也正因为这个缘故，爱德华兹（Jonathan Edwards）把感情和激情区分开来对待。他认为：正当的情感必定涉及悟性（头脑）和意志的功能，而单纯的激情则往往压抑人的理性。 在基督里的圣爱和喜乐就是这些敬虔情感的例证，圣经中这些都不是激情，因圣化的情感与人的理性总是分不开的。爱德华兹认为：纯粹情绪的宣泄（理智却保持中立）是没什么属灵价值的。例如，论及彼得前书1:8，爱德华兹写道：
God Is Not the Author of Confusion
Friday, November 16, 2018
Some years ago, a close friend of mine attended a serviceat a large church of international renown where the laughing revival had beengoing on for several weeks. After a brief, perfunctory sermon with a minimum ofreferences to Scripture and a lot of mangled theology, the worship leadercalled everyone to the front who wanted to experience the power of God. Thescene that followed was utter chaos—dozens of people writhing on the floor,moaning, screaming, and jerking, while “ministry team” members coached themthrough the stages of the various phenomena. Other people were dancing,jumping, quivering, sobbing, wailing, and running in place.
All the commotion was there, but the laughter hadsubsided. The revival’s chief characteristic was supposedly joy, but my friendnoticed that people’s faces were virtually devoid of expression. No one waslaughing anymore. It was as if they were emotionally exhausted, unable to fanthe fervor to the same intensity week after week. Instead of true, abiding joy,they had settled for sheer bedlam—in direct defiance of Paul’s instructions in 1 Corinthians14:40: “All things must be done properly and in an orderly manner.”
The apostle Paul was very clear in pointing out that “Godis not a God of confusion” (1 Corinthians14:33).
Where pandemonium rules, we can be certain God is not theauthor of it.
Unfortunately, the truth of Scripture is too often setaside in pursuit of the emotional high of a mystical experience. At this sameworship service, the pastor admonished people that they needed to be “morefree.” He suggested that too much concern with sound doctrine might inhibitwhat God could do in their lives. He told them they shouldn’t be afraid tobreak out of the constraints of their belief systems and “let God work in Hisown way, even if it challenges your theology.” At one point in the service awoman from the church staff led the congregation in prayer and said, “HolySpirit, we give You permission to be who You want to be in our midst.”
The effrontery of such an attitude is appalling. The HolySpirit is sovereign God! He certainly doesn’t need our permission to be who Heis. He can do whatever He wills. But He will not deny Himself. He will notmystically reveal Himself to us as someone different from the holy God theScriptures reveal. Since the Bible tells us He is not the author ofconfusion—and specifically that He does not approve of disorder in thechurches—we can know with absolute certainty that He is not the power behind amovement whose main features are hysteria, tumult, and frenzy.
More important, Scripture reveals Him as the Spirit oftruth (John14:17); who bears witness not of Himself but of Christ (John 15:26);who speaks not on His own initiative, but guides us into all truth (John 16:13);and sanctifies us in the truth. Where is this sanctifying truth found? Notthrough mystical means. God’s Word is the truth through which we are sanctified(John17:17). This means that one of the Holy Spirit’s primary ministries is toconvey the truth of Scripture to our understanding. Nothing in Scriptureindicates that He works stirring up our emotions while passing our minds.
That is, after all, the whole point of 1 Corinthians 14.It is why Paul valued prophecy more than tongues. “For one who speaks in atongue does not speak to men but to God; for no one understands. . . . But onewho prophesies speaks to men for edification and exhortation and consolation” (1Corinthians 14:2–3, emphasis added). “If I come to you speaking in tongues,what will I profit you unless I speak to you either way of revelation or ofknowledge or of prophecy or of teaching?” (1Corinthians 14:6). The point is to communicate truth. Ministry thatpasses the understanding is pointless: “If the bugle produces an indistinctsound, who will prepare himself for battle?” (1Corinthians 14:8). All the gifts are meant to edify, which is an expressionPaul uses to speak of ministering to the mind (1Corinthians 14:3). That is why Paul insisted that tongues be interpreted.“So also you, since you are zealous of spiritual gifts, seek to abound for theedification of the church” (1Corinthians 14:12, emphasis added).
It is for this very reason that Jonathan Edwardsdistinguished between the affections and the passions. He argued that righteousaffections engage the faculties of the mind and will, whereas mere passionstend to overpower the mind.  Love toChrist and joy in Christ are biblical examples of godly affectionsthat are no mere passions—because they always involve the mind as well as theemotions.  Edwards saw little spiritualvalue in indulging in raw emotion while the intellect remained neutral. Inreference to 1 Peter 1:8, for example, Edwards wrote,
Their joy was “full of glory”: although the joy wasunspeakable, and no words sufficient to describe it; yet something might besaid of it, and no words more fit to represent its excellency, than these, thatit was “full of glory”; or as it is in the original, “glorified joy.” Inrejoicing with this joy, their minds were filled, as it were, with a gloriousbrightness, and their natures exalted and perfected: it was a most worthy,noble rejoicing, that did not corrupt and debase the mind, as many carnal joysdo; but did greatly beautify and dignify it: it was a prelibation of the joy ofheaven, that raised their minds to a degree of heavenly blessedness: it filledtheir minds with the light of God’s glory, and made themselves to shine withsome communication of that glory. 
Edwards continually tied the nobility of true religiousaffections to the working of the mind. Having witnessed so much of people’srunaway passions at the end of the Great Awakening, he wanted nothing to dowith that sort of thing.
So it should be quite clear what Jonathan Edwards wouldthink of twentieth-century emotionalism. “Holy laughter” epitomizes thefanaticism he blamed for the demise of the Great Awakening. He insisted thatthe mind must be active in all legitimate religious affections. There is no wayhe can be enlisted as an apologist for modern mysticism.
When the laughing revival ran its course, those committedto mysticism went in search of the next big thing to produce their nextspiritual high. But each succeeding movement stoked the heat of raw passionis unable to rekindle the flames when people’s emotions finally grow cold.
Those who really know Christ and love Him must come backto His Word with a passion for interpreting it correctly and understanding itstruths. The tragedy is that thousands swept up in the emotionalism of mysticalmovements have never been exposed to enough objective truth and sound doctrineto come to a saving knowledge of the Christ of Scripture. That is why themystical, experience-driven realm of modern churches is, in reality, a criticalmission field.
The psalmist wrote that “Your word is a lamp to my feetand a light to my path” (Psalm 119:105, emphasis added). Those who turn aside fromthe lamp and grope in the darkness after subjective impressions open themselvesup to deception, disappointment, spiritual failure, and all manner ofconfusion. But those who keep their hearts and minds fixed firmly on thelamplight of Scripture—they are the truly discerning ones.
Surely the best advice of all comes from Scriptureitself:
For if you cry for discernment, lift your voice forunderstanding; if you seek her as silver and search for her as for hiddentreasures; then you will discern the fear of the Lord and discover theknowledge of God. For the Lord gives wisdom; from His mouth come knowledge andunderstanding. (Proverbs 2:3–6, emphasis added)
(Adapted from Reckless Faith)