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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; for they all had their greatest trial, their highest exercise, and brightest manifestation, when he was in the most affecting circumstances; even when he was under his last sufferings, those unutterable and unparalleled sufferings which 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 manifestations 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!

PART II.

SHEWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS AFFECTIONS ARE TRULY GRACIOUS, OR THAT THEY ARE

NOT.

If any one, ou reading 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; for, as we ought not to reject and condemn all affections, as though true religion did not at all consist in them; 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. Therefore, the right way is to distinguish, among religious af fections, between one sort and another. Let us now endeavour to do this, by noticing, in the first place, some things, which are no signs that affections are gracious, or that they are not.

SECT. I.

It is no sign, one way or other, that religious affections are very great, or raised very high.

Some are ready to condemn all high affection: 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, as before proved, 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, meu 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? 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?" Who is there that will go and 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 affections 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. 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 glad, Matth v. 12. So, Psal. lxviii. 3. Let the righteous be glad: let them rejoice before God; yea, let them exceedingly rejoice. In the 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, their souls magnifying the Lord, singing his praises, talking of his wondrous works, declaring his doings, &c.

We find the most eminent saints in scripture often professing high affections. Thus the psalmist mentions his love as if it were unspeakable; Psal. cxix. 97. O 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 Igrieved 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; of his roaring all the day, 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 thirsting as a dry and thirsty land where no water is, his panting, his flesh and heart crying out, his soul 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 ver. 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 joy in thy strength, and in thy salvation how greatly shall he rejoice! Psal. lxxi. 23. My lips shall greatly rejoice, when I sing unto thee. Psal. Ixiii. 3-7. 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 other's good, even to anguish of heart; a great, fervent and abundant love, earnest and longing desires, and exceeding joy. He speaks of the exultation and triumphs of his soul, his earnest expectation and hope, 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 who anointed the body of Jesus, are represented as in a very high exercise of religious affection, at the resurrection of Christ. Matth. xxviii. 8. And they departed from the sepulchre, with fear and great joy.

It is often foretold of the church of God, in her future happy seasons on earth, that they shall exceedingly rejoice; Psal. lxxxix. 15, 16. They shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. Zech. ix. 9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh, &c. The same is represented in other places innumerable. And because high degrees of joy are the proper and and genuine fruits of the gospel of Christ, therefore the angel calls this gospel, good tidings of great joy, that should be to all people.

The saints and angels in heaven, who have religion in its highest perfection, are exceedingly affected with what they behold and contemplate of God's perfections and works. They are all as a pure heavenly flame of fire, in their love, and in the greatness and strength of their joy and gratitude. Their praises are represented, as the voice of many waters, and as the voice of a great thunder. Now the only reason why their affections are so much higher than the holy affections of saints on earth, is, they see things more according to their truth, and have their affections more conformed to the nature of things. And therefore if religious affections in men here below, are but of the same nature and kind with theirs, the higher they are, and the nearer they are to theirs in degree, the better; because therein they will be so much the more conformed to truth, as theirs are.

From these things it certainly appears, that the existence of religious affections, in a very high degree, is no evidence, that they are not such as have the nature of true religion. Therefore they greatly err, who condemn persons as enthusiasts, merely because their affections are very high.

On the other hand, it is no evidence that religious affections are of a spiritual and gracious nature, because they are great. It is very manifest by the holy scripture, our sure and infallible rule in things of this nature, that there are very high religious affections which are not spiritual and saving. The apostle Paul speaks of affections in the Galatians which had been exceedingly elevated, but yet he feared that they were vain, and had come to nothing, Gal. iv. 15. Where is the blessedness ye spake of? for I bear you record, that if it had been possible, you would have plucked out your own eyes, and have given them to me. And in the 11th verse he tells them, he was afraid of them, lest he had bestowed upon them labour in vain. So the children of Israel were greatly affected with God's mercy to them, when they had seen how wonderfully he wrought for them at the red sea, where they sang God's praise; though they soon forgat his works.— They were greatly affected again, at mount Sinai, when they saw the marvellous manifestations God made of himself there; and seemed mightily engaged in their minds, and with great forwardness made answer, when God proposed his holy covenant to them, saying, All that the Lord hath spoken will we do, and be obedient. But how soon was there an end to all this mighty forwardness and engagedness of affection? How quickly were they turned aside after other gods, rejoicing and shouting around their golden calf? Great multitudes who were affected with the miracle of raising Lazarus from the dead, were elevated to a high degree, and made a mighty stir when Jesus very soon after entered into Jerusalem, exceedingly magnifying Christ, as though

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