original seat of it. Hence true religion is called the power of godliness. in opposition to the external appearance, or the mere form of it: "Having a form of godliness, but denying the power thereof." 2 Tim. iii. 5 The Spirit of God, in those who possess real religion, is a spirit of powerful, holy affection; and therefore God is said to have given them a "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;" Matt. iii. 11. in consequence of the power and fervour of those exercises which the Spirit of God excites in their hearts. Their hearts, when grace is in exercise, may be said to burn within them, like those of the disciples mentioned in Luke xxiv. 32.

Religion is frequently compared to those exercises in which the mind and strength are usually very much engaged and exercised; such as running, wrestling, and fighting.

And though there are different degrees of grace, and some Christians 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 who possesses the power of godliness in his soul, has his inclination and will exercised towards God and divine things, with such strength and vigour, that those holy exercises prevail in him above all carnal and natural affections; for every true disciple of Christ loves him above father or mother, wife or children, brethren or sisters, houses or lands, yea, above his own life. From hence it follows, that wherever true religion exists, there are vigorous exercises of the inclination and will towards divine objects; but agreeably to what was said be

fore, the vigorous and lively exercises of the will, are in reality the affections of the soul.

II. The Author of human nature, has not only communicated affections to men, but has made them very much the spring of their actions. As the affections necessarily belong to human nature, so holy affections not only necessarily belong to true religion, but constitute a principal part of it. And as true religion is of a practical nature, and God has so constituted the human frame, that the affections are the chief spring of men's actions, this also shows that true religion must consist very much in the affections.

Such is the nature of man, that he is quite inactive any farther than as he is influenced by some affection. The affections are the springs which set us to work in all the affairs of life; and stimulate us in all our pursuits, especially in all affairs pursued with vigour. Take away all love and hatred, all hope and fear, all zeal and affectionate desire, and the world would, in a great measure, be lifeless: there would be no such thing as activity amongst men,--no earnest pursuit of any description. It is affection which engages the covetous, the ambitious, and the voluptuous in their various pursuits. The world continues from age to age in a perpetual commotion and agitation; but take away all affections, and the spring of all this activity would be broken, and the agitation itself would cease. And as in worldly things, worldly affections are very much the spring of action; so in spiritual things, spiritual affections are also very much the spring of action. He who possesses doctrinal knowledge only, is never seriously and earnestly engaged in the business of religion.

III. Nothing is more manifest than that the things of religion take possession of the minds of

men no further than as they affect them. There are many who often hear the word of God, and therein hear of these things which are infinitely important, and which most intimately concern them; but all that is heard seems to be wholly ineffectual, and to make no alteration in their disposition and behaviour:--the reason is, they are not affected with what they hear. There are many who often hear of the glorious perfections of God, particularly of his unspeakable love in Christ, of what Christ has done and suffered, and of what relates to another world,-eternal misery, and everlasting felicity. They also hear the immutable injunctions of the law, and the gracious warnings and invitations of the gospel; and yet remain as they were before, without any sensible alteration, either in heart or practice,--because they are not affected with what they hear. There nev er was any considerable change wrought in the mind, or in the deportment of any individual, by any thing of a religious nature, which did not more his affections; never was any one humbled and brought to the throne of grace, by any thing he ever heard, or imagined, respecting his own unworthiness, and his exposure to the wrath of God, nor induced to flee for refuge to Christ, while his heart remained unaffected; there never was a saint recovered from a declining state in religion, without having his heart affected; and, in short, there never was any thing considerable brought to pass in the heart or life of any man, by the things of religion, until the mind was deeply affected by those things.

IV. 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;--so much that it is often spoken of as the character of those who are truly religious,--that they tremble at the word of God,--that they fear before him, that their flesh trembles for fear of him; that they are afraid of his judgments.that his excellency makes them afraid,-that his dread falls upon them, &c. In scripture, the saints are called fearers of God, and are often distinguished by the terms,-they that fear the Lord. And as the fear of God is a great part of religion, true godliness in general, is very often called by the name of the fear of God: every one knows this who knows any thing of the Bible.

In

Hope in God, and in the promises of his word, is also often spoken of, in the scriptures, 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. 19. It is often mentioned as one of the characteristics of the saints: "Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God," Psa. cxlvi. 5 "Blessed is the man that trusteth in the Lord, and whose hope the Lord is," Jer. xvii. 7. "Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord." Psa. xxxi. 24. scripture, religious fear is sometimes united with hope in descriptions of the saints: "Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy," Psa. xxxiii. 18.-"The Lord taketh pleasure in them that fear him, in those that hope in his mercy," Psa cxlvii. 11. Hope is so great a part of religion, that the Apostle says. we are saved by hope," Rom. viii. 24. It is spoken of as the helmet of the Christian soldier: "And for an helmet, the hope of salvation," 1 Thess. v. 8. and the sure and stedfast anchor of

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the soul, which preserves it from being cast away by the storms of this evil world: "Which hope we have as an anchor of the soul, both sure and sted fast, and which entereth into that within the veil," Heb. vi. 19. It is mentioned as an important benefit received from the resurrection of Christ : "Blessed be the God and Father of our Lord Jesus Christ," who, "according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead." 1 Pet. i. 3.

The scriptures place religion very much in the affection of love; in love to God, to the Lord Jesus Christ, to the people of God, and to mankind in general. The texts in which this is manifest, both in the Old and New Testament, are innumerable.-But more of this afterwards.

The contrary affection of hatred also, as having sin for its object, is spoken of in scripture, as no inconsiderable part of religion. It is mentioned as that by which true religion may be known, and distinguished: "The fear of the Lord is to hate evil," Prov. viii, 13. And accordingly the saints are called upon to give evidence of their sincerity by this affection: "Ye that love the Lord, hate evil." Psa. xcvii. 10. The Psalmist often mentions this affection as an evidence of his sincerity: “I will walk within my house with a perfect heart: I will set no wicked thing before my eyes; I hate the work of them that turn aside," Psa. cl. 2, 3. "I hate every false way," Psa. cxix. 104 and 128.--Again; "Do I not hate them, O Lord, that hate thee ?" Psa. cxxxix. 21.

Holy desire after God and holiness, is likewise often mentioned in scripture, as an important part of true religion: "The desire of our soul is to hy name, and to the remembrance of thee." Isa.