1 PETER i. 8.

Whom having not seen, ye love ; in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.


Introductory Remarks respecting the Affections. In these words, the apostle represents the state of the Christians to whom he wrote, under persecutions. To these persecutions he has respect, in the two preceding verses, when he speaks of the trial of their faith, and of their being in heaviness through manifold temptations.

Such trials are of threefold benefit to true religion. Hereby the truth of it is manifested, it appears to be indeed true religion. Trials, above all other things, have a tendency to distinguish true religion and false, and to cause the difference between them evidently to appear. Hence they are called by the name of trials, in the verse preceding the text, and innumerable other places.They try the faith and religion of professors, of what sort it is, as apparent gold is tried in the fire, and manifested, whether it be true gold or not. And the faith of true Christians, being thus tried and proved to be true, is found to praise, and honour, and glory.

And then, these trials not only manifest the truth of true religion, but they make its genuine beauty and amiableness remarkably to appear. True virtue never appears so lovely, as when it is most oppressed: and the divine excellency of real Christianity, is never exhibited with such advantage, as when under the greatest trials. Then it is that true faith appears much more precious than gold; and upon this account, is found to praise, and honour, and glory.

Again, another benefit of such trials to true religion, is that they purify and increase it. They not only manisest it to be true, but also tend to refine it, and deliver it from those mixtures of what is false, which incumber and impede it; that nothing may be left but that which is true. They not only shew the amiableness of true religion to the best advantage, but they tend to increase its beauty by establishing and confirming it'; making it more lively and vigorous, and purifying it from those things that obscured its lustre and glory. As gold that is tried in the fire is purged from its alloy, and all remainders of dross, and comes forth more beautiful; so true faith being tried as gold is tried in the fire, becomes more precious; and thus also is found unto praise, and honour, and glory. The apostle seems to have respect to each of these benefits in the verse preceding the text.

And, in the text, the apostle observes how true religion operated in these Christians under their persecutions, whereby these benefits appeared in them ; or what manner of operation it was, whereby their religion, under persecution, was manifested to be true religion in its genuine beauty and amiableness, and also appeared to be increased and purified, and so was like to be found unto praise, and honour, and glory, at the appearing of Jesus Christ. And there were two kinds of operation, or exercise of true religion, in them, under their sufferings, that the apostle takes notice of in the text, wherein these benefits appeared.

1. Love to Christ. Whom having not seen, ye love. The world was ready to wonder, what strange principle it was, that influenced them to expose themselves to so great sufferings, to forsake the things that were seen, and renounce all that was dear and pleasant, which was the object of sense. They seemed to the men of the world as if they were beside themselves, and to act as though they hated themselves; there was nothing in their view, that could induce them thus to suffer, or to support them under, and carry them through such trials. But although there was nothing that the world saw, or that the Christians themselves ever saw with their bodily eyes, that thus influenced and supported them, yet they had a supernatural principle of love to something unseen; they loved Jesus Christ, for they saw him spiritually,

whom the world saw not, and whom they themselves had never seen with bodily eyes.

2. Joy in Christ. Though their outward sufferings were very grievous, yet their inward spiritual joys were greater than their sufferings; and these supported them, and enabled them to suffer with cheerfulness.

There are two things which the apostle takes notice of in the text concerning this joy. 1. The manner in which it rises, the way in wbich Christ, though unseen, is the foundation of it, viz. by faith ; which is the evidence of things not seen ; In whom, though now ye see him not, yet BELIEVING, ye rejoice. 2. The nature of this joy; unspeakable, and full of glory. Unspeakable in the kind of it; very different from worldly joys, and carnal delights; of a vastly more pure, sublime, and heavenly nature, being something supernatural, and truly divine, and so ineffably excellent! the sublimity and exquisite sweetness of which, there were no words to set forth. Unspeakable also in degree; it having pleased God to give them this holy joy with a liberal hand, in their state of persecution.

Their joy was full of glory. Although the joy was unspeakable, and no words were sufficient to describe it; yet something might be said of it, and no words more fit to represent its excellency than these, that it was full of glory; or, as it is in the original, glorified joy. In rejoicing with this joy, their minds were filled, as it were, with a glorious brightness, and their natures exalted and perfected. It was a most worthy, noble rejoicing, that did not corrupt and debase the mind, as many carnal joys do; but did greatly beautify and dignify it. It was a prelibation of the joy of heaven, that raised their minds to a degree of heavenly blessedness; it filled their minds with the light of God's glory, and made themselves to shine with some communication of that glory.

Hence the proposition or doctrine, that I would raise from these words is this, TRUE RELIGION, IN GREAT PART, CONSISTS IN HOLY AFFECTIONS.

We see that the apostle, in remarking the operations and exercises of religion in these Christians, when it had its greatest trial by persecution, as gold is tried in the fire-and when it not only proved true, but was most pure from dross 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? VOL. V.




-I answer, The affections are no other than the more vigorous and sensible erercises 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 governed 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 ostentimes 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 assection of the soul differs nothing at all from the will and inclination, and the will never is in any exercise futher than it is affected; it is not moved out of a state of perfect ind ifference, any otherwise than as it is affected one way or other.

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