Christ-like spirit - They manifest the same spirit displayed by Jesus Christ
9. Heart softening - They make the heart tender toward God and responsive to spiritual things
10. Beautiful proportionality - They create harmonious, balanced Christian character
11. Spiritual appetite - They increase hunger for God and spiritual things over time
12. Practical fruit - They consistently produce obedience and good works in daily life

Key Theological Themes

God's Sovereignty in Salvation: Edwards emphasizes that genuine affections must be supernaturally implanted by God's Spirit, not generated by human effort or manipulation.

The Beauty of Holiness: Central to Edwards' theology is the concept that spiritual beauty - God's moral excellence - is what truly attracts the regenerate heart, distinguishing genuine conversion from self-centered religious experience.

Perseverance and Growth: True religious affections are not temporary enthusiasms but permanent changes that grow stronger over time, producing consistent fruit in Christian living.

Balance Between Heart and Mind: Edwards rejects both cold intellectualism and anti-intellectual emotionalism, arguing for an integrated approach where spiritual understanding inflames holy affections.

Pastoral Insights

Edwards demonstrates remarkable psychological insight into self-deception, showing how people can mistake natural emotions, social pressure, or even demonic influence for divine grace. His analysis of religious experience anticipates many modern psychological understandings of emotion, motivation, and self-knowledge.

Pastorally, the work provides ministers and believers with practical tools for spiritual discernment, helping them counsel those experiencing religious emotions and evaluate their own spiritual state.

Religious Affections

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Part 1: About the Nature of Emotions and Their Importance in Religion

"Although you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy." - 1 Peter 1:8

In these words, the apostle describes the mindset of the Christians he is writing to, who are experiencing persecutions at that time. These persecutions are what he is referring to in the two previous verses, when he talks about the testing of their faith and their feeling weighed down by various trials.

Trials have three main benefits for true religion. Firstly, they demonstrate the truth of the religion, showing that it is indeed genuine. Trials are especially effective at distinguishing between true and false religions, making the differences between them clear. This is why they are often referred to as trials, as seen in the verse just before the text and in countless other instances.

Trials test the faith and beliefs of those who profess a religion, much like how gold is tested in fire to reveal whether it is genuine or not. When the faith of true Christians is tested and proven to be genuine, it is "found to praise, and honor, and glory," as mentioned in the preceding verse.

Additionally, these trials provide even more benefits to true religion. They not only reveal its truth but also showcase its genuine beauty and attractiveness. True virtue never seems more appealing than when it is most oppressed, and the divine excellence of real Christianity is never displayed more effectively than when it faces the greatest challenges. It is during these times that true faith proves itself to be more valuable than gold! And for this reason, it is "found to praise, and honor, and glory."

Another advantage of such trials for true religion is that they purify and strengthen it. They not only show that it is genuine, but they also help refine it, removing any false elements that might hinder its progress. This leaves only the true aspects of the religion. These trials also make the beauty of true religion more apparent, as mentioned earlier. Moreover, they enhance its beauty by establishing, confirming, and invigorating it, while also purifying it from anything that might tarnish its brilliance and glory. Just as gold is purified from its impurities and becomes more solid and beautiful when tested in fire, true faith, when tested like gold in fire, becomes more precious and is "found unto praise, and honor, and glory." The apostle seems to refer to each of these benefits that persecutions bring to true religion in the verse before the text.

In the text, the apostle points out how true religion worked in the Christians he wrote to during their persecutions. He highlights the benefits of persecution that were evident in them and how their true religion was demonstrated through their actions. Under persecution, their religion was shown to be genuine and displayed the beauty and appeal of true faith. It also seemed to grow stronger and purer, making it likely to be "found unto praise, and honor, and glory, at the appearing of Jesus Christ." The apostle mentions two types of actions or expressions of true religion in these Christians during their sufferings, which showed the positive effects of persecution.

1. Love for Christ: "Whom having not yet seen, ye love." The world was amazed at the strange force that drove these people to endure such great suffering, to give up the visible things around them, and to let go of everything that was dear and enjoyable to their senses. To the people of the world, they seemed to be out of their minds, acting as if they despised themselves. There was nothing in the world's view that could explain why they chose to suffer like this, or how they found the strength to endure and persevere through such trials. But even though there was nothing visible, nothing that the world or the Christians themselves had ever seen with their physical eyes, they were driven by a supernatural love for something unseen. They loved Jesus Christ, for they saw him spiritually, even though the world could not see him and they themselves had never seen him with their physical eyes.

2. Joy in Christ. Although they faced severe outward sufferings, their inner spiritual joys were greater than their sufferings. This joy supported them and enabled them to endure their hardships with cheerfulness. The apostle mentions two aspects of this joy in the text - 1. The manner in which it arises, and how Christ, though unseen, is the foundation of it, through faith, which is the evidence of things not seen: "In whom, though now you see him not, yet believing, you rejoice." 2. The nature of this joy: "unspeakable and full of glory." It is unspeakable in its kind, being very different from worldly joys and carnal delights. This joy is of a much more pure, sublime, and heavenly nature, being something supernatural and truly divine. It is so incredibly excellent that there are no words to describe it. The joy is also unspeakable in degree, as God generously gives them this holy joy in large amounts during their time of persecution.

Their joy was full of glory. Although the joy was unspeakable and no words could adequately describe it, something could still be said about it. No words are more fitting to represent its excellence than these: it was full of glory, or as it is in the original, glorified joy. While rejoicing with this joy, their minds were filled with a glorious brightness, and their natures were exalted and perfected. This noble rejoicing did not corrupt or debase the mind like many carnal joys do; instead, it greatly beautified and dignified it. It was a taste of the joy of heaven, raising their minds to a degree of heavenly blessedness. It filled their minds with the light of God's glory and made them shine with some communication of that glory.

So, the statement or idea that I want to discuss based on these words is the following:

Doctrine: True religion largely involves holy affections.

We can see that the apostle, when observing and commenting on the religious practices and experiences of the Christians he wrote to, noticed that their faith appeared to be genuine and of the right kind. This was especially evident during times of persecution, when their faith was tested like gold in a fire. During these times, not only did their faith prove to be true, but it also became purer, free from any impurities or false beliefs. Their faith shone in its true excellence and natural beauty, earning praise, honor, and glory. The apostle specifically highlights the religious emotions of love and joy that the Christians experienced during these times. These are the aspects of their faith that he acknowledges as evidence of its truth, purity, and proper glory. So, I would like to discuss...

1. Explain the meaning of the term "affections."

2. Notice some factors that clearly show that a significant portion of true religion is found in our emotions.

1. One might ask, what exactly are the emotions or feelings of the mind?

I would respond: Emotions are simply the stronger and more noticeable expressions of our desires and decisions within our soul.

God has given the soul two abilities: one allows us to perceive, think, and understand things, which is known as the understanding. The other ability affects how we feel about the things we perceive or think about; we may be drawn to them or repelled by them. This ability involves not just observing things as a neutral, unaffected spectator, but also experiencing emotions like liking or disliking, feeling pleased or displeased, and approving or rejecting. This ability goes by various names, such as the inclination, and when it relates to actions that are determined and governed by it, it's called the will. The mind, in terms of this ability's exercises, is often referred to as the heart.

There are two types of activities that involve this ability: either those where the soul is drawn towards the things it sees, approving of them, feeling happy with them, and being attracted to them; or those where the soul resists the things it sees, disapproving of them, feeling unhappy with them, being repelled by them, and rejecting them.

The various exercises of the soul's inclination and will come in different types and degrees. Some experiences of pleasure or displeasure, inclination or disinclination, only slightly move the soul beyond a state of indifference. However, there are other degrees where approval or disapproval, pleasure or aversion, become stronger. The soul can rise higher and higher in these degrees until it acts vigorously and noticeably. When the soul's actions are strong enough, they can cause changes in the body's blood flow and animal spirits due to the connection between the soul and the body established by the Creator. This often results in physical sensations, particularly around the heart and vital organs, which are the source of the body's fluids. This is why the mind, in relation to the exercises of this faculty, is often referred to as the "heart" across various cultures and time periods. It's important to note that these more vigorous and noticeable exercises of this faculty are what we call affections.

The will and the emotions of the soul are not two separate faculties. The emotions are not fundamentally different from the will, nor do they differ from the simple actions of the will and the soul's inclination, except in the intensity and awareness of their exercise.

It must be admitted that language can be somewhat imperfect, and the meaning of words can be quite vague and not clearly defined by custom, which usually governs how we use language. In some ways, the emotions of the soul are no different from our desires and inclinations, and our desires are never exercised unless they are influenced in some way. Our desires are not moved from a state of complete indifference unless they are affected one way or another, and they don't act any further than that. However, there are many actions of our desires and inclinations that are not typically referred to as emotions. In everything we do voluntarily, there is an exercise of our desires and inclinations; it is our inclinations that guide us in our actions. But not all actions of our desires and inclinations in our everyday lives are usually called emotions. Yet, what we commonly call emotions are not fundamentally different from these actions, but only differ in the intensity and manner of their exercise. In every action of our desires, the soul either likes or dislikes something, is either drawn to or repelled by what is being considered. These actions are not fundamentally different from the emotions of love and hatred. If the soul's liking or inclination towards something is strong and lively, it is the same thing as the emotion of love. And if the disliking and disinclination are strong, it is the same as hatred. In every action of our desires for or towards something not present, the soul is somewhat inclined towards that thing. If that inclination is significant, it is the same as the emotion of desire. And in every action of our desires where the soul approves of something present, there is a degree of pleasure. If that pleasure is significant, it is the same as the emotions of joy or delight. And if the soul disapproves of what is present, it is somewhat displeased, and if that displeasure is great, it is the same as the emotion of grief or sorrow.

It seems that our nature and the connection between our soul and body work in such a way that whenever we experience strong emotions or desires, it affects our body, particularly the movement of our bodily fluids and animal spirits. Similarly, our body's constitution and the movement of its fluids can influence our emotions. However, it's important to note that emotions are seated in the mind, not the body. The human body is not capable of experiencing emotions like love, hatred, joy, sorrow, fear, or hope, any more than a tree or a body without a mind can think or understand. Just as the soul is responsible for our thoughts and ideas, it is also the source of our emotions. Our emotions are a response to what our soul thinks about. The movements of our bodily fluids and animal spirits are not an essential part of our emotions, even though they always accompany them in our current state. They are merely effects or side effects of our emotions, separate from the emotions themselves. This means that a spirit without a body could still experience emotions like love, hatred, joy, sorrow, hope, or fear, just as one that is connected to a body can.

The terms "affections" and "passions" are often used interchangeably, but in everyday language, there is a subtle difference between them. "Affection" generally refers to strong and lively actions of the will or inclination, while "passion" is reserved for those experiences that are more sudden, have a more intense impact on our emotions, and cause the mind to be less in control of itself.

In all the activities of our desires and decisions, we either approve and like something or disapprove and reject it. So, emotions can be divided into two types: those that draw us towards something, making us want to hold onto or pursue it, and those that make us want to avoid or oppose it.

The first group includes emotions like love, desire, hope, joy, gratitude, and complacency. The second group consists of feelings like hatred, fear, anger, grief, and similar emotions, which there's no need to specifically define right now.

And there are some emotions that involve a combination of the previously mentioned types of willpower; for example, in the emotion of pity, there is a bit of the first type towards the person suffering, and a bit of the second type towards what they are suffering from. Similarly, in zeal, there is a strong approval of a person or thing, along with a fierce opposition to anything that is considered to be against it.

There are other mixed emotions that could be mentioned, but I want to quickly move on to,

2. The second topic proposed is to discuss some aspects that make it evident that true religion largely consists of emotions. And here,

1. What has been discussed about the nature of our emotions makes it clear that true religion involves a significant amount of passionate and lively actions of our desires and will, or the heartfelt exercises of our soul. The religion that God requires and accepts is not made up of weak, dull, and lifeless wishes that barely lift us above indifference. Instead, God emphasizes in His word that we should be genuinely committed, "fervent in spirit," and wholeheartedly engaged in our faith (Romans 12:11, "Be fervent in spirit, serving the Lord"). In Deuteronomy 10:12, it says, "And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways, to love Him, and to serve the Lord your God with all your heart and with all your soul?" And in Deuteronomy 6:4-6, "Hear, O Israel, the Lord our God is one Lord: And you shall love the Lord your God with all your heart and with all your might." It is this passionate and wholehearted engagement in religion that results from a genuine transformation of the heart, or true regeneration, and has the promise of life (Deuteronomy 30:6, "And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, so that you may live").

If we aren't truly committed to our faith and our desires and inclinations aren't strongly exercised, then we are nothing. The matters of faith are so significant that our hearts' engagement must be lively and powerful to match their nature and importance. In no other aspect of life is the intensity of our inclinations as necessary as in our faith, and in no other aspect is lukewarmness so detestable. True faith is always a powerful thing, and its power is first seen in the inner workings of our hearts, where it primarily resides. This is why true faith is referred to as the power of godliness, distinguishing it from the external appearances that merely form its structure, as stated in 2 Timothy 3:5: "Having a form of godliness, but denying the power of it." The Spirit of God, present in those with genuine and robust faith, is a spirit of powerful holy affection. Therefore, God is said to have given the Spirit of power, love, and sound mind in 2 Timothy 1:7. When people receive the Spirit of God through its sanctifying and saving influences, they are said to be "baptized with the Holy Ghost and with fire." This is due to the power and fervor of the spiritual exercises that the Spirit of God stirs in their hearts, making their hearts "burn within them" when grace is in action, as mentioned in Luke 24:32 about the disciples.

Religion is often compared to activities where people typically put their heart and strength into, such as running, wrestling, or competing for a significant prize or crown. It's also likened to fighting against powerful enemies who threaten our lives and engaging in battles to conquer a city or kingdom by force.

Although true grace has varying levels, and some people are just beginning their spiritual journey with Christ, having a relatively weak inclination and will towards divine and heavenly things, everyone who possesses genuine godliness in their heart has their inclinations and heart engaged towards God and divine matters. This engagement is so strong and energetic that these holy activities prevail over all worldly or natural desires and effectively overcome them. As a result, every true follower of Christ "loves him above father or mother, wife and children, brothers and sisters, houses and lands: yes, even more than their own life." Therefore, it is clear that wherever true religion exists, there are powerful exercises of the inclination and will towards divine subjects. However, as mentioned earlier, these strong, lively, and sensible exercises of the will are nothing more than the soul's affections.

2. The Creator of human nature has not only given emotions to people, but has also made them a significant driving force behind their actions. Since emotions are not only an essential part of human nature but also a large part of it, and because through personal growth and self-improvement, individuals are transformed and become more virtuous, it is clear that having positive emotions is not only essential to true religion but also a significant part of it. Furthermore, as true religion is practical in nature and God has designed human beings in such a way that emotions greatly influence their actions, this also indicates that true religion must involve a strong emotional component.

People's nature is such that they tend to be quite inactive unless they are motivated by some emotion, like love, hatred, desire, hope, fear, or something else. We can see that these emotions are the driving forces that get people moving in all aspects of life and involve them in all their pursuits. These are the things that push people forward and carry them along in their various endeavors.

In all aspects of life, people are driven and motivated by their emotions and desires, especially in matters they are deeply involved in and pursue with determination. We see that the world is full of busy and active people, and it is their emotions that set them in motion. If we were to remove all feelings of love, hate, hope, fear, anger, passion, and desire, the world would become mostly still and lifeless. There would be no activity or enthusiasm among people. It is the desire for wealth that drives the greedy person in their pursuits, and it is ambition that pushes someone to seek worldly glory. Similarly, it is the desire for pleasure that motivates the hedonist in their pursuit of sensual delights. The world continues to be in constant motion and agitation as people chase after these things. However, if we were to remove all emotions, the source of this movement would disappear, and the activity would cease. Just as worldly desires drive people's actions in everyday life, religious emotions play a significant role in motivating people's actions in matters of faith. Someone who only has theoretical knowledge and understanding without any emotional connection will never truly engage in religious activities.

3. It's clear that religious beliefs only truly impact a person's soul when they genuinely feel and are affected by them. There are countless people who regularly hear the word of God and learn about important and significant matters that directly concern them. Yet, these teachings seem to have no effect on their attitudes or behaviors. The reason for this is that they are not emotionally moved by what they hear. Many people often hear about God's glorious qualities, such as his almighty power, boundless wisdom, infinite majesty, and holiness. They hear about his incredible goodness and mercy, and the great works he has done that showcase these attributes. They hear about the immense love of God and Christ, the sacrifices Christ has made, and the realities of eternal suffering and endless joy in the afterlife. They also hear God's firm commands, gracious advice, warnings, and the sweet invitations of the gospel. Despite hearing all of this, they remain unchanged in their hearts and actions because they are not emotionally affected by these teachings. This will continue to be the case until they are truly moved by them. I can confidently say that no significant change has ever occurred in a person's mind or behavior due to religious teachings unless their emotions were stirred. No one has ever been motivated to earnestly seek salvation, pray for mercy, or recognize their own unworthiness and need for God's grace without being emotionally affected. Similarly, no one has ever turned to Christ for refuge without having their heart touched. Furthermore, no believer has ever been awakened from a spiritually lifeless state or recovered from a decline in their faith without having their heart deeply moved. In short, nothing significant has ever been achieved in a person's heart or life through religion without their emotions being profoundly affected by its teachings.

4. The Holy Scriptures consistently emphasize the importance of emotions in religion, such as fear, hope, love, hatred, desire, joy, sorrow, gratitude, compassion, and zeal.

The Scriptures emphasize the importance of godly fear in religion. It is often mentioned as a characteristic of truly religious people, who tremble at God's word, fear before Him, and are afraid of His judgments. They feel His excellency makes them afraid, and His dread falls upon them, among other things. A common term used for the saints in Scripture is "fearers of God" or "those who fear the Lord." Since the fear of God is a significant part of true godliness, it is no surprise that true godliness, in general, is often referred to as the fear of God. Anyone familiar with the Bible would know this.

So, having hope in God and His promises, as described in the Bible, is often considered a significant part of true religion. It is mentioned as one of the three main components of religion in 1 Corinthians 13:13. Having hope in the Lord is also frequently mentioned as a characteristic of the saints, as seen in Psalms 146:5, Jeremiah 17:7, and Psalms 31:24, among other places. Religious fear and hope are often combined, as they together make up the character of true saints (Psalms 33:18 and 147:11). Hope is such an essential part of true religion that the apostle Paul says, "we are saved by hope" (Romans 8:24). It is described as the helmet of the Christian soldier (1 Thessalonians 5:8) and the anchor of the soul, keeping us steady during life's storms (Hebrews 6:19). Hope is also considered a significant result and benefit that true believers receive from Christ's resurrection (1 Peter 1:3).

The Bible places a strong emphasis on the emotion of love in religion, including love for God, Jesus Christ, fellow believers, and all people. There are countless texts in both the Old and New Testaments that demonstrate this, but we'll discuss more on that later. On the other hand, the opposite emotion of hatred, specifically towards sin, is also mentioned in the Bible as an essential part of true religion. It is described as a way to identify and distinguish true religion (Proverbs 8:13), and believers are encouraged to show their sincerity by hating evil (Psalms 97:10). The Psalmist often mentions his hatred of sin as evidence of his sincerity (Psalms 101:2-3, 119:104, 119:127, and 139:21).

A strong desire for God and holiness, expressed through longing, hunger, and thirst, is often mentioned in the Bible as an essential part of true religion. For example, in Isaiah 26:8, it says, "Our soul desires your name and the remembrance of you." In Psalm 27:4, the author writes, "One thing I have desired of the Lord, and that I will seek after: to dwell in the house of the Lord all my life, to see his beauty, and to inquire in his temple." Similarly, in Psalm 42:1-2, the author compares their desire for God to a deer's thirst for water: "As the deer pants for streams of water, so my soul pants for you, O God; my soul thirsts for God, for the living God. When can I go and meet with God?" This longing for God is also expressed in Psalm 63:1-2, where the author writes, "My soul thirsts for you, my flesh longs for you, in a dry and weary land where there is no water; to see your power and your glory, as I have seen you in the sanctuary." In Psalm 84:1-2, the author expresses their love for God's presence: "How lovely is your dwelling place, O Lord Almighty! My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God." This longing for God's presence is also mentioned in Psalm 119:20, 73:25, 143:6-7, 130:6, and Song of Solomon 3:1-2, 6:8. This holy desire and thirst for God is considered a sign of true happiness and blessing, as Jesus said in his Sermon on the Mount in Matthew 5:6, "Blessed are those who hunger and thirst for righteousness, for they will be filled." This holy thirst is also mentioned as a condition for receiving the blessings of eternal life in Revelation 21:6, where it says, "I will give to the one who thirsts from the spring of the water of life without cost."

The Scriptures talk about holy joy as a significant part of true religion, just as it is portrayed in the text. This important aspect of religion is often encouraged and emphasized with great passion. For example, Psalm 37:4 says, "Delight yourself in the Lord, and he shall give you the desires of your heart." Similarly, Psalm 97:12 states, "Rejoice in the Lord, you righteous." Other verses, such as Psalm 33:1, Matthew 5:12, Philippians 3:1, and 1 Thessalonians 5:16, also urge believers to rejoice in the Lord. Holy joy is considered one of the main fruits of the Spirit of grace (Galatians 5:21). The psalmist even mentions his holy joy as evidence of his sincerity (Psalm 119:14). On the other hand, religious sorrow, mourning, and a broken heart are also frequently described as significant aspects of true religion. These qualities are often mentioned as distinguishing characteristics of true saints and a major part of their identity. For instance, Matthew 5:4 says, "Blessed are those who mourn, for they shall be comforted." Other verses, like Psalm 34:18 and Isaiah 61:1-2, also highlight the importance of a broken heart and a contrite spirit.

This godly sorrow and brokenness of heart are not only seen as key features of a saint's character but also as something that is particularly acceptable and pleasing to God. For example, Psalm 51:17 states, "The sacrifices of God are a broken spirit: a broken and contrite heart, O God, you will not despise." Similarly, Isaiah 57:15 and 66:2 emphasize the value of a contrite and humble spirit in the eyes of God.

Another emotion frequently mentioned, which displays a lot of true religion, is gratitude - particularly when expressed as thankfulness and praise to God. Since this is often discussed in the book of Psalms and other parts of the Holy Scriptures, I don't need to mention specific verses.

The Holy Scriptures often emphasize the importance of compassion and mercy as essential aspects of true religion. In fact, good people are often described as merciful in the Bible, making the terms "merciful" and "good" synonymous. For example, in Isaiah 57:1, it says, "The righteous perish, and no one takes it to heart; and merciful people are taken away." The Bible also highlights mercy as a key characteristic of a righteous person, as seen in Psalm 37:21, "The righteous show mercy and give," and verse 26, "He is always merciful and lends." In Proverbs 14:21, it states, "He who honors the Lord has mercy on the poor," and in Colossians 3:12, "Put on, as God's chosen ones, holy and beloved, compassionate hearts," etc. Mercy is also one of the qualities that Jesus describes as characteristic of those who are truly blessed, as in Matthew 5:7, "Blessed are the merciful, for they shall receive mercy." Jesus also mentions mercy as one of the most important aspects of the law in Matthew 23:23, "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice, mercy, and faith." Similarly, in Micah 6:8, it says, "He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love mercy, and to walk humbly with your God?" And in Hosea 6:6, "For I desire mercy, and not sacrifice." Jesus seems to have particularly appreciated this last verse, as he quotes it more than once in Matthew 9:13 and 12:7.

Zeal is often mentioned as a crucial aspect of the religion of true believers. It is described as a significant goal that Christ had in mind when he gave himself for our redemption; Titus 2:14 says, "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." This zeal is also highlighted as the main thing lacking in the lukewarm Laodiceans in Revelation 3:15, 16, 19. I have only mentioned a few verses from the countless ones throughout the Scripture that emphasize the importance of religion in our affections. However, what has been discussed should be enough to demonstrate that those who argue against the idea that much of true religion lies in our affections and instead advocate the opposite view must disregard what we have traditionally accepted as our Bible. They would need to find another standard by which to judge the nature of religion.

5. The Scriptures portray true religion as primarily being rooted in love, which is the most important emotion and the source of all other emotions.

So, in response to the lawyer who asked Jesus about the most important commandment in the law (Matthew 22:37-40), our blessed Savior explained it like this: "Jesus said to him, 'You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets.'" These last words mean that these two commandments encompass all the duties and teachings found in the law and the prophets. The Apostle Paul also frequently presents the same idea, as in Romans 13:8, "He who loves another has fulfilled the law," and verse 10, "Love is the fulfillment of the law." And in Galatians 5:14, "For all the law is fulfilled in one word, even in this: You shall love your neighbor as yourself." Similarly, in 1 Timothy 1:5, "Now the goal of the commandment is love, from a pure heart," etc. So, Paul speaks of love as the most important aspect of religion, and as its essence and core. Without love, even the greatest knowledge, gifts, and outward displays of faith are empty and worthless. He also describes love as the source of all that is good in 1 Corinthians 13. The word translated as "charity" in that passage is "agape" in the original language, which is more accurately translated as "love" in English.

Now, it's true that the love mentioned here includes the entire genuinely benevolent tendency of the soul towards God and humanity. However, as previously discussed, this tendency or inclination, when actively and powerfully experienced, becomes affection and is essentially affectionate love. It's this intense and passionate love that Christ refers to as the essence of all religion when he talks about loving God with all our hearts, souls, and minds, and our neighbors as ourselves, summarizing everything taught and prescribed in the law and the prophets. Of course, when love as an affection is described as the core of all religion in this and other scriptures, it doesn't mean that the action is separate from the habit, or that the exercise of understanding is excluded, as it's implied in all reasonable affection. However, it's undoubtedly true and evident from these scriptures that the essence of all true religion lies in holy love. The entire concept of religion consists of this divine affection, a consistent disposition towards it, the light that forms its foundation, and the outcomes that result from it.

From this, it is clear and certain that a significant part of true religion lies in our emotions. Love is not just one of the emotions, but it is the most important and primary emotion, and the source of all other emotions. Love leads to hatred for things that go against what we love or that hinder us in what we enjoy. From the various expressions of love and hatred, depending on the circumstances of the objects of these emotions, such as whether they are present or absent, certain or uncertain, probable or improbable, all other emotions like desire, hope, fear, joy, grief, gratitude, anger, etc., arise. A strong, affectionate, and passionate love for God will naturally give rise to other religious emotions. This will lead to a deep hatred and disgust for sin, fear of sin, and dread of God's displeasure, gratitude to God for His goodness, delight and joy in God when He is graciously and noticeably present, and sadness when He is absent. There will also be a joyful hope for a future enjoyment of God, and a passionate zeal for God's glory. Similarly, a passionate love for people will give rise to all other virtuous emotions towards them.

6. The religious experiences of the most distinguished saints mentioned in the Scriptures were largely characterized by strong spiritual emotions.

I will pay special attention to three prominent saints who have shared their thoughts and feelings, as well as their personal religious experiences and interactions with God, in the writings they left behind. These writings are now part of the sacred canon.

The first example I want to discuss is David, the "man after God's own heart." He provides us with a vivid illustration of his faith in the book of Psalms. These sacred songs he left for us are simply expressions and outpourings of devout and holy emotions, such as humble and passionate love for God, admiration of His glorious attributes and amazing works, intense desires and yearnings for God, delight and joy in God, heartfelt gratitude for His immense goodness, a holy exultation and triumph in God's favor, sufficiency, and faithfulness, love for and delight in the saints (the excellent of the earth), great pleasure in God's word and ordinances, sorrow for his own and others' sins, and fervent zeal for God and against His enemies and the enemies of His church. These expressions of holy affection found throughout David's psalms are particularly relevant to our discussion because they not only represent the faith of such an outstanding saint, whom God regards as highly pleasing to Him, but they were also written under the guidance of the Holy Spirit for the use of God's church in public worship, both in that era and in future generations. They were designed to express the faith of all saints in all ages, not just the faith of the Psalmist. Furthermore, it's important to note that David, in the book of Psalms, does not speak as a private individual but as the Psalmist of Israel, the secondary leader of God's church, and the guide in their worship and praises. In many of the psalms, he speaks on behalf of Christ, embodying Him in these expressions of holy affection. In many other psalms, he speaks on behalf of the church.

I'll discuss another example, which is the Apostle Paul. In many ways, he was the most important minister of the New Testament. He was chosen by Christ to spread his name among the Gentiles and played a major role in establishing the Christian church and revealing the gospel's mysteries for future generations. Some even believe he was the most distinguished servant of Christ and received the highest rewards in heaven. From what we know about Paul in the Bible, he was a very emotional person. His religious expressions in his letters were filled with holy emotions. Throughout his life, he was driven by a passionate love for his Lord, considering everything else as worthless compared to knowing Christ. This love compelled him to serve Christ despite all the challenges and sufferings he faced (2 Corinthians 5:14-15). Paul's letters also reveal his deep affection for fellow believers. He often spoke of his love for them (2 Corinthians 12:19, Philippians 4:1, 2 Timothy 1:2), his "abundant love" (2 Corinthians 2:4), and his tender, motherly love (1 Thessalonians 2:7-8). He also mentioned his "compassionate heart" (Philippians 1:8, Philemon 5, 12, and 20), his "earnest care" (2 Corinthians 8:16), and his "anguish of heart" for others (2 Corinthians 2:4). Paul's concern for others was so great that he experienced constant grief for the Jews (Romans 9:2) and had an "enlarged heart" for Christians (2 Corinthians 6:11). He frequently expressed his "longing desires" (1 Thessalonians 2:8, Romans 1:11, Philippians 1:8, and 4:1, 2 Timothy 1:4). In his letters, Paul often mentioned the emotion of joy (2 Corinthians 1:12, 7:7, 9, 16; Philippians 1:4, 2:12, 3:3; Colossians 1:34; 1 Thessalonians 3:9). He spoke of "rejoicing with great joy" (Philippians 4:10, Philemon 1:7), "rejoicing exceedingly" (2 Corinthians 7:13), and being "filled with comfort and extremely joyful" (2 Corinthians 7:4). He even described himself as "always rejoicing" (2 Corinthians 6:10). Paul also expressed other emotions, such as hope (Philippians 1:20), godly jealousy (2 Corinthians 11:2-3), and zeal for his Master's cause and the church's well-being (evident throughout his life and letters). This zeal fueled his tireless efforts to teach, encourage, warn, and correct others, as well as to confront numerous powerful enemies. His intense emotions were also evident in his frequent tears (2 Corinthians 2:4, Acts 20:19, 31).

Now, if anyone can read these accounts in the Scripture about this great apostle, and the accounts he gives of himself, and still not realize that his religion was deeply rooted in affection, they must have a strange ability to close their eyes to the light shining directly in their face.

The other example I want to mention is about the Apostle John, the beloved disciple who was closest and dearest to Jesus among the twelve disciples. He was granted the greatest privileges among them. Not only was he one of the three allowed to be present with Jesus during his transfiguration, the raising of Jairus's daughter, and his agony, but he was also one of the three main pillars of the Christian church, as mentioned by Apostle Paul. John was favored above all others, as he was allowed to lean on Jesus's chest during the Last Supper. He was also chosen by Jesus to reveal his incredible plans for the church until the end of time, as recorded in the Book of Revelation. John was entrusted with closing the canon of the New Testament and the entire Scripture. He was preserved much longer than the other apostles, so he could set everything in order within the Christian church after their death.

It's clear from all his writings (as commonly noted by religious scholars) that he was an incredibly affectionate person. His messages to those he wrote to were incredibly tender and emotional, expressing nothing but the deepest love. It's as if he was entirely composed of sweet and holy affection. To fully demonstrate this, we'd have to copy his entire body of work, as providing individual examples wouldn't do it justice.

7. The person God sent into the world to be the light of the world and head of the entire church, as well as the perfect example of true religion and virtue for everyone to imitate, was Jesus Christ. He was known for having a tender and affectionate heart, and his virtue was demonstrated through the expression of holy affections. Jesus was the greatest example of love for both God and humanity that has ever existed. It was these affections that triumphed in his intense struggle during his agonies, when "he prayed more earnestly, and offered strong crying and tears," and wrestled in tears and blood. The power of his holy love was so strong that it overcame the natural feelings of fear and grief when he was deeply troubled and his soul was filled with sorrow, even to the point of death. Throughout his life, Jesus was full of affection. We read about his great zeal in fulfilling the prophecy in Psalm 69, "The zeal of thine house hath eaten me up," (John 2:17). We also read about his grief for the sins of humanity in Mark 3:5, when "he looked round about on them with anger, being grieved for the hardness of their hearts." Jesus wept and lamented over the city of Jerusalem, which was filled with ungodly inhabitants (Luke 19:41-42). We read about Jesus' earnest desire in Luke 22:15, when he said, "With desire have I desired to eat this Passover with you before I suffer." We often read about his compassion and pity in the Gospels, and how he was "moved with compassion" (Matthew 9:36, 14:14; Mark 6:34). Jesus showed his tender heart when he wept with Mary and Martha as they mourned for their brother Lazarus, even though he knew their sorrow would soon turn to joy when Lazarus was raised from the dead (John 11). The last and dying discourse Jesus had with his eleven disciples the evening before he was crucified was incredibly affectionate. He told them he was going away and warned them of the great difficulties and sufferings they would face in the world after he was gone. He comforted and counseled them like his dear little children and left them his Holy Spirit, peace, comfort, and joy in his final words, as recorded in John chapters 13-16. He concluded with an affectionate prayer for them and his entire church in chapter 17. Of all the discourses ever written or spoken by any person, this one seems to be the most affectionate and affecting.

8. The essence of heavenly religion is largely based on emotions.

Undoubtedly, there is true religion in heaven, and it exists in its purest and most perfect form. According to the Scriptures, the religion of heaven mainly consists of intense love, joy, and the expression of these emotions through passionate and exalted praises. Therefore, the religion of the saints in heaven is similar to the religion of the saints on earth, as described in our text, which is love and "joy unspeakable and full of glory." It would be foolish to argue that the immense love and joy experienced by the saints in heaven are not emotions simply because they are not connected to a physical body and its functions. We are discussing the emotions of the soul, primarily love and joy. When these emotions are present in the soul, whether it is within a body or separate from it, the soul is influenced and moved. The love and joy experienced by the saints in heaven are powerful emotions that greatly impact the soul. Although we do not have personal experience of love and joy in a soul without a body or in a glorified body, the saints on earth do understand what divine love and joy feel like. They know that these emotions are of the same nature as the love and joy experienced by souls in heaven. The love and joy of the saints on earth represent the beginning and emergence of the light, life, and happiness of heaven. These emotions are similar in nature to those experienced in heaven, although they differ in degree and circumstances. Many Scriptures support this idea, such as Prov. 4:18; John 4:14, and 6:40, 47, 50, 51, 54, 58; 1 John 3:16; 1 Cor. 13:8-12. It is unreasonable to assume that the love and joy of the saints in heaven are entirely different in nature from the love and joy of the saints on earth, to the point that they are not considered emotions. This is simply because they do not have a physical body with blood and bodily fluids to be influenced by these emotions. The movement of blood and bodily fluids is not the essence of these emotions in humans on earth, but rather an effect of them. There is a sensation in the mind that precedes any effects on the body, and this sensation does not depend on the body's reactions. This sensation can exist in the soul without a body, and wherever there are expressions of love and joy, there is this mental sensation. This inner sensation, or spiritual sense, is what we call emotion. When the soul experiences this sensation and is moved by it, it is said to be affected, especially when the sensation is intense, as it is in the saints in heaven. If we can learn anything about the state of heaven from the Scriptures, the love and joy experienced by the saints there are incredibly powerful and vibrant. These emotions create a strong and indescribable sense of sweetness in the heart, motivating and energizing the saints, making them like a flame of fire. If such love and joy are not emotions, then the word "emotion" has no meaning in language. Can anyone claim that the saints in heaven, while beholding the face of their Father and the glory of their Redeemer, and contemplating his incredible works, especially his sacrifice for them, are not moved and affected by all that they see and consider?

So, the religion of heaven, which mainly consists of holy love and joy, is largely based on affection. Therefore, it's undeniable that true religion is also greatly based on affection. To understand the true nature of something, we need to look at it in its purest and most perfect form. For example, if we want to know the nature of true gold, we should examine it when it's refined, not when it's still in the ore. Similarly, if we want to understand what true religion is, we must go where true religion exists in its purest form, without any defects or mixtures. Those who are truly religious don't belong to this world; they are strangers here and belong to heaven. They are born from above, and their native country is heaven. The nature they receive through this heavenly birth is a heavenly nature, and they receive an anointing from above. The principle of true religion within them is a reflection of the religion of heaven. Their grace is like the first light of glory, and God prepares them for that world by making them more like it.

9. This can be seen in the purpose and intention of the rituals and responsibilities that God has established as methods and expressions of true religion.

For example, when it comes to the duty of prayer, it's clear that we're not meant to list out God's qualities, like his majesty, holiness, goodness, and all-sufficiency, or to talk about our own insignificance, emptiness, dependence, and unworthiness, or to mention our needs and desires, in order to inform God or convince him to show us mercy. Instead, the purpose of prayer is to help us truly feel and understand these things in our hearts, preparing us to receive the blessings we ask for. Similarly, the physical gestures and behaviors we use during worship, like bowing or kneeling, are only useful insofar as they help us or others feel more humble and reverent. Singing praises to God also seems to be designed specifically to stir up and express our religious emotions. There's no other reason we would sing to God in verse and with music, except that these things naturally move our emotions. This idea is also evident in the nature and purpose of the sacraments that God has established. Given our human nature, God hasn't just told us about the important aspects of the gospel and Christ's redemption through his words, but has also provided us with tangible, visible representations in the sacraments to help us connect more deeply with these truths.

Impressing divine truths on people's hearts and emotions is clearly one of the main purposes for which God has ordained that his word, delivered in the Holy Scriptures, should be explained, applied, and emphasized in preaching. Therefore, it's not enough for people to simply have good commentaries and explanations on the Scriptures and other theological books. Although these resources can help people understand the concepts and teachings of God's word, they may not have the same impact on their hearts and emotions. God has specifically designed the preaching of his word to be a powerful and engaging way to affect people with the importance of religious matters, their own struggles, the need for a solution, and the glory and sufficiency of the solution provided. Preaching also serves to inspire and energize believers by regularly reminding them of the essential aspects of their faith and presenting them in a compelling manner, even if they are already familiar with these teachings (2 Peter 1:12-13). In particular, preaching aims to foster two emotions mentioned in the text: love and joy. Christ has given various roles within the church, such as apostles, prophets, evangelists, pastors, and teachers, so that the community of believers can grow and be strengthened in love (Ephesians 4:11-12, 16). When instructing and advising Timothy about his ministry, the Apostle Paul emphasizes that the ultimate goal of the message a minister preaches is to promote love or charity (1 Timothy 3, 4, 5). Another emotion that God intends for preaching to cultivate among believers is joy. This is why ministers are referred to as "helpers of their joy" (2 Corinthians 1:24).

10. It's clear that true religion, or holiness of heart, is deeply rooted in the affections of the heart, as the Scriptures often emphasize the sin of the heart as being hardness of heart. For example, Jesus was grieved and angry with the Jews because of their hard hearts (Mark 3:5). People with hard hearts are said to be storing up wrath for themselves (Rom. 2:5). The house of Israel's disobedience to God was attributed to their hard hearts (Ezekiel 3:7). The wickedness of the rebellious generation in the wilderness was also due to their hard hearts (Psalm 95:7-10). King Zedekiah's refusal to turn to the Lord was because of his hardened heart (2 Chron. 36:13). Hard hearts are associated with a lack of fear of God and a departure from His ways (Isa. 63:17). People's rejection of Christ and opposition to Christianity is also linked to hard hearts (Acts 19:9). God allowing people to be controlled by sin and corruption is often described as God hardening their hearts (Rom. 9:18, John 12:40). The Apostle Paul seems to equate an evil heart that departs from God with a hard heart (Heb. 3:8, 12-13). And the transformative work of God in conversion, which involves freeing a person from the power of sin and purifying their corruption, is repeatedly expressed as God "taking away the heart of stone, and giving a heart of flesh" (Ezek. 11:19, 36:26).

A hard heart clearly refers to a heart that is not easily affected or moved by virtuous emotions, like a stone – insensible, unresponsive, and difficult to make an impression on. This is why a hard heart is called a stony heart, contrasting with a heart of flesh, which has feelings and can be touched and moved emotionally. In the Bible, we find references to a hard heart and a tender heart, and it's clear that these are opposites. A tender heart is one that is easily affected by what it should be. God praised Josiah for having a tender heart, and the things mentioned as evidence of his tender heart show that it means his heart was easily moved by religious and pious emotions: 2 Kings 22:19 says, "Because your heart was tender, and you humbled yourself before the Lord when you heard what I spoke against this place and its inhabitants, that they would become a desolation and a curse, and you tore your clothes and wept before me, I have also heard you, says the Lord." To enter the kingdom of God, we must become like little children, having tender hearts that are easily affected and moved by spiritual and divine matters, just as little children are easily moved by other things.

In some parts of the text, it's clear that "hardness of heart" refers to a heart lacking affection. For example, to describe the ostrich's lack of natural love for her offspring, it says in Job 39:16, "She hardens her heart against her young ones, as if they were not hers." Similarly, a person who remains unemotional during dangerous times is described as hardening their heart: Proverbs 28:14 states, "Happy is the person who is always cautious; but the one who hardens their heart will fall into trouble." So, it's clear that a "hard heart" in the Bible refers to a heart lacking in religious feelings. And since the Bible often associates sin and corruption with a hard heart, it's obvious that a person's grace and holiness must largely depend on having religious feelings and being open to them. Most religious scholars agree that sin is fundamentally based on a lack or absence of holiness. So, if sin is closely related to having a hard heart and lacking religious feelings, then holiness must be strongly connected to having these religious feelings.