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 how 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, and holy, and tender 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, and heavy, insensible, and regardless! Where are the exercises of our affections proper, if not here? What is it that does more require them? And what can be a fit occasion of their lively and vigorous exercise, if not such an one as this? Can any thing be set in our view, greater and more important? Any thing more wonderful and surprising ? Or more nearly concerning our interest? Can we suppose the wise Creator implanted such principles in the human nature as the affections, to be of use to us, and to be exercised on certain proper occasions, but to lie still on such an occasion as this? Can any Christian, who believes the truth of these things, entertain such thoughts?

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3

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, when they are vain and useless; then they ought to be exercised about those objects which are most worthy of them. But is there any thing which Christians can find in heaven or earth, so worthy to be the objects of their admiration and love, their earnest and longing desires, their hope, and their rejoicing, and their fervent zeal, as those things that are held forth to us in the gospel of Jesus Christ? In which, 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 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; as they all had their greatest trial, and their highest exercise, and so their brightest manifestation, when he was in the most affecting circumstances; even when he was under his last sufferings, those unutterable and unparalleled sufferings 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 manifestation 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, on the reading of 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, that he has religious affections: For, as we observed before, as we ought not to reject and condemn all affections, as though true religion did not at all consist in affection; 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; and that therefore the right way is to distinguish among religious affections, be tween one sort and another. Therefore let us now endeavor to do this: And in order to it, I would do two things.

I. I would mention some things, which are no signs one way or the other, either that affections are such as true religion consists in, or that they are otherwise; that we may be guarded against judging of affections by false signs.

II. I would observe some things, wherein those affections which are spiritual and gracious, differ from those which are not so, and may be distinguished and known.

FIRST, I would take notice of some things, which are no signs that affections are gracious, or that they are not.

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

Some are ready to condemn all high affections: 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 it be, as has been proved, that 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, men 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 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. And 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 it is said, Psalm lxviii. 3. "Let the righteous be glad : Let them rejoice before God; yea, let them exceedingly rejoice." So in the same 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, and their souls magnifying the Lord, singing his praises, talking of his wondrous works, declaring his doings, &c."

And we find the most eminent saints in scripture often professing high affections. Thus the Psalmist speaks of 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 I grieved 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 an heavy burden, that was too heavy for him: And of his roaring all the day, and his moisture's 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's thirsting as a dry and thirsty land, where no water is, his panting, his flesh and heart crying out, his soul's 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, 4, 5, 6, 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