THE CARE AND FEEDING OF REVIVAL

OUTLINES OF JONATHAN EDWARDS' RESPONSES TO REVIVAL

INTRODUCTION

Jonathan Edwards was one of the premiere figures of the Great Awakening 
in America (1734-46). He watched God convert a great number of his town 
of Northampton, Massachusetts to Christ in a few years. As pastor of the 
local Congregational Church, he watched the progress of revival from its 
initial spark of a few conversions to the revival fire of 1741-42, to 
the conflict and excess of the later years. He watched and interviewed 
many people who shook, laughed, wept, and fell under the power of the 
Holy Spirit. Furthermore, he was a brilliant scholar. Indeed, he is 
known as both the Father of American Evangelicalism and the Father of 
American Philosophy. I find him uniquely equipped to speak to us 
concerning what I call "the care and feeding of revival." In times such 
as these there is no human writer outside of scripture who has as much 
relevance to our situation as Edwards.
Unfortunately, I have noticed that Edwards is often quoted, but little 
read, even among us ministers in the current renewal. He is little read 
for a few reasons. First, there is alot to read. Edwards wrote at least 
five major works directly related to revival, with hundreds of sermons 
and occasional literature in print as well. Another reason is that he is 
hard to read. The style of 18th century literature is quite logical and 
dry at times. Yet the nourishment is well worth the chewing! Finally, we 
may find points at which we disagree with Edwards, and that makes us 
nervous. I personally have problems with Edwards cautiousness about the 
role of imagination and "impressions." Yet I still find him to be full 
of profound wisdom. 
Edwards wrote three primary works outlining his response to the 
Awakening. The first, DISTINGUISHING MARKS OF A WORK OF THE SPIRIT OF 
GOD, was written in 1741 in the earlier years of the Awakening. He was 
the first to write, and he anticipated the soon to appear criticism of 
the revival. The second work, SOME THOUGHTS CONCERNING THE PRESENT 
REVIVAL, was published the next year in response to criticism which had 
been published against the renewal. It also responds to excesses and 
problems which were beginning to arise among those who were "zealous 
promoters" of the revival. The third work, Edwards' famous RELIGIOUS 
AFFECTIONS, was written in 1746, after the peak of the revival had 
waned. In this work his primary foes were not merely those who opposed 
the Awakening, but more those who had fallen into error through their 
promotion of the revival. I find the development of Edwards' writing and 
the subtle progression of his thought in these writings to be very 
instructive for us in this season of renewal.
In order to help encourage us to read Edwards, and to help us find our 
way through his writings, I have here extracted the outline of Edwards' 
three key works on revival. The outlines themselves are significant, but 
my hope is that they will help and inspire us to read the text of 
Edwards himself. 

1741 "THE DISTINGUISHING MARKS OF A WORK OF THE SPIRIT OF GOD, APPLIED 
TO THAT OPERATION THAT HAS LATELY APPEARED ON THE MINDS OF MANY OF THE 
PEOPLE OF NEW ENGLAND: WITH A PARTICULAR CONSIDERATION OF THE 
EXTRAORDINARY CIRCUMSTANCES WITH WHICH THIS WORK IS ATTENDED.

ext - 1 John iv.1 "Beloved, believe not every spirit, but try the 
spirits whether they are of God: because many false prophets are gone 
into the world."

Preface -

My design therefore, is to show what are the true certain, and 
distinguishing evidences of a work of the Spirit of God by which we may 
safely proceed in judging of any operation we find in ourselves, or see 
in others. And here I observe that we are to take the Scripture as our 
guide."

SECT. I. NEGATIVE SIGNS
What are no signs by which we are to judge of a work-- and especially, 
What are no evidences that a work is not from the Spirit of God."

I. Nothing can be certainly concluded from this, That a work is carried 
on in a way very unusual and extraordinary; provided the variety or 
difference be such , as may be comprehended within the limits of 
scripture rules.

II. A work is not to be judged of by any effects on the bodies of men; 
such as tears, trembling, groans, loud outcries, agonies of body, or the 
failing of bodily strength. (manifestations)

III. It is no argument that an operation on the minds of people is not 
the work of the Spirit of God, that it occasions a great deal of noise 
about religion.

IV. It is no argument that an operation on the minds of a people, is not 
the work of the Spirit of God, that many who are the subjects of it, 
have great impressions made on their imaginations (ecstasy)

V. It is no sign that a work is not from the Spirit of God, that example 
is a great means of it. It is surely no argument that an effect is not 
from God, that means are used in producing it; or we know that it is 
God's manner to make use of means in carrying on his work in the world, 
and it is no more an argument against the divinity of an effect, that 
this means is made use of, than if it was by any other means. (example = 
testimony) 

VI. It is no sign that a work is not from the Spirit of God, that many, 
who seem to be the subjects of it, are guilty of great imprudences and 
irregularities in their conduct. (examples of spiritual pride and 
misbehavior, Corinth) 

VII. Nor are many errors in judgment, and some delusions of Satan 
intermixed with the work, any argument that the work is not of the 
Spirit of God.

VIII. If some, who were thought to be wrought upon, fall into gross 
errors, or scandalous practices, it is no argument that the work in 
general is not the work of the Spirit of God. 

"And it is particularly observable, that in times of great pouring out 
of the Spirit to revive religion in the world, a number of those who for 
a while seemed to partake in it, have fallen off into whimsical and 
extravagant errors, and gross enthusiasm, boasting of high degrees of 
spirituality and perfection, censuring and condemning others as carnal." 

IX. It is no argument that a work is not from the Spirit of God, that it 
seems to be promoted by ministers insisting very much on the terrors of 
God's holy law, and that with a great deal more pathos and earnestness.

SECT. II.

What are the distinguishing scripture evidences of a work of the Spirit 
of God

I. When the operation is such as to raise their esteem of that Jesus who 
was born of the Virgin, and was crucified without the gates of 
Jerusalem; and seems more to confirm and establish their minds in the 
truth of what the gospel declares to us of his being the Son of God, and 
the Savior of men; is a sure sign that it is from the Spirit of God (vv. 
2-3)

II. When the spirit that is at work operates against the interests of 
Satan's kingdom, which lies in encouraging and establishing sin, and 
cherishing men's worldly lusts; this is a sure sign that it is a true 
and not a false spirit (vv 4-5). 

III. The spirit that operates in such a manner, as to cause in men a 
greater regard to the Holy Scriptures, and establishes them more in 
their truth and divinity, is certainly the Spirit of God (v. 6)

IV. Another rule to judge of spirits may be drawn from those 
compellations given in the opposite spirits, in the last words of the 
6th verse, "the Spirit of truth and the spirit of error." These words 
exhibit the two opposite characters of the Spirit of God and other 
spirits that counterfeit his operations. And therefore, if by observing 
the manner of the operation of a spirit that is at work among a people, 
we see that it operates as a spirit of truth, leading persons to truth, 
convincing them of those things that are true, we may safely determine 
that it is a right and true spirit.

V. If the Spirit that is at work among a people operates as a spirit of 
love to God and man, it is a sure sign that it is the Spirit of God (6th 
v. to end) humility

SECT. III. Practical Inferences

I. That the extraordinary influence that has lately appeared, causing an 
uncommon concern and engagedness of mind about the things of religion, 
is undoubtedly, in the general, from the Spirit of God.
various types of people coming to savior not confusion
expect imprudences and irregularities

271-272, "A people in such circumstances, stand in great and continual 
need of guides,// and their guides stand in continual need of much more 
wisdom than they have of their own 

example of deeper works in this (as opposed to earlier) season 

II. Let us all be hence warned, by no means to oppose, or do any thing 
in the least to clog or hinder, the work; but on the contrary, do our 
utmost to promote it. (coming of kingdom) 

III. Let me earnestly exhort such to give diligent heed to themselves to 
avoid all errors and misconduct, and whatever may darken and obscure the 
work; and to give no occasion to those who stand ready to reproach it.
dependence on Christ, not self
vs. spiritual pride
vs. too much heed to impulses
the question of the restoration of the gifts
let us not despise human learning





1742 SOME THOUGHTS CONCERNING THE PRESENT REVIVAL OF RELIGION IN NEW 
ENGLAND,
AND THE WAY IN WHICH IT OUGHT TO BE ACKNOWLEDGED AND PROMOTED, HUMBLY 
OFFERED TO THE PUBLIC IN A TREATISE ON THE SUBJECT 

text - Isaiah 49:3 "prepare ye the way of the Lord, make straight in the 
desert a high-way for our God."

Preface
"In the ensuing treatise, I condemn ministers assuming, or taking too 
much upon them, and appearing as though they supposed that they were the 
persons to whom it especially belonged to dictate, direct, and 
determine; but perhaps shall be thought to be very guilty of it myself."

PART I. SHOWING THAT THE EXTRAORDINARY WORK WHICH HAS OF LATE BEEN GOING 
ON IN THIS LAND, IS A GLORIOUS WORK OF GOD. 

"the error of those who have had ill thoughts of the great religious 
operation on the minds of men, which has been carried on of late in New 
England (so far as the ground of such an error has been in the 
understanding, and not in the disposition) seems fundamentally to lie in 
three things: First, In judging of this work a priori. Secondly, In not 
taking the Holy Scriptures as a whole rule whereby to judge of such 
operations. Thirdly, In not justly separating and distinguishing the 
good from the bad." 

SECT. I. We should not judge of this work by the supposed causes, but by 
the effects (beginnings, instruments, means vs, results or effects)

SECT. II. We should judge by the rule of Scripture 

I. some make philosophy, instead of the Holy Scriptures, their rule of 
judging of this work; particularly the philosophical notions they 
entertain of the nature of the soul, its faculties and affections.

"I humbly conceive that the affections of the soul are not properly 
distinguished from the will, as though they were two faculties."

II. Many are guilty of not taking the Holy Scripture as a sufficient and 
whole rule, whereby to judge of this work. They judge by those things 
which the Scripture does not give as any signs or marks whereby to judge 
one way or the other, viz. the effects that religious exercises and 
affections of mind have upon the body.

III. Another thing that some make their rule to judge of this work by, 
instead of the Holy Scriptures, is history or former observation. Herein 
they err in two ways: 

First, if there be any thing extraordinary in the circumstances of this 
work, which was not observed in former times, theirs is a rule to reject 
this work which God has not given them, and they limit God where He has 
not limited Himself. 

Second, another way that some err in making history and former 
observation their rule instead of the Holy Scripture is in comparing 
some external, accidental circumstances of this work, with what has 
appeared sometimes in enthusiasts. 

IV. I would propose it to be considered, whether or no some, instead of 
making the Scriptures their only rule to judge of this work, do not make 
their own experience the rule and reject such and such things as are now 
professed and experienced, because they themselves never felt them.

SECT. III. We should distinguish the good from the bad, and not judge of 
the whole by a part

"It surely cannot be wondered at by considerate persons, when multitudes 
all over the land have their affections greatly moved, that great 
numbers should run into many errors and mistakes with respect to their 
duty, and consequently, into many practices that are imprudent and 
irregular....

"A great deal of noise and tumult, confusion and uproar, darkness mixed 
with light, and evil with good, is always to be expected in the 
beginning of something very glorious in the state of things in human 
society, or the Church of God.... 

"Thus, I think, the errors and irregularities that attend this work may 
be accounted for, from the consideration of the infirmity and common 
corruption of mankind, together with the circumstances of the work, 
though we should suppose it to be a work of God....

SECT. IV. The nature of the work in general (description of the changes 
in life, interests, habits; ethnic diversity...) 

"I suppose there is scarcely a minister in this land, but from Sabbath 
to Sabbath is used to pray that God would pour out his Spirit, and work 
a reformation and revival of religion in the country, and turn us from 
our intemperance, profaneness, uncleanness, worldliness, and other sins; 
and we have kept, from year to year, days of public fasting and prayer 
to God, to acknowledge our backslidings, and humble ourselves for our 
sins, and to seek of God forgiveness and reformation: and now when so 
great and extensive a reformation is so suddenly and wonderfully 
accomplished, in those very things that we have sought to God for, shall 
we not acknowledge it?"

SECT. V. The nature of the work in a particular instance (Sarah Edwards, 
wife of Jonathan Edwards)

SECT. VI. This work is very glorious

PART II. SHOWING THE OBLIGATIONS THAT ALL ARE UNDER TO ACKNOWLEDGE, 
REJOICE IN, AND PROMOTE THIS WORK; AND THE GREAT DANGER OF THE CONTRARY

SECT. I. The danger of lying still, and keeping long silence, respecting 
any remarkable work of God

SECT. II. The latter-day glory, is probably to begin in America 

SECT. III. The danger of not acknowledging and encouraging, and 
especially of deriding, this work (Scriptural warnings) 

SECT. IV. The obligations of rulers, ministers, and all sorts to promote 
this work

PART III. SHOWING IN MANY INSTANCES, WHEREIN THE SUBJECTS, OR ZEALOUS 
PROMOTERS, OF THIS WORK, HAVE BEEN INJURIOUSLY BLAMED 

I. One thing that has been complained of is, ministers addressing 
themselves rather to the affections of their hearers than to their 
understandings, and striving to raise their passions to the utmost 
height, rather by a very affectionate manner of speaking, and a great 
appearance of earnestness in voice and gesture, than by clear reasoning, 
and informing theirjudgment: by which means it is objected that the 
affections are moved, without a proportionable enlightening of the 
understanding.

II. Another thing that some ministers have been greatly blamed for, and 
I think unjustly, is speaking terror to them that are already under 
great terrors, instead of comforting them. 

note: under this head discusses the objection of speaking of hell-fire 
and eternal damnation to children in congregation 

III. Another thing, against which a great deal has been said, is having 
so frequent religious meetings, and spending so much time in religion.

IV. Another thing, wherein I think some ministers have been injured, is 
in being very much blamed for making so much of outcries, faintings, and 
other bodily effects; speaking of them as tokens of the presence of God, 
and arguments of the success of preaching; seeming to strive to their 
utmost to bring a congregation to that pass, and seeming to rejoice in 
it, yea, even blessing God for it when they see these effects. 

in the first place, That there are many things, with respect to cryings 
out, falling down, etc. charged on ministers, that they are not guilty 
of.

But for speaking of such effects as probable tokens of God's presence, 
and arguments of the success of preaching, it seems to me that they are 
not to be blamed; because I think they are so indeed....That from time 
to time, upon proper inquiry and examination, and observation of the 
consequences and fruits, I have found that these are all evidences of 
the persons in whom these effects appear, being under the influences of 
God's Spirit, in such cases.

V. Again, some ministers have been blamed for keeping persons together, 
that have been under great affections, which have appeared in such 
extraordinary outward manifestations. 

VI. Another thing that gives great disgust to many, is the disposition 
that persons show, under great affections, to speak so much; and, with 
such earnestness and vehemence, to be setting forth the greatness, and 
wonderfulness, and importance of divine and eternal things; and to be 
passionately warning, inviting, and entreating others.

VII. Another thing that some have found fault with, is abounding so much 
in singing in religious meetings. 

PART IV. SHOWING WHAT THINGS ARE TO BE CORRECTED OR AVOIDED, IN 
PROMOTING THIS WORK, OR IN OUR BEHAVIOR UNDER IT 

"Many who are zealous for this glorious work of God, are heartily sick 
of the great noise there is in the country about imprudences and 
disorders; they have heard it so often from the mouths of opposers, that 
they are prejudiced against the sound. And they look upon it, that what 
is called prudent and regular, so much insisted on, is no other than 
being asleep, or cold and dead, in religion; and that the great 
imprudence, so much blamed, is only being alive and engaged in the 
things of God." 

"It is a mistake I have observed in some, by which they have been 
greatly exposed to their wounding, that they think they are in no danger 
of going astray, or being misled by the devil, because they are near to 
God; and so have no jealous eye upon themselves, and neglect vigilance 
and circumspection, as needless is their case."

"It is therefore a great error and sin in some persons, at this day, 
that they are fixed in some things which others account errors, and will 
not hearken to admonition and counsel, but are confident that they are 
in the right, because God is so much with them."

SECT. I. One cause of errors attending a great revival of religion is 
undiscerned spiritual pride (many pages here!) 

SECT. II. Another cause of errors in conduct attending a religious 
revival, is the adoption of wrong principles 

1. One erroneous principle, than which scarce has proved more 
mischievous to the present glorious work of God, is a notion that it is 
God's manner in these days, to guide his saints, at least some that are 
more eminent, by inspiration or immediate revelation.

2. Again, another way that many have been deceived, is by drawing false 
conclusions from true premises. (example of claiming promises in faith)

3. Another erroneous principle that some have embraced, and which has 
been a source of many errors in their conduct, is, That persons ought 
always to do whatsoever the Spirit of God (though but indirectly) 
inclines them to.

4. Another wrong principle, from whence have arisen errors in conduct, 
is, that whatsoever is found to be of present and immediate benefit, may 
and ought to be practiced, without looking to future consequences.

5. Another erroneous principle that has been an occasion of some 
mischief and confusion is, That external order in matters of religion, 
and use of the means of grace, is but little to be regarded.

6. Another erroneous principle that some have been, at least, in danger 
of, is that ministers, because they speak as Christ's ambassadors, may 
assume the same style, and speak with the same authority, that the 
prophets of old did, yea that Jesus Christ himself did in the 23rd of 
Matthew, "Ye serpents, ye generation of vipers," etc. and that not only 
when they are speaking to the people, but also to their brethren in the 
ministry. 

SECT. III. A third cause of errors in conduct is, being ignorant or 
unobservant of some things, by which the devil has special advantage

I. Inward Experiences
There are three things I would notice with regard to the experiences of 
Christians, by which the devil has many advantages against us.

1. The first thing as the mixture there oftentimes is in the experiences 
of true Christians; hereby hen they have truly gracious experiences, and 
divine and spiritual discoveries and exercises, they have something else 
mixed with them, besides what is spiritual
a. human or natural affection and passions
b. impressions on the imagination
c. self-righteousness or spiritual pride

2. Another thing, by which the devil has great advantage, is the 
unheeded defects there sometimes are in the experiences of true 
Christians, connected with those high affections wherein there is much 
that is truly good.

3. There is another thing concerning the experiences of Christians, of 
which it is of yet greater importance that we should be aware, than of 
the preceding, and that is the degenerating of experiences.

II. External Effects - To take notice of something with regard to the 
external effects of experiences, which also gives Satan an advantage.
"What I refer to, is the secret and unaccountable influence that custom 
has upon persons, with respect to the external effects and 
manifestations of the inward affections of the mind." (custom or habits 
in different towns and people influence the types of manifestations and 
experience of others) 

SECT. IV. Some particular errors that have arisen from several of the 
preceding causes--censuring others 

SECT. V. Of errors connected with lay exhorting 

I. The common people, in exhorting one another, ought not to clothe 
themselves with the like authority with that which is proper for 
ministers.

II. No man but a minister duly appointed to that sacred calling, ought 
to follow teaching and exhorting as a calling, or so as to neglect that 
which is his proper calling. 

1. Speaking in the time of the solemn worship of God; as public prayer, 
singing, or preaching, or administration of the sacrament of the holy 
supper or any duty of sacred worship. This should not be allowed.

2. There ought to be a moderate restraint on the loudness of persons' 
talking under high affections; for, if there be not, it will grow 
natural and unavoidable for persons to be louder and louder, without any 
increase of their inward sense; till it becomes natural to them, at 
last, to scream and halloo to almost every one they see in the streets, 
when they are much affected. 

3. There should also have some restraint on the abundance of talk, under 
strong affections; for, if persons give themselves an unbounded liberty 
to talk just so much as they feel an inclination to, they will increase 
and abound more and more in talk, beyond the proportion of their sense 
or affection; till at length it will become ineffectual on those that 
hear them, and, by the commonness of their abundant talk, they will 
defeat their own end.

SECT. VI. Of errors connected with singing praises to God 

"With respect to companies singing in the streets, going or coming from 
the place of public worship, I would humbly offer my thoughts in the 
following particulars:"

1. The rule of Christ, concerning putting new wine into old bottles, 
does undoubtedly take place in things of this nature, supposing the 
thing in itself is good, but not essential, and not particularly 
enjoined or forbidden.

2. As to the thing itself, if a considerable part of a congregation have 
occasion to go in company together to a place of public worship, and 
they should join together in singing praises to God, as they go, I 
confess, that after long consideration--and endeavoring to view the 
thing every way with the utmost diligence and impartiality I am capable 
of--I cannot find any objection against it.

3. It seems to me requisite that there should be the consent of the 
governing part of the worshipping societies, to which persons have 
joined themselves, and of which they own themselves a part, in order to 
the introducing of things in public worship, so new and uncommon, and 
not essential, nor particularly commanded, into the places where those 
worshipping societies belong.

PART V. SHOWING POSITIVELY, WHAT OUGHT TO BE DONE TO PROMOTE THIS WORK

SECT. I. We should endeavor to remove stumbling-blocks. 

"And in order to this, there must be a great deal done at confessing of 
faults, on both sides. For undoubtedly many and great are the faults 
that have been committed, in the jangling and confusions, and mixtures 
of light and darkness, that have been of late."

"Again, at such a day as this, God especially calls his people to the 
exercise of extraordinary meekness and mutual forbearance." 

"And as such an extraordinary time as this does especially require of us 
the exercise of great forbearance one towards another; so there is 
peculiarly requisite in God's people the exercise of great patience, in 
waiting on God, under any special difficulties and disadvantages they 
may be under as to the means of grace."

SECT. II. What must be done more directly to advance this work 

"And it concerns every one, in the first place, to look into his own 
heart, and see to it that he be a partaker of the benefits of the work 
himself, and that it be promoted in his own soul." 

"But above all does it concern us who are ministers, to see to it that 
we have experience of the saving operations of the same Spirit that is 
now poured out on the land." 

1. zeal

2. resolution

SECT. III. Of some particulars that concern all in general 

1. Fasting and prayer

2. Lord's supper

3. External moral duties of devotion (acts of righteousness, truth, 
meekness, forgiveness, and love towards our neighbor) 

"If God's people in this land were once brought to abound in such deeds 
of love, as much as in praying, hearing, singing, and religious meetings 
and conference, it would be a most blessed omen."

4. To promote a reformation, with respect to all sorts of duties among a 
professing people, one proper means, and that which is recommended by 
frequent scripture examples, is their solemn, public renewing of their 
covenant with God.--And doubtless it would greatly tend to promote this 
work in the land, if the congregations of God's people could generally 
be brought to this.

5. One thing more I would mention, which, if God should still carry on 
this work, would tend much to promote it; and that is, That a history 
should be published once a month, or once a fortnight, of its progress, 
by one of the ministers of Boston, who are near the press, and are most 
conveniently situated to receive accounts from all parts.







1746 A TREATISE CONCERNING RELIGIOUS AFFECTIONS: IN THREE PARTS 

Part I. CONCERNING THE NATURE OF THE AFFECTIONS, AND THEIR IMPORTANCE IN 
RELIGION
Part II. SHOWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS AFFECTIONS ARE 
GRACIOUS, OR THAT THEY ARE NOT Part III. SHOWING WHAT ARE DISTINGUISHING 
SIGNS OF TRULY GRACIOUS AND HOLY AFFECTIONS

Preface

text - 1 Peter 1:8 "Whom having not seen, ye love; in whom, though now 
ye see him not, yet believing, ye rejoice with joy unspeakable and full 
of glory." 

PART I. CONCERNING THE NATURE OF THE AFFECTIONS AND THEIR IMPORTANCE IN 
RELIGION

SECT. I. Introductory remarks respecting the affections 

How true religion operated in these Christians under these persecutions:

1. Love to Christ

2. Joy in Christ

"Here it may be inquired, what the affections of the mind are?-- I 
answer, The affections are no other, than the more vigorous and sensible 
exercises of the inclination and will of the soul." 

note: discussion on the nature of the faculties and the role of 
will/emotions as not separate faculties. 

SECT. II. True religion, in great part, consists in the affections.

1. God, in his word, greatly insists upon it, that we be in good 
earnest, fervent in spirit, and our hearts vigorously engaged in 
religion:

2. The Author of our nature has not only given us affections, but has 
made them very much the spring of actions. 

3. Nothing is more manifest in fact, than that the things of religion 
take hold of men's souls no further than they affect them.

4. The Holy Scriptures every where place religion very much in the 
affections
a. fear
b. hope
c. love/hatred
d. desire
e. joy
f. sorrow, mourning, and brokenness of heart g. gratitude
h. compassion and mercy
i. zeal

5. The Scriptures represent true religion, as being summarily 
comprehended in love, the chief of all affections and the fountain of 
all others.

6. The religion of the most eminent of saints of whom we have an account 
in the Scriptures, consisted much in holy affections. (David, Paul, 
John)

7. ...the Lord Christ, was of a remarkably tender and affectionate 
heart; and his virtue was expressed very much in the exercise of holy 
affections.

8. The religion of heaven consists very much in affection. 

9. This appears from the nature and design of the ordinances and duties, 
which God hath appointed, as means to the expressions of true religion.

a. prayer
b. singing
c. sacraments
d. preaching

10. It is an evidence that true religion lies very much in the 
affections, that the Scriptures place the sin of the heart very much in 
hardness of heart.

SECT. III. Some inferences deduced from the doctrine 

1. We may chance learn how great their error is, who are for discarding 
all religious affections, as having nothing solid or substantial in 
them.

2. If true religion lies much in the affections, we may infer, that such 
means are to be desired, as have much tendency to move the affections.

3. If true religion lies much in the affections, hence we may learn what 
great cause we have to be ashamed and confoundedbefore God, that we are 
no more affected with the great things of religion.

PART II. SHOWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS AFFECTIONS ARE 
TRULY GRACIOUS, OR THAT THEY ARE NOT 

SECT. I. It is no sign, one way or other, that religious affections are 
very great, or raised very high. 

SECT. 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.

SECT. III. It is no sign that affections are truly gracious, or that 
they are not, that they cause those who have them, to be fluent, 
fervent, and abundant in talking of religious things. 

SECT. IV. It is no sign that affections are gracious, or that they are 
otherwise, that persons did not excite them by their own endeavors 
(notes on variety of the manner and circumstances of the Spirit's 
operations).

SECT. V. It is no sign that religious affections are truly holy and 
spiritual, or that they are not, that they come to the mind in a 
remarkable manner with texts of Scripture. 

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

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

SECT. VIII. Nothing can certainly be determined concerning the nature of 
the affections, that comforts and joys seem to follow in a certain 
order. (here he notes the mixing of psychological and spiritual factors 
in the experience of awakening) 

1. As the devil can counterfeit all the saving operations and graces of 
the Spirit of God, so he can counterfeit those operations that are 
preparatory to grace. 

2. If the operations and effects of the Spirit of God, in the 
convictions and comforts of true converts, may be sophisticated, then 
the order of them may be imitated.

3. We have no rule to determine how far God's own Spirit may go in those 
operations and convictions which in themselves are not spiritual and 
saving.

4. Experience confirms that persons seeming to have convictions and 
comforts following one another in such a method and order, as is 
frequently observable in true converts, is no certain sign of grace.

SECT. IX. It is no certain sign that affections 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. 

SECT. X. Nothing can be certainly known of the nature of religious 
affections, that they much dispose persons with their mouths to praise 
and glorify God.

SECT. XI. It is no sign that affections are right, or that they are 
wrong, that they make persons exceeding confident. 
(here he discusses hypocrisy and errors related to the 'faith' doctrine)

SECT. XII. Nothing can be certainly concluded concerning the nature of 
religious affections, that the relations persons give of them, are very 
affecting (the blossom illustration is here). 

PART III. SHOWING WHAT ARE DISTINGUISHING SIGNS OF TRULY GRACIOUS AND 
HOLY AFFECTIONS

INTRODUCTORY REMARKS

1. I am not presenting signs which can enable any to certainly determine 
true from false in others 

2. No such signs are to be expected, that shall be sufficient to enable 
those saints certainly to discern their own good estate who are very low 
in grace, or such as have much departed from God, and are fallen into a 
dead, carnal and unchristian frame. This is so because of a twofold 
defect in this saint's frame: 

a) a defect in the object or the qualification to be examined

b) a defect in the eye

3. Nor is there much encouragement, from the experience of present or 
past times, to lay down rules or marks to distinguish between true and 
false affections,in hopes of convincing any considerable number of that 
sort of hypocrites, who have been deceived with great false discoveries 
and affections, and are once settled in false confidence.

SECT I. Affections that are truly spiritual and gracious, arise from 
those influences and operations on the heart, which are spiritual, 
supernatural, and true (source). 

differences between common influences of the Spirit given to all and 
spiritual things of the Spirit given to the saints: 

1. The Scriptures represent the Holy Spirit, not only as moving, and 
occasionally influencing, the saints, but as dwelling in them as his 
temple.

2. Another reason why the saints and their virtues are called spiritual, 
is, that the Spirit of God, dwelling as a vital principle i the souls 
produces there those effects wherein he exerts and communicates himself 
in his own proper nature. 

"From what has been said it follows, that all spiritual and gracious 
affections are attended with, and arise from, some apprehension, idea, 
or sensation of mind, which is in its whole nature different, yea, 
exceeding different, from all that is or can be in the mind of a natural 
man."

But note two things:

1. On the one hand it must be observed, that not everything which 
appertains to spiritual affections, is new and entirely different from 
what natural men experience; some things are common to gracious 
affections with other affections; many circumstances, appendages, and 
effects are common. 

2. On the other hand, it must be observed, that a natural man may have 
religious apprehensions and affections, which may be, in many respects, 
very new and surprising to him; and yet what he experiences, be nothing 
like the exercises of a new nature. 

"From hence it appears, that impressions which some have on their 
imagination--their imaginary ideas of God, or Christ, or heaven, or 
anything appertaining--have nothing in them that is spiritual, or of the 
nature of true grace." (here Edwards has an extended discussion 
concerning impressions on the imagination) 

SECT. II. The first objective ground of gracious affections, is the 
transcendentally excellent and amiable nature of divine things, as they 
are in themselves; and not any conceived relation they bear to self, or 
self interest.

differences between natural and gracious gratitude: 

1. True gratitude, or thankfulness to God for his kindness to us, arises 
from a foundation, laid before, of love to God for what he is in 
himself; whereas a natural gratitude has no such antecedent foundation

2. In a gracious gratitude, men are affected with the attribute of God's 
goodness and free grace, not only as they are concerned in it, or as it 
affects their interest, but as a part of the glory and beauty of God's 
nature. 

SECT. III. Those affections that are truly holy, are primarily founded 
on the moral excellency of divine things. Or, a love in divine things, 
for the beauty and sweetness of their moral excellency is the spring of 
all holy affections. 

SECT. IV. Gracious affections arise from the mind being enlightened 
rightly and spiritually to apprehend divine things. 

"Now there are many affections which do not arise from any light in the 
understanding; which is a sure evidence that these affections are not 
spiritual, let them be ever so high." 

(a) notional knowledge and the sense of the heart (b) the object of the 
knowledge is not new knowledge, but truth
(c) further discussions on the imagination 

SECT. V. Truly gracious affections are attended with a conviction of the 
reality and certainty of divine things. 

I. A view of this divine glory directly convinces the mind of the 
divinity of these things, as this glory is in itself a direct, clear, 
and all-conquering evidence of it; especially when clearly discovered, 
or when this supernatural sense is given in a good degree.

II. To observe how a view of this divine glory convinces the mind of the 
truth of Christianity more indirectly: 

a. It doth so, as the prejudices of the heart against the truth of 
divine things are hereby removed, so that the mind thereby lies open to 
the force of the reasons which are offered. 

b. It not only removes the hindrances of reason, but positively helps 
reason.

Ways where some are deceived in this matter: 

1. There is a degree of conviction of the truth of the great things of 
religion, that arises from the common enlightenings of the Spirit of God 
(mistaken for saving affections).

2. The extraordinary impressions which are made on the imaginations of 
some persons, in visions, and immediate strong impulses and suggestions, 
as though they saw sights, and had words spoken to them, may, and often 
do beget a strong persuasion of the truth of invisible things (again 
mistaken for saving affections).

3. Persons may seem to have their belief of the truth greatly increased, 
when the foundation of it is only a persuasion of their interest in 
them.

SECT. VI. Gracious affections are attended with evangelical humiliation.

(here he gives an extended excursus on spiritual pride in seasons of 
awakening: its characteristics and dangers) 

Key signs of spiritual pride:
1. he that is under the prevalence of this distemper [spiritual pride] 
is apt to think highly of his attainments in religion, as comparing 
himself with others. 

2. Another infallible sign of spiritual pride, is persons being apt to 
think highly of their humility. 

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

"Hence the progress of the work of grace in the hearts of the saints, is 
represented in Scripture as a continued conversion and renovation of 
nature."

SECT. VIII. Truly gracious affections differ from those that are false 
and delusive, in that they naturally beget and promote such a spirit of 
love, meekness, quietness, forgiveness, and mercy, as appeared in Christ

"The strength of the good soldier of Jesus Christ appears in nothing 
more, than in steadfastly maintaining the holy calm meekness, sweetness, 
and benevolence of his mind, amidst all the storms, injuries, strange 
behavior, and surprising acts and events, of this evil and unreasonable 
world." 

"Thus we see how full, clear, and abundant, the evidence from Scripture 
is, that those who are truly lamb-like, dove-like Spirit of Jesus 
Christ, and that this is essentially and eminently the nature of the 
saving grace of the gospel, and the proper spirit of true Christianity."

SECT. IX. Gracious affections soften the heart and are attended with a 
Christian tenderness of spirit.

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

(vs. hypocritical partiality to only particular kinds of affections, 
times of affection, and places of affection) 

SECT. XI. Another great and very distinguishing difference is, that the 
higher gracious affections are raised, the more is a spiritual appetite 
and longing of soul after spiritual attainments increased: on the 
contrary, false affections rest satisfied in themselves.

"The reasons of it are, that the more persons have of holy affections, 
the more they have of that spiritual taste which I have spoken of 
elsewhere; whereby they perceive the excellency, and relish the divine 
sweetness, of holiness. And the more they see their imperfection and 
emptiness, and distance from what it ought to be; and so the more do 
they see their need of grace; as I showed at large before when speaking 
of evangelical humiliation."

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

This implies:
1. behavior conformed to christian rules. 2. he makes a business of such 
a holy practice above all things.
3. that he persists in it to the end of life. 

Review of the book point by point thus far 

SECT. XIII. Christian practice or holy life, is a manifestation and sign 
of the sincerity of a professing Christian, to the eye of his neighbors 
and brethren.

1. In order to a man's being properly said to make a profession of 
Christianity, there must undoubtedly be a profession of all that is 
necessary to his being a Christian, or of so much as belongs to the 
essence of Christianity. 

2. That profession of these things, which is properly called a christian 
profession, and which must be joined with christian practice, in order 
to persons being entitled to the benefit of those rules, must be made 
(as to what appears) understandingly: that is, they must be persons that 
appear to have been so far instructed in the principles of religion, as 
to be in an ordinary capacity to understand the proper import of what is 
expressed in their profession.

SECT. XIV. Christian practice is a distinguishing and sure evidence of 
grace to persons' own consciences. 

Argument I. Reason plainly shows, that those things which put it to the 
proof, what men will actually cleave to in their practice, when left to 
follow their own choice and inclinations, are the proper trial what they 
do really prefer in their hearts. 

Argument II. As reason shows, that those things which occur in the 
course of life, which put it to the proof whether men will prefer God to 
other things in practice, are the proper trial of the sincerity of their 
hearts.

Argument III. Another argument, that holy practice, in the sense which 
has been explained, is the highest kind of evidence of the truth of 
grace to the consciences of Christians, is, that in practice, grace in 
scripture style is said to be made perfect, or to be finished.

Argument IV. Another thing which makes it evident, that holy practice is 
the principle evidence that we ought to use in judging both of our own 
and others' sincerity, is, that this evidence is above all others 
insisted on in Scripture. 

Argument V. Christian practice is plainly spoken of in the word of God, 
as the main evidence of the truth of grace, not only to others, but to 
men's own consciences. 

Argument VI. Another thing which makes it evident that holy practice is 
the chief of all the signs of the sincerity of professors, is, that this 
is the grand evidence which will hereafter be made use of, before the 
judgment-seat of God; according to which his judgment will be regulated 
and the state of every professor of religion unalterably determined. 

Practice is the proper proof and evidence of: 
knowledge of God
repentance
saving faith
belief of the truth
coming to Christ
trusting in Christ for salvation
gracious love
humility
fear of God
thankfulness
gracious desires and longings
holy joy
fortitude

Objection 1. Some may be ready to say, this seems to be contrary to an 
opinion much received among good people; that professors should judge of 
their state chiefly by their inward experience, and that spiritual 
experiences are the main evidence of true grace.
(excursus on the witness or seal of the Spirit) 

Objection 2. Some also may be ready to object against what has been said 
of christian practice being the chief evidence of the truth of grace, 
that this is a legal doctrine; and that this making practice a thing of 
such great importance in religion magnifies works, and tends to lead men 
to make too much of their own doings, to the diminution of the glory of 
free grace, and does not seem well to consist with that great gospel-
doctrine of justification by faith alone.


APPENDIX to the treatise of the Affections, in two Letters