Book · 26 chapters · 12 hr 19 min read · Moderate

A Treatise Concerning Religious Affections

The Nature of True Religion

Other titles: Religious Affections

Jonathan Edwards · 1703–1758

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About this book

A book about how to tell true religion from its counterfeits. Edwards argues first that genuine faith is not cool assent but affection — the heart moved — and then spends the rest of the treatise refusing every easy test of whether those affections are real. Twelve signs prove nothing either way: intensity, fluency in talking about it, the order in which things happened, even confidence. Twelve more are the real marks.

He wrote it in 1746, after the Great Awakening had swept New England and then curdled. Thousands had been converted; some of them were not, and nobody could tell which. Edwards had defended the revival publicly and now had to say what in it had been the work of God and what had been enthusiasm — a judgement that cost him his own pulpit a few years later.

The twelfth sign is where the argument lands, and it is the plainest thing in the book: gracious affections show themselves in practice — in what a life actually does, over time, under pressure. Edwards gives it more room than the other eleven together, having spent three hundred pages removing every shortcut a reader might have preferred.

It is demanding and it is meant to be uncomfortable. Anyone who has wondered whether an experience of God was genuine is the reader Edwards had in mind, and he neither dismisses the question nor answers it cheaply.

I. It is no sign one way or the other, that religious affections are very great, or raised very high. Some are ready to condemn all high affections: if persons appear to have their religious affections raised to an extraordinary pitch, they are prejudiced against them, and determine that they are delusions, without further inquiry.
From I. It is no sign one way or the other, that religious affections are very great, or raised very high
  1. 1 Introduction 13 min
  2. 2 Part I. Concerning the nature of the affections and their importance in religion 72 min
  3. 3 I. It is no sign one way or the other, that religious affections are very great, or raised very high 10 min
  4. 4 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 8 min
  5. 5 III. It is no sign that affections are truly gracious affections, or that they are not, that they cause those who have them to be fluent, fervent, and abundant, in talking of the things of religion 6 min
  6. 6 IV. It is no sign that affections are gracious, or that they are otherwise, that persons did not make them themselves, or excite them of their own contrivance and by their own strength 10 min
  7. 7 V. It is no sign that religious affections are truly holy and spiritual, or that they are not, that they come with texts of Scripture, remarkably brought to the mind 8 min
  8. 8 VI. It is no evidence that religious affections are saving, or that they are otherwise, that there is an appearance of love in them 4 min
  9. 9 VII. Persons having religious affections of many kinds, accompanying one another, is not sufficient to determine whether they have any gracious affections or no 9 min
  10. 10 VIII. Nothing can certainly be determined concerning the nature of the affections, by this, that comforts and joys seem to follow awakenings and convictions of conscience, in a certain order 28 min
  11. 11 IX. It is no certain sign that the religious affections which persons have are such as have in them the nature of true religion, or that they have not, that they dispose persons to spend much time in religion, and to be zealously engaged in the external duties of worship 5 min
  12. 12 X. Nothing can be certainly known of the nature of religious affections by this, that they much dispose persons with their mouths to praise and glorify God 4 min
  13. 13 XI. It is no sign that affections are right, or that they are wrong, that they make persons that have them exceeding confident that what they experience is divine, and that they are in a good estate 33 min
  14. 14 XII. Nothing can be certainly concluded concerning the nature of religious affections, that any are the subjects of, from this, that the outward manifestations of them, and the relation persons give of them, are very affecting and pleasing to the truly godly, and such as greatly gain their charity, 21 min
  15. 15 Part III 10 min
  16. 16 II. The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest 32 min
  17. 17 III. Those affections that are truly holy, are primarily founded on the loveliness of the moral excellency of divine things 29 min
  18. 18 IV. Gracious affections do arise from the mind's being enlightened, richly and spiritually to understand or apprehend divine things 58 min
  19. 19 V. Truly gracious affections are attended with a reasonable and spiritual conviction of the judgment, of the reality and certainty of divine things 46 min
  20. 20 VI. Gracious affections are attended with evangelical humiliation 68 min
  21. 21 VII. Another thing, wherein gracious affections are distinguished from others, is, that they are attended with a change of nature 11 min
  22. 22 VIII. Truly gracious affections differ from those affections that are false and delusive, in that they tend to, and are attended with the lamblike, dovelike spirit and temper of Jesus Christ 30 min
  23. 23 IX. Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit 15 min
  24. 24 X. Another thing wherein those affections that are truly gracious and holy, differ from those that are false, is beautiful symmetry and proportion 25 min
  25. 25 XI. Another great and very distinguishing difference between gracious affections and others is, that gracious affections, the higher they are raised, the more is a spiritual appetite and longing of soul after spiritual attainments increased 13 min
  26. 26 XII. Gracious and holy affections have their exercise and fruit in Christian practice 170 min

Claude Lorrain (Claude Gellée), “Sunrise” (possibly 1646–47). The Metropolitan Museum of Art, Open Access.