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them at last to death eternal. The prevailing prejudice against religious affections at this day, in the land, is apparently of awful effect to harden the hearts of sinners, and damp the grace's
of the saints, and stun the life and power of religion, and preclude the effect of ordinances, and hold us down in a state of dulness and apathy, and undoubtedly causes many persons greatly to offend God, in entertaining mean and low thoughts of the extraordinary work he has lately wrought in this land.
And for persons to despise and cry down all religious affec: tions, is the way to shut all religion out of their own hearts, and to make thorough work in ruining their souls.
They who condemn high affections in others, are certainly not likely to have high affections themselves. And let it be considered, that they who have but little religious affection, have certainly but little religion. And they who condemn others for their religious affections, and have none themselves, have no religion.
There are false affections, and there are true. A man's having much affection, does not prove that he has any true religion : But if he has no affection, it proves that he has no true religion. The right way, is not to reject all affections, nor to approve all ; but to distinguish between affections, approving some, and rejecting others; separating between the wheat and the chaff, the gold and the dross, the precious and the vile.
2. If it be so, that true religion lies much in the affections, hence we may infer, that such means are to be desired, as have much of a tendency to move the affections. Such books, and such a way of preaching the word, and administration of ordinances, and such a way of worshipping God in prayer, and singing praises, is much to be desired, as has a tendency deeply to affect the hearts of those who attend these
Such a kind of means would formerly have been highly approved of, and applauded by the generality of the people of the land, as the most excellent and profitable, and having the greatest tendency to promote the ends of the means of grace.
But the prevailing taste seems of late strangely to be altered : That pathetical manner of praying and preaching, which would formerly have been admired and extolled, and that for this reason, because it had such a tendency to move the affections, now, in great multitudes, immediately excites disgust, and moves no other affections, than those of displeasure and contempt.
Perhaps, formerly the generality (at least of the common people) were in the extreme, of looking too much to an affectionate address, in public performances : But now, a very great part of the people seem to have gone far into a contrary extreme. Indeed there may be such means, as may have a great tendency to stir up the passions of weak and ignorant persons, and yet have no great tendency to benefit their souls: For though they may have a tendency to excite affections, they may have little or none to excite gracious affections, or any affections tending to grace. But undoubtedly, if the things of religion, in the means used, are treated according to their nature, and exhibited truly, so as tends to convey just apprehensions, and a right judgment of them; the more they have a tendency to move the affections the better:
3. If true religion lies much in the affections, hence we may learn, what great cause we have to be ashamed and confounded before God, that we are no more affected with the great things of religion. It appears from what has been said, that this arises from our having so little true religion.
God has given to mankind affections, for the same purpose which he has given all the faculties and principles of the human soul for, viz. that they might be subservient to man's chief end, and the great business for which God has created him, that is, the business of religion. And yet how common is it among mankind, that their affections are much more ex. ercised and engaged in other mạtters, than in religion! In things which concern men's worldly interest, their outward delights, their honor and reputation, and their natural relations, they have their desires eager, their appetites vehement; their love warm and affectionate, their zeal ardent ; in these things their hearts are tender and sensible, easily moved,
deeply impressed, much concerned, very sensibly affected, and greatly engaged ; much depressed with grief at worldly losses, and highly raised with joy at worldly successes and prosperity. But how insensible and unmoved are most men, about the great things of another worid ! How dull are their affections! How heavy and hard their hearts in these matters! Here their love is cold, their desires languid, their zeal low, and their gratitude small. How they can sit and hear of the infinite height, and depth, and length, and breadth of the love of God in Christ Jesus, of his giving his infinitely dear Son, to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent, and holy, and tender Lamb of God, manifested in his dying agonies, his bloody sweat, his loud and bitter cries, and bleeding heart, and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold, and heavy, insensible, and regardless ! Where are the exercises of our affections proper, if not here? What is it that does more require them ? And what can be a fit occasion of their lively and vigorous exercise, if not such an one as this ? Can any thing be set in our view, greater and more important ? Any thing more wonderful and surprising ? Or more nearly concerning our interest ? Can we suppose the wise Creator implanted such principles in the human nature as the affections, to be of use to us, and to be exercised on certain proper occasions, but to lie still on such an occasion as this? Can any Christian, who believes the truth of these things, entertain such thoughts?
If we ought ever to exercise our affections at all, and if the Creator has not unwisely 'constituted the human nature in making these principles a part of it, when they are vain and useless ; then they ought to be exercised about those objects which are most worthy of them." But is there
any thing which Christians can find in heaven or earth, so worthy to be the objects of their admiration and love, their earnest and longing desires, their hope, and their rejoicing, and their fervent zeal, as those things that are held forth to us in the gospel of Jesus Christ? In which, not only are things declared
most worthy to affect us, but they are exhibited in the most affecting manner. The glory and beauty of the blessed Jehovah, which is most worthy in itself, to be the object of our admiration and love, is there exhibited in the most affecting manner that can be conceived of, as it appears, shining in all its lustre, in the face of an incarnate, infinitely loving, meek, compassionate, dying Redeemer. All the virtues of the Lamb of God, his humility, patience, meekness, submission, obedience, love and compassion, are exhibited to our view, in a manner the most tending to move our affections, of any that can be imagined ; as they all had their greatest trial, and their highest exercise, and so their brightest manifestation, when he was in the most affecting circumstances ; even when he was under his last sufferings, those unutterable and unparalleled sufferings he endured, from his tender love and pity to us. There also the hateful nature of our sins is manifested in the most affecting manner possible : As we see the dreadful effects of them, in what our Redeemer, who undertook to answer for us, suffered for them. And there we have the most affecting manifestation of God's hatred of sin, and his wrath and justice in punishing it ; as we see his justice in the strictness and inflexibleness of it ; and his wrath in its terribleness, in so dreadfully punishing our sins, in one who was infinitely dear to him, and loving to us. So has God disposed things, in the affair of our redemption, and in his glorious dispensations, revealed to us in the gospel, as though every thing were purposely contrived in such a manner, as to have the greatest possible tendency to reach our hearts in the most tender part, and move our affections most sensibly and strongly. How great cause have we therefore to be humbled to the dust, that we
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Shewing what are no certain signs that Religious Affections are truly gracious, or that they are not.
IF any one, on the reading of what has been just now said, is ready to acquit himself, and say, “ I am not one of those who have no religious affections; I am often greatly moved with the consideration of the great things of religion :" Let him not content himself with this, that he has religious affec. tions : For, as we observed before, as we ought not to reject and condemn all affections, as though true religion did not at all consist in affection ; so on the other hand, we ought not to approve of all, as though every one that was religiously affected had true grace, and was therein the subject of the saving influences of the Spirit of God ; and that therefore the right way is to distinguish among religious affections, between one sort and another. Therefore let us now endeavor to do this : And in order to it, I would do two things.
1. I would mention some things, which are no signs one way or the other, either that affections are such as true religion consists in, or that they are otherwise ; that we may be guarded against judging of affections by false signs.
II. I woull observe some things, wherein those affections which are spiritual and gracious, differ from those which are not so, and may be distinguished and known.
First, I would take notice of some things, which are no signs that affections are gracious, or that they are not.
I. It is no sign one way or the other, that religious affec. tions 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. But if it be, as has been proved, that true religion lies very
much in 'religious affections, then it follows that if there be a great deal of true religion, there will be great religious affections ; if