The Religious Affections (Unabridged). Jonathan Edwards
that have such love, whose love will not continue, and so shall fail of salvation, Matt. 24:12, 13: "And because iniquity shall abound the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved." Which latter words plainly show, that those spoken of before, whose love shall not endure to the end, but wax cold, should not be saved.
Persons may seem to have love to God and Christ, yea, to have very strong and violent affections of this nature, and yet have no grace. For this was evidently the case with many graceless Jews, such as cried Jesus up so high, following him day and night, without meat, drink, or sleep; such as said, "Lord, I will follow thee whithersoever thou goest," and cried, "Hosanna to the Son of David."19
The apostle seems to intimate, that there were many in his days who had a counterfeit love to Christ, in Eph. 6:24: "Grace be with all them that love our Lord Jesus Christ in sincerity." The last word, in the original, signifies incorruption; which shows, that the apostle was sensible that there were many who had a kind of love to Christ, whose love was not pure and spiritual.
So also Christian love to the people of God may be counterfeited. It is evident by the Scripture, that there may be strong affections of this kind, without saving grace; as there were in the Galatians towards the Apostle Paul, when they were ready to pluck out their eyes and give them to him; although the apostle expresses his fear that their affections were come to nothing, and that he had bestowed upon them labor in vain, Gal. 4:11, 15.
19. Agreeable to this, Mr. Stoddard observes, in his Guide to Christ, that some sinners have pangs of affection, and give an account that they find a spirit of love to God, and of their aiming at the glory of God, having that which has a great resemblance of saving grace; and that sometimes their common affections are stronger than saving. And supposes, that sometimes natural then may have such violent pangs of false affection to God, that their may think themselves willing to be damned. Pages 21, and 65.
VII. Persons having religious affections of many kinds, accompanying one another, is not sufficient to determine whether they have any gracious affections or no.
Though false religion is wont to be maimed and monstrous, and not to have that entireness and symmetry of parts, which is to be seen in true religion: yet there may be a great variety of false affections together, that may resemble gracious affections.
It is evident that there are counterfeits of all kinds of gracious affections; as of love to God, and love to the brethren, as has been just now observed; so of godly sorrow for sin, as in Pharaoh, Saul, and Ahab, and the children of Israel in the wilderness, Exod. 9:27, 1 Sam. 24:16, 17, and 31:21, 1 Kings 21:27, Numb. 14:39, 40; and of the fear of God, as in the Samaritans, "who feared the Lord, and served their own gods at the same time," 2 Kings 17:32, 33; and those enemies of God we read of, Psal. 66:3, who, "through the greatness of God's power, submit themselves to him," or, as it is in the Hebrew, "lie unto him," i.e., yield a counterfeit reverence and submission. So of a gracious gratitude, as in the children of Israel, who sang God's praise at the Red Sea, Psal. 106:12; and Naaman the Syrian, after his miraculous cure of his leprosy, 2 Kings 5:15, &c.
So of spiritual joy, as in the stony ground hearers, Matt. 13:20, and particularly many of John the Baptist's hearers, John 5:35. So of zeal, as in Jehu, 2 Kings 10:16, and in Paul before his conversion, Gal. 1:14, Phil. 3:6, and the unbelieving Jews, Acts 22:3, Rom. 10:2. So graceless persons may have earnest religious desires, which may be like Baalam's desires, which he expresses under an extraordinary view that he had of the happy state of God's people, as distinguished from all the rest of the world, Numb. 23:9, 10. They may also have a strong hope of eternal life, as the Pharisees had.
And as men, while in a state of nature, are capable of a resemblance of all kinds of religious affections, so nothing hinders but that they may have many of them together. And what appears in fact, does abundantly evince that it is very often so indeed. It seems commonly to be so, that when false affections are raised high, many false affections attend each other. The multitude that attended Christ into Jerusalem, after that great miracle of raising Lazarus, seem to have been moved with many religious affections at once, and all in a high degree. They seem to have been filled with admiration, and there was a show of a high affection of love, and also of a great degree of reverence, in their laying their garments on the ground for Christ to tread upon; and also of great gratitude to him, for the great and good works he had wrought, praising him with loud voices for his salvation; and earnest desires of the coming of God's kingdom, which they supposed Jesus was now about to set up, and showed great hopes and raised expectations of it, expecting it would immediately appear; and hence were filled with joy, by which they were so animated in their acclamations, as to make the whole city ring with the noise of them; and appeared great in their zeal and forwardness to attend Jesus, and assist him without further delay, now in the time of the great feast of the Passover, to set up his kingdom. And it is easy, from nature, and the nature of the affections, to give an account why, when one affection is raised very high, that it should excite others; especially if the affection which is raised high, be that of counterfeit love, as it was in the multitude who cried Hosanna. This will naturally draw many other affections after it. For, as was observed before, love is the chief of the affections, and as it were the fountain of them. Let us suppose a person who has been for some time in great exercise and terror through fear of hell, and his heart weakened with distress and dreadful apprehensions, and upon the brink of despair, and is all at once delivered, by being firmly made to believe, through some delusion of Satan, that God has pardoned him, and accepts him as the object of his dear love, and promises him eternal life; as suppose through some vision, or strong idea or imagination, suddenly excited in him, of a person with a beautiful countenance, smiling on him, and with arms open, and with blood dropping down, which the person conceives to be Christ, without any other enlightening of the understanding, to give a view of the spiritual divine excellency of Christ and his fullness; and of the way of salvation revealed in the gospel: or perhaps by some voice or words coming as if they were spoken to him, such as these, "Son, be of good cheer, thy sins be forgiven thee;" or, "Fear not, it is the Father's good pleasure to give you the kingdom," which he takes to be immediately spoken by God to him, though there was no preceding acceptance of Christ, or closing of the heart with him: I say, if we should suppose such a case, what various passions would naturally crowd at once, or one after another, into such a person's mind! It is easy to be accounted for, from mere principles of nature, that a person's heart, on such an occasion, should be raised up to the skies with transports of joy; and be filled with fervent affection, to that imaginary God or Redeemer, who he supposes has thus rescued him from the jaws of such dreadful destruction, that his soul was so amazed with the fears of, and has received him with such endearment, as a peculiar favorite; and that now he should be filled with admiration and gratitude, and his mouth should be opened, and be full of talk about what he has experienced; and that, for a while he should think and speak of scarce anything else, and should seem to magnify that God who has done so much for him, and call upon others to rejoice with him, and appear with a cheerful countenance, and talk with a loud voice: and however, before his deliverance, he was full of quarrellings against the justice of God, that now it should be easy for him to submit to God, and own his unworthiness, and cry out against himself, and appear to be very humble before God, and lie at his feet as tame as a lamb; and that he should now confess his unworthiness, and cry out, "Why me? Why me?" (Like Saul, who when Samuel told him that God had appointed him to be king, makes answer, "Am not I a Benjamite, of the smallest of the tribes of Israel, and my family the least of all the families of the tribe of Benjamin? Wherefore then speakest thou so to me?" Much in the language of David, the true saint, 2 Sam. 7:18, "Who am I, and what is my father's house, that thou has brought me hitherto?") Nor is it to be wondered at, that now he should delight to be with them who acknowledge and applaud his happy circumstances, and should love all such as esteem and admire him and what he has experienced, and have violent zeal against all such as would make nothing of such things, and be disposed openly to separate, and as it were to proclaim war with all who be not of his party, and should now glory in his sufferings, and be very much for condemning and censuring all who seem to doubt, or make any difficulty of these things; and while the warmth of his affections lasts, should be mighty