« AnteriorContinuar »
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 servent 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 ordiDances, 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 but little religion. And they who condemn 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 affection, 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 them, approving some and rejecting others; separating between the wheat and the chaff, the gold and the dross, the precious and the vile.
2. If true religion lies much in the affections, we may infer, that such means are to be desired, as have much tendency to move the affections. Such books, and such a way of preaching the word and the administration of ordinances, and such a way of worshipping God in prayer and praises, as has a tendency deeply to affect the hearts of those who attend these means, is much to be desired.
Such kind of means would formerly have been highly approved, and applauded by the generality of people, 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 pathetic manner of praying and preaching which would formerly have been admired and extolled, and 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, than 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 have a great tendency to stir up the passions of weak and ignorant persons, and yet have none to benefit their souls: for though they may have a tendency to excite affections, they have little or none to excite gracious affections. 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 as that for which he has given all the faculties and principles of the
human soul, 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 matters which concern men's worldly interest, their outward delights, their honour 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 bow 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 unparalleled love of the innocent, holy Lamb of God manifested in his dying agonies, his bloody sweat, his loud and bitter cries and bleeding heart; and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold, heavy, insensible, and regardless! Where are the exercises of our affections proper, if not here? what is it that more requires them ? and what can be a fit occasion of their lively and vigorous exercise, if not such as this? Can any thing be set in our view, greater and more important ? any thing more wonderful and surprising ? or that more nearly concerns our interest? Can we suppose that the wise Creator implanted such principles in our nature as the affections, to lie still on such an occasion as this ? 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, then they ought to be exercised about those objects which are most worthy of them.
But is there any thing in heaven or earth, so worthy to be the objects of our admiration and love ! our earnest and longing desires, hope, rejoicing, and fervent zeal, as those things which are held forth to us in the gospel of Jesus Christ? There not only are things declared most worthy to affect us, but 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 VOL. V.
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 manisestation, 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 jastice in punishing it; as we see bis 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!
SHEWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS
AFFECTIONS ARE TRULY GRACIOUS, OR THAT THEY ARE NOT.
If any one, on 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 affections, 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.
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.