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and mixtures-and when it appeared in them most in its genuine excellency and native beauty, and was found to praise, and honour, and glory-he singles out the religious affections of love and joy, as those exercises, wherein their religion did thus appear true, pure, and glorious.
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 exercies of the inclination and will of the soul.
God has endued the soul with two principal faculties: The one, that by which it is capable of perception and speculation, or by which it discerns, and judges of things; which is called the understanding. The other, that by which the soul is some. way inclined with respect to the things it views or considers or it is the faculty by which the soul beholds things-not as an indifferent unaffected spectator, but-either as liking or disliking, pleased or displeased, approving or rejecting. This faculty is called by various names: it is sometimes called the inclination; and, as it respects the actions determined and verned by it, the will: and the mind, with regard to the exercises of this faculty, is often called the heart.
The exercises of this last faculty are of two sorts; either, those by which the soul is carried out towards the things in view in approving them, being pleased with, and inclined to them; or, those in which the soul opposes the things in view, in disapproving them; and in being displeased with, averse from, and rejecting them.-And as the exercises of the inclination are various in their kinds, so they are much more various in their degrees. There are some exercises of pleasedness or displeasedness, inclination or disinclination, wherein the soul is carried but a little beyond a state of perfect indifference. And there are other degrees, wherein the approbation or dislike, pleasedness or aversion, are stronger; wherein we may rise higher and higher, till the soul comes to act vigorously and sensibly, and its actings are with that strength, that (through the laws of union which the Creator has fixed between soul and body) the motion of the blood and animal spirits, begins to be sensibly altered: whence oftentimes arises some bodily sensation, especially about the heart and vitals, which are the fountain of the fluids of the body. Whence it comes to pass, that the mind, with regard to the exercises of this faculty, perhaps in all nations and ages, is called the heart. And it is to be noted, that they are these more vigorous and sensible exercises of this faculty, which are called the affections.
The will, and the affections of the soul, are not two faculties; the affections are not essentially distinct from the will, nor do they differ from the mere actings of the will and inclination, but only in the liveliness and sensibility of exercise. -It must be confessed, that language is here somewhat imperfect, the meaning of words in a considerable measure loose and unfixed, and not precisely limited by custom which governs the use of language. In some sense, the affection of the soul differs nothing at all from the will and inclination, and the will never is in any exercise further than it is affected; it is not moved out of a state of perfect indifference, any otherwise than as it is affected one way or other. But yet there are many actings of the will and inclination, that are not so commonly called affections. In every thing we do, wherein we act voluntarily, there is an exercise of the will and inclination. It is our inclination that governs us in our actions; but all the actings of the inclination and will, are not ordinarily called affections. Yet, what are commonly called affections are not essentially different from them, but only in the degree and manner of exercise. In every act of the will whatsoever, the soul either likes or dislikes, is either inclined or disinclined to what is in view. These are not essentially different from the affections of love and hatred. A liking or inclination of the soul to a thing, if it be in a high degree, vigorous and lively, is the very same thing with the affection of love and a disliking and disinclining, if in a great degree, is the very same with hatred. In every act of the will for, or towards something not present, the soul is in some degree inclined to that thing; and that inclination, if in a considerable degree, is the very same with the affection of desire. And in every degree of an act of the will, wherein the soul approves of something present, there is a degree of pleasedness; and that pleasedness, if it be in a considerable degree, is the very same with the affection of joy or delight. And if the will disapproves of what is present, the soul is in some degree displeased, and if that displeasedness be great, it is the very same with the affection of grief or sorrow.
Such seems to be our nature, and such the laws of the union of soul and body, that there never is in any case whatsoever, any lively and vigorous exercise of the inclination, without some effect upon the body, in some alteration of the motion of its fluids, and especially of the animal spirits.— And, on the other hand, from the same laws of union, over the constitution of the body, and the motion of its fluids, may
promote the exercise of the affections. But yet, it is not the body, but the mind only, that is the proper seat of the affections. The body of man is no more capable of being really the subject of love or hatred, joy or sorrow, fear or hope, than the body of a tree, or than the same body of man is capable of thinking and understanding. As it is the soul only that has ideas, so it is the soul only that is pleased or displeased with its ideas. As it is the soul only that thinks, so it is the soul only that loves or hates, rejoices or is grieved at what it thinks of. Nor are these motions of the animal spirits, and fluids of the body, any thing properly belonging to the nature of the affections; though they always accompany them, in the present state; but are only effects or concomitants of the affections, which are entirely distinct from the affections themselves, and no way essential to them; so that an unbodied spirit may be as capable of love and hatred, joy or sorrow, hope or fear, or other affections, as one that is united to a body.
The affections and passions are frequently spoken of as the same; and yet, in the more common use of speech, there is in some respect a difference, Affection is a word, that in its ordinary signification, seems to be something more extensive than passion, being used for all vigorous lively actings of the wil! or inclination; but passion is used, for those that are more sudden, and whose effects on the animal spirits are more violent, the mind being more overpowered, and less in its own command.
As all the exercises of inclination and will, are concerned either in approving and liking, or disapproving and rejecting; so the affections are of two sorts; they are those by which the soul is carried out to what is in view, cleaving to it, or seeking it; or those by which it is averse from it, and opposes it. Of the former sort are love, desire, hope, joy, gratitude, complacence. Of the latter kind, are hatred, fear, anger, grief, and such like; which it is needless now to stand particularly to define.
And there are some affections wherein there is a composition of each of the aforementioned kinds of actings of the will; as in the affection of pity, there is something of the former kind, towards the person suffering, and something of the latter, towards what he suffers. And so in zeal, there is in it high approbation of some person or thing, together with vigorous opposition to what is conceived to be contrary to it.
True Religion, in great part, consists in the Affections.
1. What has been said of the nature of the affections makes this evident; and may be sufficient, without adding any thing further, to put this matter out of doubt: for who will deny that true religion consists, in a great measure, in vigorous and lively actings of the inclination and will of the soul, or the fervent exercises of the heart? That religion which God requires, and will accept, does not consist in weak, dull, and lifeless wishes, raising us but a little above a state of indifference. God, in his word, greatly insists upon it, that we be in good earnest, fervent in spirit, and our hearts vigorously engaged in religion; Rom. xii. 11. Be ye fervent in spirit, serving the Lord. Deut. x. 12. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? And chap. vi. 4, 5. Hear, O Israel, the Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. It is such a fervent, vigorous engagedness of the heart in religion, that is the fruit of a real circumcision of the heart, or true regeneration, and that has the promises of life; Deut. xxx. 6. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live.
If we be not in good earnest in religion, and our wills and inclinations be not strongly exercised, we are nothing. The things of religion are so great, that there can be no suitableness in the exercises of our hearts, to their nature and importance, unless they be lively and powerful. In nothing is vigour in the actings of our inclinations so requisite, as in religion; and in nothing is lukewarmness so odious: True religion is evermore a powerful thing; and the power of it appears, in the first place, in its exercises in the heart, its principal and original seat. Hence true religion is called the power of godliness, in distinction from external appearances, which are the form of it, 2 Tim. iii. 5. Having a form of godliness, but denying the power of it. The Spirit of God, in those who have sound and solid religion, is a spirit of powerful boly affection; and therefore, God is said to have given them
the Spirit of power, and of love, and of a sound mind, (2 Tim. i. 7.) And such, when they receive the Spirit of God in his sanctifying and saving influences, are said to be baptized with the Holy Ghost, and with fire; by reason of the power and fervour of those exercises which the Spirit of God excites in them, and whereby their hearts when grace is in exercise, may be said to burn within them. (Luke xxiv. 32.)
The business of religion is, from time to time, compared to those exercises, wherein men are wont to have their hearts and strength greatly exercised and engaged; such as running, wrestling or agonizing for a great prize or crown, and fighting with strong enemies that seek our lives, and warring as those that by violence take a city or kingdom. Though true grace has various degrees, and there are some who are but babes in Christ, in whom the exercise of the inclination and will towards divine and heavenly things, is comparatively weak; yet every one that has the power of godliness, has his inclinations and heart exercised towards God and divine things with such strength and vigour, that these holy exercises prevail in him above all carnal or natural affections, and are effectual to overcome them: for every true disciple of Christ, loves him above father or mother, wife and children, brethren and sisters, houses and lands; yea more than his own life. Hence it follows, that wherever true religion is, there are vigorous exercises of the inclination and will towards divine objects: but by what was said before, the vigorous, lively, and sensible exercises of the will, are no other than the affections of the soul.
2. The Author of our nature has not only given us affections, but has made them very much the spring of actions. As the affections not only necessarily belong to the human nature, but are a very great part of it; so (inasmuch as by regeneration persons are renewed in the whole man) holy affections not only necessarily belong to true religion, but are a very great part of such religion. And as true religion is practical, and God hath so constituted the human nature, that the affections are very much the spring of men's actions, this also shews, that true religion must consist very much in the affections.
Such is man's nature, that he is very inactive, any otherwise than he is influenced by either love or hatred, desire, hope, fear, or some other affection. These affections we see to be the moving springs in all the affairs of life, which engage men in all their pursuits; and especially in all affairs wherein they are earnestly engaged, and which they pursue with