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 go and 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. 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, Psal. lxviii. 3. Let the righteous be glad let them rejoice before God; yea, let them exceedingly rejoice. In the 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, their souls magnifying the Lord, singing his praises, talking of his wondrous works, declaring his doings, &c.

We find the most eminent saints in scripture often professing high affections. Thus the psalmist mentions 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 Igrieved 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 a heavy burden, that was too heavy for him; of his roaring all the day, his moisture 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 thirsting as a dry and thirsty land where no water is, his panting, his flesh and heart crying out, his soul 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. Ixxi. 23. My lips shall greatly rejoice, when I sing unto thee. Psal. Ixiii. 3-7. 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 been

my help; therefore in the shadow of thy wings will I rejoice.

The apostle Paul expresses high exercises of affection. Thus he expresses the exercises of pity and concern for other's good, even to anguish of heart; a great, fervent and abundant love, earnest and longing desires, and exceeding joy. He speaks of the exultation and triumphs of his soul, his earnest expectation and hope, his abundant tears, and the travails of his soul, in pity, grief, earnest desires, godly jealousy, and fervent zeal, in many places that have been cited already, and which therefore I need not repeat. John the Baptist expressed great joy, John iii. 39. Those blessed women who anointed the body of Jesus, are represented as in a very high exercise of religious affection, at the resurrection of Christ. Matth. xxviii. 8. And they departed from the sepulchre, with fear and great joy.

It is often foretold of the church of God, in her future happy seasons on earth, that they shall exceedingly rejoice; Psal. lxxxix. 15, 16. They shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day: and in thy. righteousness shall they be exalted. Zech. ix. 9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh, &c. The same is represented in other places innumerable. And because high degrees of joy are the proper and and genuine fruits of the gospel of Christ, therefore the angel calls this gospel, good tidings of great joy, that should be to all people,

The saints and angels in heaven, who have religion in its highest perfection, are exceedingly affected with what they behold and contemplate of God's perfections and works. They are all as a pure heavenly flame of fire, in their love, and in the greatness and strength of their joy and gratitude. Their praises are represented, as the voice of many waters, and as the voice of a great thunder. Now the only reason why their affections are so much higher than the holy affections of saints on earth, is, they see things more according to their truth, and have their affections more conformed to the nature of things. And therefore if religious affections in men here below, are but of the same nature and kind with theirs, the higher they are, and the nearer they are to theirs in degree, the better; because therein they will be so much the more conformed to truth, as theirs are.

From these things it certainly appears, that the existence of religious affections, in a very high degree, is no evidence, that they are not such as have the nature of true religion. Therefore they greatly err, who condemn persons as enthusiasts, merely because their affections are very high.

On the other hand, it is no evidence that religious affections are of a spiritual and gracious nature, because they are great. It is very manifest by the holy scripture, our sure and infallible rule in things of this nature, that there are very high religious affections which are not spiritual and saving. The apostle Paul speaks of affections in the Galatians which had been exceedingly elevated, but yet he feared that they were vain, and had come to nothing, Gal. iv. 15. Where is the blessedness ye spake of? for I bear you record, that if it had been possible, you would have plucked out your own eyes, and have given them to me. And in the 11th verse he tells them, he was afraid of them, lest he had bestowed upon them labour in vain. them labour in vain. So the children of Israel were greatly affected with God's mercy to them, when they had seen how wonderfully he wrought for them at the red sea, where they sang God's praise; though they soon forgat his works. They were greatly affected again, at mount Sinai, when they saw the marvellous manifestations God made of himself there; and seemed mightily engaged in their minds, and with great forwardness made answer, when God proposed his holy covenant to them, saying, All that the Lord hath spoken will we do, and be obedient. But how soon was there an end to all this mighty forwardness and engagedness of affection? How quickly were they turned aside after other gods, rejoicing and shouting around their golden calf? Great multitudes who were affected with the miracle of raising Lazarus from the dead, were elevated to a high degree, and made a mighty stir when Jesus very soon after entered into Jerusalem, exceedingly magnifying Christ, as though

the ground were not good enough for the ass he rode to tread upon; and therefore cut down branches of palm trees, and strewed them in the way; yea, they pulled off their garments, and spread them; and cried with loud voices, Hosanna to the son of David, blessed is he that cometh in the name of the Lord, hosanna in the highest; so as to make the whole city ring again, and put all into an uproar. We learn by the evangelist John, that the reason why the people made this ado, was because they were affected with the miracle of raising Lazarus, John xii. 18. This vast multitude crying Hosanna, gave occasion to the Pharisees to say, Behold, the world is gone after him, John xii. 19,-but Christ had at that time but few true disciples. And how quickly was this fervour at an end? All is extinct when this Jesus stands bound, with a mock robe and a crown of thorns, to be derided, spit upon, scourged, condemned, and executed. Indeed there was a great and loud outcry concerning him, among the multitude then, as well as before, but of a very different kind: it is not then Hosanna, hosanna, but Crucify, crucify:-In a word, it is the concurring voice of all orthodox divines, that there may be religious affections raised to a very high degree, and yet nothing of true religion.*

SECT. II.

It is no sign that affections have the nature of true religion, or that they have not, that they have great effects on the body.

All affections whatsoever have, in some respect or degree, an effect on the body. As was observed before, such is our nature, and such are the laws of union of soul and body, that the mind can have no lively or vigorous exercise, without some effect upon the body. So subject is the body to the mind, and so much do its fluids, especially the animal spirits, attend the motions and exercises of the mind, that there cannot be so much as an intense thought, without an effect upon them. Yea, it is questionable, whether an embodied soul ever so much as thinks one thought, or has any exercise at all, but that there is some corresponding motion or alteration of the fluids, in some part of the body. But universal experience shews, that the exercise of the affections have, in a special manner, a tendency to some sensible effect upon the body. And if all affections have some effect on the body, we may then well suppose, the greater those affections, and the

Mr. STODDARD observes, "That common affections are sometimes stronger than saving." Guide to Christ, p. 21.

more vigorous their exercises are, (other circumstances being equal) the greater will be the effect on the body. Hence it is not to be wondered at, that very great and strong exercises of the affections should have great effects on the body. And therefore, seeing there are very great affections, both common and spiritual, hence it is not to be wondered at, that great effects on the body should arise from both these kinds of affections. And consequently these effects are no signs, that the affections they arise from, are of one kind or the other.

Great effects on the body certainly are no sure evidences that affections are spiritual; for we see them oftentimes arise from great affections about temporal things, and when religion is no way concerned in them. And if great affections about things purely natural may have these effects, I know not by what rule we should determine, that high affections about religious things, which arise in like manner from nature, cannot have the like effect.

Nor, on the other hand, do I know of any rule to determine, that gracious affections, when raised as high as any natural affections, with equally strong and vigorous exercises, cannot have a great effect on the body. No such rule can be drawn from reason; I know of no reason, why a being affected with a view of God's glory should not cause the body to faint, as well as being affected with a view of Solomon's glory. And no such rule has as yet been produced from the scripture: none has ever been found in all the late controversies about things of this nature. There is a great power in spiritual affections; we read of the power which worketh in christians*, and of the spirit of God being in them as the Spirit of powert, and of the effectual working of his power in them, yea, of the working of God's mighty power in them. But man's nature is weak: flesh and blood are represented in scripture as exceeding weak; and particularly with respect to its unfitness for great, spiritual, and heavenly operations and exercises. (Matth. xxvi. 41. 1 Cor. xv. 43. and 50.) The text prefixed to this discourse speaks of joy unspeakable, and full of glory. And who that considers what man's nature is, and what the nature of the affections are, can reasonably doubt but that such unutterable and glorious joys, may be too great and mighty for weak dust and ashes, so as to be considerably overbearing to it? It is evident by the scripture, that discoveries of God's glory, when given in a great degree, have a tendency, by affecting the mind, to overbear the body. The scripture teaches us, that if these views should be given to such a degree, as they are given in heaven, the weak frame of the body could not subsist under it, and that no man can, in that manner, see God and live. Eph. iii. 7. 20.

Eph. ii. 7. + 2 Tim. i. 7.

|| Eph. i. 19.