Christ might be edified in love." 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 and charity. And another affection which God has appointed preaching as a means to promote in the saints, is joy; and therefore ministers are called helpers of their joy."

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10. It is an evidence that true religion, or holiness of heart, lies very much in the affection of the heart, that the Scriptures place the sin of the heart very much in hardness of heart. This the Scriptures do every where. It was hardness of heart which excited grief and displeasure in Chirst towards the Jews: "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: "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: "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 hardhearted." The wickedness of that perverse rebellious generation in the wilderness, is ascribed to the hardness of their hearts: "To-day, if ye will hear my voice, harden not your hearts, as in the provo, cation, and as in the day of temptation in the wilderness; when your fathers 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: "He stiffened his neck, and hardened his heart from turning to the Lord God of Israel." This principle is spoken of as that from whence men are without the fear of God, and depart from God's ways: "O Lord, why hast thou made us to err from thy ways; and hardened our heart from thy fear?" And men's rejecting Christ, and opposing Christianity, is laid to this principle: "But when divers were hardened, and believed not, but spake evil of that way before the multitude." God's leaving men to the power of the sin and corruption of the heart, is often expressed by God's hardening their hearts: "Therefore hath he mercy on whom he will have mercy, and whom he will, he hardeneth." "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: "Harden not your heart, as in the provocation," &c. "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 powers of sin, and mortifying corruption, is expressed, once and again, by God's taking away the heart of stone, and giving a heart of flesh.

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 a 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 his heart being tender, is meant, his heart being easily moved with religious and pious affec tions: "Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest 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 of the texts themselves, 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, "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-" Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief."

Now, since it is so plain, that by a hard heart in Scripture, is meant a heart destitute of pious affections; and also, since the Scriptures so frequently place the sin and corruption of the heart in hardness of heart; 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 affection. 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 undoubtedly, if it be so that sin does very much consist in hardness of heart, and so in the want of pious affections of heart, holiness does consist very much in those pious affections.

I am far from supposing that all affections do show 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 the heart's 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. And the degree of religion is rather to be judged of by the fixedness and strength of the habit that is exercised in affection, whereby holy affection is habitual, 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 inward effects, in the hurry and vehemence, and sudden changes of the course of the thoughts of the mind. But yet it is evident, that religion consists so much in affection, as that without holy affection there is no true religion; and 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.

CHAPTER III.

Some inferences deduced from the proposition laid down.

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 in this land at this time. Because many who, in the late extraordinary season, appeared to have great religious affections, did not manifest a