Religious Affections

There is no question whatsoever, that is of greater importance to mankind, and what is more concerns every individual person to be well resolved in, than this: What are the distinguishing qualifications of those that are in favor with God, and entitled to his eternal rewards? Or, which comes to the same thing, What is the nature of true religion? And wherein do lie the distinguishing notes of that virtue and holiness that is acceptable in the sight of God? But though it be of such importance, and though we have clear and abundant light in the word of God to direct us in this matter, yet there is no one point, wherein professing Christians do more differ one from another. It would be endless to reckon up the variety of opinions in this point, that divide the Christian world; making manifest the truth of that declaration of our Savior, “Strait is the gate and narrow is the way, that leads to life, and few there be that find it.”


• Concerning the Nature of the Affections and Their Importance in Religion

• It may be inquired, what the affections of the mind are?

• The second thing proposed, which was to observe some things that render it evident, that true religion, in great part consists in the affections.

• Showing what are No Certain Signs that Religious Affections are Gracious, or that they are Not

• It is no sign one way or the other, that religious affections are very great, or raised very high

• 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

• 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

• 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

• 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

• It is no evidence that religious affections are saving, or that they are otherwise, that there is an appearance of love in them

• Persons having religious affections of many kinds, accompanying one another, is not sufficient to determine whether they have any gracious affections or no.

• 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

• 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

• 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

• 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

• 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, and win their hearts

• Showing what are Distinguishing Signs of Truly Gracious and Holy Affections

• Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine.

• 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

• Those affections that are truly holy, are primarily founded on the loveliness of the moral excellency of divine things. Or (to express it otherwise) a love to divine things for the beauty and sweetness of their moral excellency is the first beginning and spring of all holy affections

• Gracious affections do arise from the mind's being enlightened, richly and spiritually to understand or apprehend divine things.

• Truly gracious affections are attended with a reasonable and spiritual conviction of the judgment, of the reality and certainty of divine things

• Gracious affections are attended with evangelical humiliation. Evangelical humiliation is a sense that a Christian has of his own utter insufficiency, despicableness, and odiousnesss, with an answerable frame of heart

• Another thing, wherein gracious affections are distinguished from others, is, that they are attended with a change of nature

• 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; or in other words, they naturally beget and promote such a spirit of love, meekness, quietness, forgiveness and mercy, as appears in Christ.

• Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit

• Another thing wherein those affections that are truly gracious and holy, differ from those that are false, is beautiful symmetry and proportion

• 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.

• Gracious and holy affections have their exercise and fruit in Christian practice. 


Jonathan Edwards “is widely acknowledged to be America’s most important and original philosophical theologian” and one of America’s greatest intellectuals. Edwards’s theological work is broad in scope, but he was rooted in Reformed theology, the metaphysics of theological determinism, and the Puritan heritage. Recent studies have emphasized how thoroughly Edwards grounded his life’s work on conceptions of beauty, harmony, and ethical fittingness, and how central The Enlightenment was to his mindset. Edwards played a critical role in shaping the First Great Awakening, and oversaw some of the first revivals in 1733–35 at his church in Northampton, Massachusetts.