nothing divine or heavenly; so, on the other hand, where there is a kind of light in the understanding, without warmth in the affections-a head stored with notions and speculations, with a cold, unaffected heart -there can be nothing divine: that knowledge is not Crue spiritual knowledge of divine things. If the things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, and glorious things, as they often hear and read of in the word of God, is undoubtedly because they are spiritually blind; if they were not SO it would be impossible, and utterly inconsistent with the principles of human nature, that their hearts would be otherwise than very powerfully impressed.

Slighting all religious affections, is the way to harden the hearts of men; to encourage them in their perverseness; to keep them in a state of spiritual death, and to bring them at last to death eternal.

2. If it is true that religion lies very much in the affections, we may infer, that such scriptural means are to be desired as have a tendency to move the affec tions. Such a manner of preaching and administering the ordinances, such a mode of worshipping God in prayer, and singing praises, are much to be desired, as have a tendency deeply to affect the hearts of those who attend upon the means of grace.

There may, indeed, be such means adopted as have a powerful tendency to stir up the passions of weak and ignorant persons, which in reality are not adapted to benefit their souls; for though they may have a tendency to excite affections, they have little or none to excite gracious ones, or any affections tending to grace. But, undoubtedly, if divine things are treated, in the public exercises of religion, according to their

nature, and exhibited in such a manner 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 very much in the affections, we may learn what abundant cause we have to be ashamed and confounded before God, that we are no more affected by the great and momentous concerns of religion. It appears, from what has been said, that this arises from our having so little of true religion.

God has given to mankind affections for the same purpose that he has given all the faculties and principles of the human soul, that they might be subservient to the great business for which man was created-the business of religion; and yet how common is it among mankind, to have their affections much more exercisea and engaged in other matters than in religion! As to these things which concern their worldly interests, the desires of men are eager, and their love warm and affectionate. In reference to these objects they are much impressed, and very deeply concerned. They are much affected with grief at worldly losses, and much elated with joy at worldly prosperity. But how insensible and unmoved are most men, about the great things of another world! How languid are their affections as to these things! How insensibly they can sit and hear of the infinite love of God in giving his dear Son to be offered up a sacrifice for the sins of men; and cf the unparalleled love of the innocent and holy Lamb of God, manifested in his dying agonies, his bloody sweat, his bitter cries and bleeding heart. They can hear that all this was done for his enemies, to redeem them from deserved, eternal burnings, and to bring them to unspeakable and everlasting joys, and

yet be cold, insensible, and regardless! Where are the exercises of our affections proper, if not here? what is there that more requires them? and what can be a fitter occasion of their vigorous and lively exercise? Can any thing of greater importance be presented to our view? any thing more wonderful? or any thing more intimately connected with our interest? Can we suppose that the infinitely wise Creator implanted such principles in the human nature as the affections, to be of essential use to us, and to be exercised on certain objects, but to be totally inactive in reference to those things which are of the very first importance?

If we ought ever to exercise our affections at all, and if the Creator has not unwisely constituted the nature of man, in making these principles a part of it, they ought to be exercised about those objects which are most worthy of them. But is there any thing which Christians can find, so worthy of their admiration and love, their desires and hopes, their zeal and their joy, as those things which are exhibited in the Gospel of Jesus Christ? The glory of the blessed JEHOVAH is there presented to view in the most affecting light, displaying all its lustre in the face of an incarnate and infinitely compassionate Redeemer. All the virtues of the Lamb of God, his humility, his patience, his meekness, his submission, his obedience, his love, and his compassion, are presented to our contemplation in a manner the most adapted to move our affections. There also the hateful nature of sin, together with the inflexible justice of God, which will by no means allow iniquity to go unpunished, are exhibited in the clearest and most affecting light. God has so disposed all things, in the glorious dispensation of the Gospel, as most powerfully to impress the affections. What

abundant cause have we, therefore, to be humbled in the dust, that we are no more affected with the infinitely momentous concerns of religion!

PART SECOND.

ON THOSE THINGS WHICH Afford no decISIVE EVIDENCE, EITHER THAT OUR AFFECTIONS ARE TRULY GRACIOUS, OR THAT THEY ARE NOT.

If any one, on the reading of what has been already said, is disposed to acquit himself by saying, “I am not one of those who have no religious affections; I am often powerfully moved by the consideration of the important things of religion:" let him not conclude, from this circumstance, that his affections are truly gracious; for though, as already observed, we ought not to reject and condemn all emotions of the mind arising from a view of divine things, 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 who was affected by the things of religion had true grace, and was the subject of the saving in fluences of the Spirit of God. We should endeavor to discriminate between true and false religious affections. In order that I may assist in that important work, I will first mention some things which are no proofs, either that affections are such as true religion consists in, or that they are not, that I may guard

against judging of affections by false signs; and then, in a succeeding part,

Notice some things wherein spiritual and gracious affections differ from those which are not so, and by which they may be distinguished.

I am now to notice some things which ARE NO PROOFS THAT AFFECTIONS ARE GRACIOUS, OR THAT THEY ARE NOT.

1. That affections concerning religious things are raised very high, is no proof either that those affections are gracious, or that they are not.

Some persons are disposed to condemn all high religious affections. If professors appear to have their affections raised, with respect to religion, to an extraordinary height, such persons are prejudiced against them, and, without further inquiry, conclude that they are deluded. But if true religion lies very much in the affections, then it follows, that where there is much true religion, there will be much religious affection: if true religion, in the hearts of men, is raised to a great height, holy affections will also be raised to a great height.

Love is an affection; but will any Christian say, that we ought not to love God, and Jesus Christ, in a high degree? Will any one venture to affirm, that we ought not to hate sin with a perfect hatred? that we ought not to exercise a high degree of gratitude to God for the mercies we receive at his hands? or that we ought not to possess very strong desires after holiness? Is there any one who will profess that his affections in religion are elevated enough; and will say, "I have no cause to be humbled, that I am no more affected by 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?" Will any individual bless