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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 displeaseduess 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 thinkiug 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 will 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.

SECT. II.

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 af godliness, but denying the power of it. The Spirit of God, in those who have sound and solid religion, is a spirit of powerful holy 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 vari, ous 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 aflections 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 moying 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 vigour. We see the world of mankind exceedingly busy and active; and their affections are the springs of motion; take away all love and hatred, all hope and fear, all anger, zeal, and affectionate desire, and the world would be, in a great measure, motionless and dead: there would be no such thing as activity amongst mankind, or any earnest pursuit whatsoever. It is affection that engages the covetous man, and him that is greedy of worldly profits; it is by the affections that the ambitious man is put forward in his pursuit of worldly glory; and the affections also actuate the voluptuous man, in his pleasure and sensual delights. The world continues, from age to age, in a continual commotion and agitation, in pursuit of these things; but take away affection, and the spring of all this motion would be gone; the motion itself would cease. And as in worldly things, worldly affections are very much the spring of men's motion and action; so in religious matters, the spring of their actions are very much religious affections: he that has doctrinal knowledge and speculation only, without affection, never is engaged in the business of religion.

3. Nothing is more manifest in fact, than that the things of religion take hold of men's souls no further than they affect them. There are multitudes who often hear the word of God, things infinitely great and important, and which most nearly concern them, yet all seems to be wholly ineffectual upon them, and to make no alteration in their disposition or behaviour; the reason is, they are not affected with what they hear. There are many who often hear of the glorious perfections of God, his almighty power, boundless wisdom, infinite majesty, and that holiness by which he is of purer eyes than to behold evil, and cannot look on iniquity; together with his infinite goodness and mercy. They hear of the great works of God's wisdom, power, and goodness, wherein there appear the admirable manifestations of these perfections. They hear particularly of the unspeakable love of God and Christ, and what Christ has done and suffered. They hear of the great things of another world, of eternal misery, in bearing the fierceness and wrath of almighty God; and of endless blessedness and glory in the presence of God, and the enjoyment of his love. They also hear the peremptory commands of God, his gracious counsels and warnings, and the sweet invitations of the gospel. Yet they remain as before, with no sensible alteration, either in heart or practice, because they are not affected with what they hear. I am bold to assert, that there never was any considerable change wrought in the mind or conversation of any person, by any thing of a religious nature that ever he read, heard or saw, who had not his affections moved. Never was a natural man engaged earnestly to seek his salvation ; never were any such brought to cry after wisdom, and lift up their voice for understanding, and to wrestle with God in prayer for mercy; and never was one humbled, and brought to the foot of God, from any thing that ever he heard or imagined of his own unworthiness and deservings of God's displeasure: nor was ever one induced to fly for refuge unto Christ, while his heart remained unaffected. Nor was there ever a saint awakened out of a cold, lifeless frame, or recovered from a declining state in religion, and brought back from a lamentable departure from God, without having his heart affected. And, in a word, there never was any thing considerable brought to pass in the heart or life of any man living, by the things of religion, that had not his heart deeply affected by those things.

4. The holy scriptures every where place religion very much in the affections, such as fear, hope, love, hatred, desire, joy, sorrow, gratitude, compassion, and zeal.

The scriptures place much of religion in godly fear; insomuch that an experience of it is often spoken of as the character of those who are truly religious persons. They tremble at God's word, they fear before him, their flesh trembles for fear of him, they are afraid of his judgments, his excellency makes them afraid, and his dread falls upon them, &c. An appellation commonly given the saints in scripture, is, fearers of God, or they that fear the Lord. And because this is a great part of true godliness, hence true godliness in general is very commonly called the fear

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of God.

So hope in God, and in the promises of his word, is often spoken of in the scripture, as a very considerable part of true religion. It is mentioned as one of the three great things of which religion consists, 1 Cor. xiii. 13. Hope in the Lord is also frequently mentioned as the character of the saints: Psal. cxlvi. 5.

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