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knowing the greater part of the land were not versed in such things, and had not had much experience of great religious affections to enable them to judge well of them, and distinguish between true and false; then he knew he could best play his game, by sowing tares amongst the wheat, and mingling false affections with the works of God's Spirit: he knew this to be a likely way to delude and eternally ruin many souls, and greatly to wound religion in the saints, and entangle them in a dreadful wilderness, and by and by, to bring all religion into disrepute. But now, when the ill consequences of these false affections appear, and it is become very apparent, that some of those emotions which made a jo: show, and were by many greatly admired, were in reality nothing; the evil sees it to be for his interest to go another way to work, and to endeavor to his utmost to propagate and establish a persuasion, that all affections and sensible emotions of the mind, in things of religion, are nothing at all to be regarded, but are rather to be avoided, and carefully guarded against, as things of a pernicious tendency. This he knows is the way to bring all religion to a mere lifeless formality, and effectually shut out the power of godliness, and eve thing which is spiritual, and to have all true Christianity turned out of doors. For although to true religion there must indeed be something else besides affection; yet true religion conists so much in the affections, that there can be no true religion without them. He who has no religious affection, is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving infilences of the Spirit of God upon his heart. As there is no true religion where' there is nothing else but affection, so there is no true religion where there is no religious affection. As on the one hand, there must be light in the understanding, as well as an affected fervent heart; where there is heat without light, there can be nothing divine or heavenly in that heart; so on the other hand, where there is a kind of light without heat, a head stored with notions and speculations, with a cold and unaffected heart, there can be nothing divine in that light, that , '' knowledge is no true spiritual knowledge of divine things. If the great things v/ of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, glorious, and wonderful things, as they often hear and read of, in the word of God, is undoubtedly because they are blind; if they were not so, it would be impossible, and utterly inconsistent with human nature, that their hearts should be otherwise than strongly impressed, and greatly moved by such things. -* This manner of slighting all religious affections, is the way exceedingly to harden the hearts of men, and to encourage them in their stupidity and senselessness, and to keep them in a state of spiritual death as long as they live, and bring them at last to death eternal. The prevailing prejudice against religious assections at this day, in the land, is apparently of awful effect to harden the hearts of sinners, and damp the graces of many 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 affections, 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 con

demn 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 atfection, 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 i. 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 means. 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, that 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 exercised and engaged in other matters, 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 world ! 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 i. 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 thi for enemies, to redeem thern 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 7 And what can be a fit occasion of their lively and vigorous exercise, if not such a one as this 2 Can any .# be set in our view, greater and more important ' Anything more wonderfu 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 2 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, bnt 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 o 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 are no more affected

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SHOWING 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 affections: 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 do it, I would do two things. I. 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 would 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 affections 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 true religion in the hearts of men be raised to a great height, divine and holy affections will be raised to a great height. Love is an affection, but will any Christian say, men ought not to love God and Jesus Christ in a high degree ? And will any say, we ought not to have a very great hatred of sin, and a very deep sorrow for it ! Or that we ought not to exercise a high degree of gratitude to God for the mercies we receive of him, and the great things he has done for the salvation of fallen men? Or that we should not have very great and strong desires after God and holiness 2 Is there any who will profess, that his affections in religion are great enough; and will say, “I have no cause to be humbled, that I am no more affected with the things of religion than I am ; I have no reason to be ashamed, that I have no greater exercises of love to God and sorrow for sin, and gratitude for the mercies which I have received 7” Who is there that will bless God that he is affected enough with what he has read and heard of the wonderful love of God to worms and rebels, in giving his only begotten Son to die for them, and of the dying love of Christ; and will pray that he may not be affected with them in any higher degree, because high i. are improper, and very unlovely in Christians, being enthusiastical, and ruinous to true religion ?

Our text plainly speaks of great and high affections when it speaks of “rejoicing with joy unspeakable, and full of glory:” here the most superlative expressions are used, which language will afford. And the Scriptures often require us to exercise very high affections: thus in the first and great commandment of the law, there is an accumulation of expressions, as though words were wanting to express the degree in which we ought to love God: “Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength.”. So the saints are called upon to exercise high degrees of joy: “Rejoice,” says Christ to his disciples, “ and be exceeding i. Matt. v. 12. So it is said, Psalm lxviii. 3, “Let the righteous be glad: et them rejoice before God; yea, let them exceedingly rejoice.” So in the same book of Psalms, the saints are often called upon to shout for joy; and in Luke vi. 23, to leap for joy. So they are abundantly called upon to exercise high degrees of gratitude for mercies, to “praise God with all their hearts, with hearts lifted up in the ways of the Lord, and their souls magnifying the Lord, singing his praises, talking of his wondrous works, declaring his doings, &c.”

And we find the most eminent saints in Scripture often professing high affections. Thus the Psalmist speaks of his love, as if it were unspeakable; Psal. cxix. 97, “Q how love I thy law” So he expresses a great degree of hatred of sin, Psal. cxxxix. 21, 22: “Do not I hate them, O Lord, that hate thee ? And am not I grieved with them that rise up against thee ? I hate them with perfect hatred.” He also expresses a high degree of sorrow for sin: he speaks of his sins “going over his head as a heavy burden that was too heavy for him: and of his roaring all the day, and his moisture being turned into the drought of summer,” and his bones being as it were broken with sorrow. So he often expresses great degrees of spiritual desires, in a multitude of the strongest expressions which can be conceived of; such as “his longing, his soul's thirsting as a dry and thirsty land, where no water is, his panting, his flesh and heart crying out, his soul's breaking for the longing it hath,” &c. He expresses the exercises of great and extreme grief for the sins of others, Psal. cxix. 136, “Rivers of water run down mine eyes, because they keep not thy law.” And verse 53, “Horror hath taken hold upon me, because of the wicked that forsake thy law.” He expresses high exercises of joy, Psal. xxi. 1: “The king shall {..." thy strength, and in thy salvation how greatly shall he rejoice.” Psal.

i. 23, “My lips shall greatly rejoice when I sing unto thee.” Psal. lxiii. 3, 4, 5, 6, 7, “Because thy loving kindness is better than life; my lips shall praise thee. Thus will I bless thee, while I live: I will lift up my hands in thy name. My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips; when I remember thee upon my bed, and meditate on thee in the night watches. Because thou hast been my help; therefore in the shadow of thy wings will I rejoice.”

The Apostle Paul expresses high exercises of affection. Thus he expresses the exercises of pity and concern for others’ good, even to anguish of heart; a great, fervent, and abundant love, and earnest and longing desires, and exceeding joy; and speaks of the exultation and triumphs of his soul, and his earnest expectation and hope, and his abundant tears, and the travails of his soul, in pity, grief, earnest desires, godly jealousy, and fervent zeal, in many places that have been cited already, and which therefore I need not repeat. John the Baptist expressed great joy, John iii. 39. Those blessed women that anointed the body of Jesus, are represented as in a very high exercise of religious affection, on occasion of Christ's resurrection, Matt. xxviii. 8: “And they departed from the sepulchre with fear and great joy.”

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