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tion of his word, in the preaching of it, as a fit means to affect sinners with the importance of religion, their own misery, the necessity of a remedy, and the glory and sufficiency of a remedy provided; to stir up the pure minds of the saints, quicken their affections by often bringing the great things of religion to their remembrance, and setting them in their proper colours, though they know them, and have been fully instructed in them already, 2 Pet. i. 12, 13. And particularly, to promote those two affections in them, which are spoken of in the text, love and joy; Christ gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; that the body of Christ might be edified in love, Eph. iv. 11, 12, 16. The apostle, in instructing and counselling Timothy, concerning the work of the ministry, informs him, that the great end of that word which a minister is to preach, is love or charity, 1 Tim. i. 3-5. And God has 3—5. appointed preaching as a means to promote in the saints joy: therefore ministers are called helpers of their joy, 2 Cor. i. 24.
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. It was hardness of heart, which excited grief and displeasure in Christ towards the Jews, Mark iii. 5. He looked round about on them with anger, being grieved for the hardness of their hearts. It is from men's having such a heart as this, that they treasure up wrath for themselves; Rom. ii. 5. After thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God. The reason given why the house of Israel would not obey God, was that they were hard-hearted. Ezek. iii. 7. But the house of Israel will not hearken unto thee; for they will not hearken unto me; for all the house of Israel are impudent and hard-hearted. The wickedness of that perverse rebellious generation in the wilderness, is ascribed to the hardness of their hearts; Psal. xcv. 7— 10. To-day if ye will hear my voice, harden not your heart, as in the provocation, and as in the day of temptation in the wilderness ; when your farthers tempted me, proved me, and saw my work: forty years long was I grieved with this generation, and said, It is a people that do err in their heart, &c.-This is spoken of as what prevented Zedekiah's turning to the Lord, 2 Chron. xxxvi. 13. He stiffened his neck, and hardened his heart from turning to the Lord God of Israel. This principle is that from whence men are without the fear of God, and depart from his ways: Is. lxiii. 17. O Lord, why hast thou made us to err from thy ways? and hardened our heart from thy fear? And men rejecting Christ, and opposing Christianity, are charged with this principle; Acts xix. 7. But divers were hardened, and believed not, but spake evil of that way before the multitude.--God's leaving men to the pow
er of the sin and corruption of the heart, is often expressed by his hardening their hearts; Rom. ix. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. John xii. 40. He hath blinded their minds, and hardened their hearts. And the apostle seems to speak of an evil heart, that departs from the living God, and a hard heart, as the same thing, Heb. iii. 8. Harden not your heart, as in the provocation, &c. ver. 12, 13. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God: but exhort one another daily while it is called, To-day; lest any of you be hardened through the deceitfulness of sin. And that great work of God in conversion, which consists in delivering a person from the power of sin, and mortifying corruption, is expressed, once and again, by God's taking away the heart of stone, and giving an heart of flesh, (Ezek. ix. 19. and chap. xxxvi. 26.)
Now, by a hard heart is plainly meant an unaffected heart, or a heart not easy to be moved with virtuous affections, like a stone, insensible, stupid, unmoved, and hard to be impressed. Hence the hard heart is called a stony heart, and is opposed to an heart of flesh, that has feeling, and is sensibly touched and moved. We read in scripture of a hard heart, and a tender heart: and doubtless we are to understand these, as contrary the one to the other. But what is a tender heart, but a heart which is easily impressed with what ought to affect it? God commends Josiah, because his heart was tender: and it is evident by those things which are mentioned as expressions and evidences of this tenderness of heart, that by it is meant, his heart being easily moved with religious and pious affections; 2 Kings xxii. 19. Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardst what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me, I also have heard thee, saith the Lord. And this is one thing, wherein it is necessary we should become as little children, in order to our entering into the kingdom of God, even that we should have our hearts tender, and easily affected and moved in spiritual and divine things, as little children have in other things.
It is very plain in some places, that by hardness of heart is meant a heart void of affection. So, to signify the ostrich's being without natural affection to her young, it is said, Job xxxix. 16. She hardeneth her heart against her young ones, as though they were not hers. So a person having a heart unaffected in time of danger, is expressed by his hardening his heart, Prov. xxviii. 14. Happy is the man that feareth alway; but he that hardeneth his heart, shall fall into mischief.
Now, therefore, since it is so plain, that by a hard heart in scripture, is meant a heart destitute of pious affections; and since also the scriptures so frequently place the sin and corruption of the heart in its hardness; it is evident, that the grace and holiness of the heart, on the contrary, must in a great measure consist in its having pious affections, and being easily susceptive of such affections. Divines are generally agreed, that sin radically and fundamentally consists in what is negative, or privative, having its root and foundation in a privation or want of holiness. And therefore undoubtedly, if sin very much consist in hardness of heart, and so in the want of pious affections, holiness does consist very much in those pious affections.
I am far from supposing that all affections manifest a tender heart: hatred, anger, vain glory, and other selfish and self-exalting affections, may greatly prevail in the hardest heart. But yet it is evident, that hardness of heart, and tenderness of heart, are expressions that relate to the affections of the heart, and denote its being susceptible of, or shut up against, certain affections; of which I shall have occasion to speak more afterwards.
Upon the whole, I think it clearly and abundantly evident, that true religion lies very much in the affections. Not that I think these arguments prove, that religion in the hearts of the truly godly, is ever in exact proportion to the degree of affection and present emotion of the mind: for, undoubtedly, there is much affection in the true saints which is not spiritual; their religious affections are often mixed; all is not from grace, but much from nature. And though the affections have not their seat in the body, yet the constitution of the body may very much contribute to the present emotion of the mind. The degree of religion is to be estimated by the fixedness and strength of habit exercised in affection, whereby holy affection is habitual, rather than by the degree of the present exercise: and the strength of that habit is not always in proportion to outward effects and manifestations, or indeed inward ones, in the hurry, vehemence, and sudden changes of the course of the thoughts. But yet it is evident, that religion consists so much in the affections, as that without holy affection there is no true religion. No light in the understanding is good, which does not produce holy affection in the heart; no habit or principle in the heart is good, which has no such exercise; and no external fruit is good, which does not proceed from such exercises.
Some Inferences deduced from the Doctrine.
1. We may hence learn how great their error is, who are for discarding all religious affections, as having nothing solid or substantial in them. There seems to be too much of a disposition this way prevailing at this time. Because many who, in the late extraordinary season, appeared to have great religious affections, did not manifest a right temper of mind, and run into many errors, in the heat of their zeal; and because the high affections of many seem to be so soon come to nothing, and some who seemed to be mightily raised and swallowed with joy and zeal for a while, seem to have returned like the dog to his vomit; hence religious affections in general are grown out of credit with great numbers, as though true religion did not at all consist in them. Thus we easily and naturally run from one extreme to another. A little while ago we were in the other extreme; there was a prevalent disposition to look upon all high religious affections as eminent exercises of true grace, without much inquiry into the nature and source of those affections, and the manner in which they arose. If persons did but appear to be indeed very much moved and raised, so as to be full of religious talk, and express themselves with great warmth and earnestness, and to be filled, or to be very full, as the phrases were; it was too much the manner, without further examination, to conclude such persons were full of the Spirit of God, and had eminent experience of his gracious influences. This was the extreme which was prevailing three or four years ago. But of late, instead of esteeming and admiring all religious affections, without distinction, it is much more prevalent to reject and discard all without distinction. Herein appears the subtilty of Satan. While he saw that affections were much in vogue, knowing the greater part were not versed in such things, and had not had much experience of great religous affections, enabling them to judge well, and to distinguish between true and false; then he knew he could best play his game, by sowing tares amongst the 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 glaring shew, and were by many greatly admired, were in reality nothing; the devil sees it to be for his in
terest to go another way to work, and to endeavour to his utmost to propagate and establish a persuasion, that all affections and sensible emotions of the mind in 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 to shut out the power of godliness and every thing spiritual. For although to true religion there must indeed be something else besides affection, yet true religion consists 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 influences 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; or 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 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, to encourage them in their stupidity and senselessness, 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 affections at this day, is apparently of awful effect to harden the hearts of sinners, to damp the graces of the saints, to preclude the effect of ordinances, and hold us down in a state of dullness and apathy; and this 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. 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