the strait and narrow: infinite odds to us

Excerpts:

God has made us reasonable creatures, and capable of rationally determining for ourselves.

It makes an infinite odds to us, whether these things are so or not. We are therefore under the greatest obligation in point of interest to resolve in our own minds, whether they are true or false.

It is infinite madness therefore to neglect to come to a determination. 

'Tis probably pretty general for men to design to be religious sometime or other before they die; for none intend to go to hell. But they keep it at a distance: they put it off from time to time...

There are but two things that God offers to mankind for their portion: 

one is this world with the pleasures and profits of sin, together with eternal misery ensuing; 

the other is heaven and eternal glory, with a life of self-denial and respect to all God's commandments preceding. 

Many continue as long as they live without coming to any settled determination in their own minds which of these to choose. They must have one or the other, and can't have both; but they are always held in suspense, never make their choice. 

They have a mind to have both: they would have heaven and the world, too; they would have salvation, and the pleasure and profits of sin, too.

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THE UNREASONABLENESS OF INDETERMINATION IN RELIGION
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21

'Tis God's manner, before he bestows any signal or remarkable mercy on a people, first to prepare them for it; and before he removes any awful judgment that he has brought upon them for their sins, first to bring them to forsake those sins that procured those judgments.

We have an instance of it in this chapter wherein is the text.2 It was a time of sore famine in Israel. There had been neither rain nor dew for the space of three years and six months. This famine was brought upon the land for their idolatry; but God was now about to remove that judgment, and therefore to fit and prepare them for it, sends Elijah to convince them of the folly of idolatry, and to bring 'em to repentance of it. In order to that, Elijah by the command of the Lord goes and shows himself to Ahab, and directs him to send and gather to him "all Israel to Mt. Carmel, and all the prophets of Baal four hundred and fifty, and the prophets of the groves that eat at Jezebel's table, four hundred," in order to determine the matter, and bring the controversy to an issue,3 whether Jehovah or Baal was God. In order to which, Elijah proposes that each should take his bullock, he would take one and the prophets of Baal another, and should "cut it [in] pieces, and lay it on wood, and put no fire under," and that the God that4 should "answer by fire" should be concluded to be God.

The text contains an account of what passed between Elijah and the people at their first meeting. "Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word." In which I would observe,

1. How Elijah expostulates with the people about their halting so long between two opinions; in which expostulations may be observed,

(1) What the two opinions were that they halted between, viz. whether the Lord was God, or whether Baal was God. The case in Israel seems to be this: there were some that were altogether for Baal, and wholly rejected the true God, of which number besure5 was Jezebel and Baal's prophets.

And there were some others among them that were altogether for the God of Israel, and wholly rejected Baal; as God tells Elijah, that he had yet left in Israel seven thousand that had not bowed the knee to Baal, and whose mouths had not kissed him (1 Kings 19:18).

But the rest of the people halted as it were between two opinions. They see some were for one and others for the other, and they did not know which to choose. And as is commonly the case when difference of opinions prevails, there were many that had no religion at all: they were not settled in anything: the different opinions that there was in Israel distracted and confounded them. Many that professed the true God were yet very cold and indifferent, and many very wavering and unsettled. They see that the King and the Queen was for Baal, and Baal's party was the prevailing party; but their forefathers had been for the Lord, and they knew not which was right. Thus they halted between two opinions.

(2) In this expostulation is implied the unreasonableness of their thus halting between. "How long halt ye, if the Lord be God, follow him: but if Baal, then follow him." Which implies that they ought to determine one way or the other. But,

2. We may observe their silence upon it—"And the people answered him not a word"—as being convicted in their own conscience of the unreasonableness of their being so long wavering and unresolved. They had nothing to reply in excuse for themselves.

DOCTRINE.

The unresolvedness of many persons in religion is very unreasonable.

Prop. I. Many persons continue exceedingly undetermined with respect to the things of religion: they are very much undetermined in themselves, whether to embrace religion or reject it. Many that are baptized and make a profession of religion, and seem to be Christians, are yet in their own minds halting between two opinions: they never yet come fully to a conclusion whether to be Christians or not.

They are taught the Christian religion in their childhood, and have the Bible and the Word preached, and the means of grace all their days, but continue and grow up, and many grow old, in an unresolvedness in that matter whether to embrace Christianity or no; and many continue unresolved as long as they live.

First. There are some persons that have never come to a settled determination in their own minds, whether there be any truth in religion or no. 

They hear of the things of religion all their days, from their childhood up but never come to a conclusion in their own minds, whether they are real or fabulous. Some never have come to any determination in their own minds, whether there be any such thing as conversion or no. They hear much talk about [it], and know that many pretend to such a thing; but they are never resolved, whether all ben't mere designed hypocrisy and imposture, or the mere notions of whimsical persons. 

Some never have come to any determination in their own minds, whether the Scriptures be the word of God, or whether it ben't the invention of man, and whether the story about Jesus Christ be anything but a fable. 

They fear it is true, but sometimes very much doubt of it. 

Sometimes when they hear arguments for it, they give an assent to it that it is true; but upon every little objection or temptation that arises, they call it in question, and are always wavering, and never settled about it.

With some, their prevailing thought is that the Scriptures are not the word of God; but yet they never come to a determination about it. Some grow old, and never determine that point.

So it seems to have been with many of the Jews in Christ's time. They were always at a loss what to make of him, whether Christ, or Elias, or one of the old prophets, or a mere impostor. John 10:24–25, "Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not."

Some have never come to a resolution in their own minds so much as whether there be a God or not. They don't know that there is, and oftentimes very much doubt of it.

Second. There are some that never have come to any determination in their minds, whether to embrace religion in the practice of it. Religion don't consist merely or chiefly in theory or speculation, but in practice. 

It is a practical thing. The end of it is to guide and influence us in our practice. And [many] consider it in this view. And there are multitudes that never have come to a conclusion in their {own minds}, whether to embrace religion or no.

'Tis probably pretty general for men to design to be religious sometime or other before they die; for none intend to go to hell. But they keep it at a distance: they put it off from time to time: they never come to any conclusion that shall determine them in their present practice. There are some that never so much as limit any time. They design to be religious sometime before they die, but they don't know when.

There are many that have always hitherto continued unresolved about the necessity of striving, and being earnestly engaged for salvation. They flatter themselves that they may obtain salvation, though they ben't so earnestly set, though they mind the world and worldly affairs more than salvation. They are often told how necessary it is that they should make haste and not delay, that they should do whatever their hand finds to do with their might, that they should be violent, that a dull, slack way of seeking salvation is never likely to be effective; but they are never convinced of it. 

Some seem to resolve to be in earnest, and set out with some engagedness of mind, but soon fail, because they never have been fully6 convinced of the necessity of it.

Many never have come to a determination, what to make choice of for their portion. 

There are but two things that God offers to mankind for their portion: one is this world with the pleasures and profits of sin, together with eternal misery ensuing; the other is heaven and eternal glory, with a life of self-denial and respect to all God's commandments preceding. 

Many continue as long as they live without coming to any settled determination in their own minds which of these to choose. They must have one or the other, and can't have both; but they are always held in suspense, never make their choice. They have a mind to have both: they would have heaven and the world, too; they would have salvation, and the pleasure and profits of sin, too.

But considering heaven and the world as God offers them, they would have neither. God offers heaven only with the self-denial and difficulty that is in the way to it, and they ben't willing to have heaven thus. And God offers the world and the pleasures of sin to man not alone, but with eternal misery tached7 to it, and so they ben't willing to have the world neither.

They would fain divide heaven from the holiness and self-denial that is the way to it, and then they would be glad to have heaven; and they would fain divide sin from hell, and then they will fully determine forever to cleave to sin.

But God won't make such a division for them. 

They must have one or other of these for their portion as God offers, and therefore they never make any choice at all. Indeed they do practically, and in effect, choose sin and hell; but they don't come to any resolution in their own minds, which they will have for their portion, whether heaven and holiness, or the world and hell. They are always wavering and halting between two opinions. 

Sometimes they seem to determine for the one, and sometimes for the other. In smooth times, and when they meet with no difficulty or temptation, and can do their duty without hurting themselves, or crossing their carnal inclinations, then they seem to choose heaven and holiness. At another time, when they meet with difficulty in the way of duty, and great temptation of worldly profit or pleasure are laid before them, then they choose the world, and let heaven and holiness alone. 

We have vast multitudes amongst us that, these two things have been set before them hundreds of times, have never to this day come to a determination with themselves which to have.

So they never have determined yet which shall be their master, whether God or Mammon. 

There are but few that have undertaken the service of God, and are come to a resolution and preparedness of mind, that they would serve God, and follow Christ at all times, and whatever difficulties it might expose them to; and yet at the same time neither are they determined that they will continue to serve Satan. They are afraid to draw up such a conclusion. Thus many do spend away their lives without making their choice, putting that off, though they do in the meantime practically choose the service of Satan.

These are the persons that the apostle James speaks of in the James 1:8, "A double-minded8 man is unstable in all his ways."

[Prop.] II. A continuing thus undetermined and unresolved in the things of religion, is very unreasonable; and that upon the following accounts:

First. The things of religion are things that do concern our interest to the greatest degree. The truth or falsehood of the doctrines of religion concerns us to the greatest degree possible. It is no matter of indifference to us, whether there be a God or no; or whether the Scriptures be the word of God or no; whether Christ be [the] son of God {or no}; whether [there be] such a thing as conversion {or no}. 

It makes an infinite odds to us, whether these things are so or not. We are therefore under the greatest obligation in point of interest to resolve in our own minds, whether they are true or false.

How unreasonably are they that are undetermined, whether there be any truth in religion or no, and are contented to be, so don't inquire nor use any thorough means to be determined. They remain in doubt whether there be any such thing as an heaven or hell, and are quiet, and easy to continue ignorant in this matter; ben't engaged in their minds to come to a resolve; don't search and inquire what arguments there are to prove any such thing, nor diligently weigh and consider the force of them; but busy their minds about other things of infinitely less importance; act as if they thought that it did not much concern them, whether there was a future and eternal state.

If they think that there is not, yet it is a matter of so great importance that no wise man would rest till he had satisfied himself; because if there be such a future state as the Scriptures tell us of, then we must have our portion, either in a state of eternal rewards or punishments.

So it is no matter of indifference to us what we have for our portion, whether this world with hell, or a life of holiness and self-denial with heaven. These opposite portions don't relate only to a few days in this world, but they relate to eternity. 

It is infinite madness therefore to neglect to come to a determination. 

So it is no matter of indifference what master we serve, whether God or Mammon; and what interest we will pursue, whether our temporal or eternal; and which we will prefer, whether God's commands or our pleasures, our ease and convenience. Doubtless it makes a vast odds, one way or t'other. We ought therefore to come to some determination which we will choose.

Second. God has made us reasonable creatures, and capable of rationally determining for ourselves. 

God has made us capable of a good acquaintance with these things that do especially concern our interest. Doubtless God has made man capable of discovering the truth in matters of religion, of coming to a good resolve in these questions: whether the Scriptures be the word of God, whether there be a future state, and the like. The resolution of these questions that so nearly concerns us to determine, ben't above our reach. God has not set these things above the reach of our faculties.

So God has made us capable of making a wise choice for ourselves. He has given man so much understanding, as to make him capable of determining which is best; either to [live] a life of self-denial, and enjoy eternal happiness; or to take our swing in sinful enjoyments, and burn in hell forever. 

The thing is of no difficult determination. 

'Tis so far from being a matter too hard for our reason that the reason of a child is sufficient to determine this matter. Men therefore in continuing undetermined in these matters, don't act as reasonable creatures, but make themselves like "the horse and the mule, which have no understanding" (Psalms 32:9).

Third. 'Tis a glorious opportunity that God puts into our hands, that we may determine for ourselves. What more glorious opportunity can a man desire for the consulting his own interest, than to have the liberty given him to choose his own portion, to choose his own happiness. God sets life and death before us. Deuteronomy 30:19, "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed after thee may live." Ezekiel 18:31–32, Ezekiel 33:11.9

What better opportunity can we desire for the making ourselves, than to have eternal life, unchangeable happiness, set before us, and offered to our choice?

Therefore those that neglect coming to a resolution act unreasonably, because they stand so much in their own light, and miss so glorious an opportunity.

Fourth. The things among which we are to make our choice, are but few in number. There are but two portions set before us, one of which must be our portion. 'Tis either life or death, blessing or cursing; either a life of universal and perseverant obedience with eternal glory, or a worldly, carnal, wicked life with eternal misery.

If there were many terms of the offer that are made, many things of near or equal value, one of which we must choose, a continuing long in suspense and undetermined would be more excusable; there would be more reason for our long deliberating, before we could fix. 

But there are but two. 

There are but two states in another world, in one or the other of which we must be fixed to all eternity. And there are but two states in this world, a state of sin and a state of holiness, a natural state and a converted state. There is but one way in which we can come to life, which renders the determination of reason much the easier. There are but two masters, one of which we must be reputed the servants, either Baal or Jehovah, either God or Mammon. 

There are but two that are competitors for the possession of us, either Christ or the devil.

There are but two paths, one of which you are to travel in, either the strait and narrow way that leads to life, or the broad way to destruction. This shows the unreasonableness of those who live under light, and have the offers of the gospel made to them, that they continue from year to year unfixed and undetermined, halting between two opinions.

Fifth. God has given us all needed helps to determine us. 

We have all needed helps to determine our understandings, as to the truth of the things of religion, whether there be a God, and whether {the Scriptures be the word of God}. We ben't left in the dark as to these things as the poor heathen are, who are under great disadvantages to come to the knowledge of the truth, though they ben't under an impossibility; for "they may haply feel after God, and find him" (Acts 17:27). 

But we have a clear sunshine to guide us: we have a particular description of these things that are set before us for truth: And we have a great deal of opportunity to examine [them]. The Scriptures lie open before us, and all the doctrines of the gospel are particularly set forth, with the evidences on which they are built. We may search, and try their force and sufficiency, as we will.

We have great helps to a wise and rational determination in our choice to determine us, whether it be best for us to choose a life of sin or a life of holiness, the service of God or the service of Baal. We have very plainly set before us the advantages of both sides. The loss and gain are particularly stated. 

Christ has dealt faithfully by [us], and has told us what we shall get, and what we shall lose, by being his followers; and he has told us what we shall get, and what we shall lose, by a life of sins. He has not dealt deceitfully by us. He han't pretended greater advantages in godliness than there really is, nor greater disadvantages or danger in sin. John 14:2, "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you." 

He has told us plainly that if we will be his disciples, we must take up the cross daily, and follow him; hate [our] father, and mother, and wife, and children, and brethren, and sisters, yea, and our own life also; cut off [our] right hand, and cast it from us. We have a very fair opportunity to count the cost on both sides, and we are directed so to do (Luke 14:28).

How unreasonable therefore is it for persons, when they have all these helps and advantages, to continue {long} in suspense to come to no conclusion, whether they will be Christians or heathens, whether they will be for God or the devil; though they have lived under the preaching of the Word and offers of the gospel for many years.

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Sixth. They have no reason to expect to be under better advantage to determine hereafter than now. 

They never will have a clearer revelation of gospel truth, never will have the advantages and disadvantages of both sides more plainly set before them, than they are already in the Word of God. They are never like to be under better advantage to know what will be best for them and most for their interest. 

They gain nothing by delays, but only to give Satan more opportunity to darken their minds, to deceive them and lead them astray in their choice. Therefore their delay to come to a resolution is unreasonable. Whilst you have the light, walk in the light, lest darkness come [upon you]. There is a dreadful venture in delaying to come to a determination.

Seventh. If they don't come to a determination while in this life, God will determine for them, and will appoint them their portion with the wicked. 

If sinners, by refusing to choose either death or life, either heaven or hell, should thereby avoid both, or should have the matter remaining undetermined till they determined, the folly and unreasonableness of delaying a determination would not be so great. But that is not the case. But if they continue halting between two {opinions}, God will determine for 'em. If the determination ben't theirs, it shall be his, and that quickly. He'll determine where their portion [shall be], and that is among unbelievers in the lake that burns with fire and brimstone forever. God won't wait always upon them to see what they will choose; but he'll put an issue to the matter by his unalterable sentence.

Therefore it behooves persons to come soon to a determination, if they are afraid to have their lot assigned them in hell.

Eighth. Their delaying to {come to a determination} is unreasonable, because they know not how soon their opportunity of choosing for themselves will be at an end. 

Their opportunity will continue no longer than life. When once life is past, they will no more have the offer made them. The sentence will be then past: the matter will be issued.1

Those that delay their choice in this world, they will be glad to choose afterward. They won't be at all at a loss which to choose: they can easily determine then. Their judgments are soon resolved, whether there be any truth in religion or no. They can now determine which is best and most eligible: a life of holiness and self-denial with heaven for a reward, or {a life of sinful enjoyments with hell for a reward}. 

They don't halt between two opinions any longer now. But 'tis too late: their opportunity is past: they are ready too late. {They would} give all the world for another opportunity to choose: they would soon come to a determination. But it will not be granted them.

APPLICATION.

Use I, Of Self-Exam. Let this put everyone upon examining himself, whether or no he has ever yet come to a full determination in the affair of religion.

First Inq. Whether or no you ever yet came to a full determination with respect to the truth of the things of religion. 

Have you ever yet been fully convinced? Has it been a question that has been answered and determined with you whether {you have ever yet been fully convinced of the truth of religion} or no? Or does it not yet remain a question with you, a thing unresolved? Are you not yet to seek whether there be any future state, and whether or no the story about Jesus Christ be any more than a fable? Here I would desire you to note two things.

1. If the main reason why you assent to the truth of religion is that others believe so, and you have been so instructed from your childhood, you are one with whom the truth of religion yet remains undetermined. 

Tradition and education will never fix and settle the mind in a satisfactory and effectual belief of the truth of religion. 

Though men taking religion upon trust may seem to give a full assent to the truth of religion, and not to call it in question, yet such a faith won't stand a shock. A temptation easily overthrows it. Men's reason in a time of trial won't rest on an evidence no better than that. There are multitudes that seem to grant the truth of religion, with whom the main foundation of their faith is the tradition of their fathers, or the profession of their neighbors; and 'tis to be feared it is so with many that count themselves good Christians. But all such persons as never have seen any other evidence to satisfy [themselves], either of the truth or falsehood of religion, they are they that halt between two opinions.

2. If you are fully come to a determination concerning the things of religion that they are true, they will be of weight with you above all things in the world. 

If you are really convinced that these things are true, that they are no fable but reality, it is impossible but that you be influenced by them above all things in the world; for these things are so great, so infinitely exceeding all temporal things, that it can't be other.

He that really is convinced that there is a heaven and hell, an eternal judgment that the soul as soon as parted from the body appears before the judgment seat of God, and that the happiness and misery of a future state is so great as the Scriptures represent it; or that God is so holy, and just, and jealous a God as {the Scriptures represent it}, and has settled it down with himself that these things are certainly true; he will regard these things and be influenced by them above all things in the world. 

He'll be more concerned how he shall escape eternal damnation, and have the favor of God and eternal life by far, than how to get the world, gratify the flesh, please his neighbor, get honor, or obtain any temporal advantage whatsoever. His main inquiry won't be "What shall I eat, or what shall I drink?"; but he'll seek first the kingdom of God and his righteousness.

Examine yourself therefore by this: is not your heart chiefly {in this world}? Is it not more your concern, and care, and endeavor to further your outward interest than to {have eternal life}? And is not this the very reason, because you never have seen the reality of eternal things?

Second [Inq]. Examine whether or no you ever yet came to a full determination about religion with respect to the practice of it; whether or no you have chosen heaven with the way to it, viz. the way of obedience and self-denial before this world or the ways of sin; whether or [no] you have determined upon it as most eligible to devote yourself to the service [of God]. I would here mention three or four things that are signs of persons halting between two opinions in this matter.

1. A putting off duty till hereafter is a sign. When persons love to keep their duty at a distance; don't love to engage in it for the present, but choose to keep at a little distance; they think of engaging in religion in better earnest in a little time, when they shall [do] so, and so be under better conveniences for it. [They] don't do it now; they don't make haste without delay. They are very good intenders concerning what they will do tomorrow, but [not] good performers today.

If they say as Felix [in] Acts 24:25, it is a sign they halt between two opinions, however they may be in some considerable measure concerned. They have never yet come to a full determination with respect to the practice of religion. Those that have once fully determined of the necessity and eligibleness of religion, they will not desire to put it off, but will make it their present and immediate business.

2. When persons are strict and conscientious in some things, but not in all; not universal in their obedience {and self-denial}; do some duties, but live in the omission of others; avoid some sins, but allow themselves in others; [it is a sign].

[When persons are] conscientious with respect to duties of worship, going to meeting, but not in their behavior to their neighbor; not just in their dealings {with their neighbor, nor} conscientious in paying debts {to them}; don't do as he would have others do to him; has crooked, perverse ways in his dealings among men; [it is a sign].

[When a person] is just in his dealing and trading with men, but not conscientious in other things; indulging sensual appetites; will drink to excess, or allow himself in wanton practices; [it is a sign].

[When a person] is honest and temperate, but licentious in using [his] tongue, backbiting, reproaching; [it is a sign]. James 3:6–7, 2 "And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind."

3. If you are one that at some times are wont to be considerably engaged in religion, but at others neglect it; sometimes taking up resolutions of {these questions} and then dropping them again; sometimes seems to be engaged in seeking salvation, mighty earnest in religious duties, [and] at other times wholly taken up about the things of [the world], and religion is neglected, religious duties omitted; this shows that you are yet unsettled, never have come to a full determination with respect to religion, but are halting between two opinions, and therefore are then unstable3 in all your ways, proceeding thus by fits and starts in religion. If your determination was fixed with respect to religion, you would be more steady in your practice.

4. If it be your manner to balk your duty, whenever any notable difficulty comes in the way considerably cross to your interest, or very inconsistent with ease, or convenience, or temporal interests; whatever zeal you may seem to have, whatever concern about the things of religion, and however strict you are in ordinary; you have never fully come to a determination, never fully made [a] choice of religion, and the benefits of it, for your only portion; and at best have got no further than King Agrippa, who was almost persuaded to be a Christian (Acts 26:28). I would conclude with an earnest exhortation.

[Use II, Of Exh.] To all no longer to halt between two opinions, but immediately to come to a determination, whether to be Christians or not. Let me insist upon it that you now make a choice, whether you will have heaven with a life of universal and perseverant obedience for your portion {as God offers}, or {a worldly, carnal, wicked life with eternal misery}.

Consider these things that have been said showing the unreasonableness of continuing in such irresolution about an affair of such infinite importance to you, and that you have so short and uncertain an opportunity to make your choice in. 

Consider two things in addition to what has been already said.

First. Persons that live under the gospel, and thus continue undetermined about religion, are more abominable to God than the heathen. God had rather that men should either be Christians or right-down heathens. He hates those persons that continue from year to year under the calls and warnings, and instructions, and entreaties of God's Word that can be brought to nothing, that will come to no determination at all, will neither be Christians nor heathens. These are they spoken of in Revelation 3:15–16 [as] "neither cold nor hot." Ezekiel 20:39, "Go ye, serve ye everyone his idols, and hereafter also, If ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols." These are they spoken of in 2 Timothy 3:7, "Ever learning, and never able to come to the knowledge of the truth."

Second. If you still refuse to come to a determination whether to be a Christian or not, how just if God should give you no further opportunity. [If you] refuse to make any choice at all to improve the advantage, and after all that has been done to bring you to it, in setting life and death so often before you, in calling and warning of you; if you still4 refuse to come to {a determination}, how just if God should wait no longer upon you, should determine the case himself by his unalterable sentence, should fix your state with unbelievers, should teach you the truth and eligibleness of religion by sad and fatal experience, when it will be too late for you to choose your portion, and the offer will be no more made to you.

Resolutions

Edwards' resolutions (1808 edition and Yale)

RESOLUTIONS

Being sensible that I am unable to do anything without God's help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ's sake.

Remember to read over these Resolutions once a week.

1. Resolved, that I will do whatsoever I think to be most to God's glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved to do whatever I think to be my duty, and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the forementioned things.[[3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.]]4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.6. Resolved, to live with all my might, while I do live.7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.[[8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God. Vid. July 30, [1723].]]9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

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[[10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.]]11. Resolved, when I think of any1 theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don't hinder.[[12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.]]13. Resolved, to be endeavoring to find out fit objects of charity and liberality.14. Resolved, never to do anything out of revenge.15. Resolved, never to suffer the least motions of anger to irrational beings.[[16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.]]17. Resolved, that I will live so as I shall wish I had done when I come to die.18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.[[19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.]]20. Resolved, to maintain the strictest temperance in eating and drinking.21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.[[22. Resolved, to endeavor to obtain for myself (as much happiness, in the other world,) as I possibly can, with all the power, might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God's glory, to repute it as a breach of the 4th Resolution.]]24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.

[[25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.26. Resolved, to cast away such things, as I find do abate my assurance.27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.]]28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.[[29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.]]30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.[[31. Resolved, never to say anything at all against anybody, but when it is perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the Golden Rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.]]32. Resolved, to be strictly and firmly faithful to my trust, that that in Proverbs 20:6, "A faithful man who can find?" may not be partly fulfilled in me.33. Resolved, always to do what I can towards making, maintaining and establishing2 peace, when it can be without over-balancing detriment in other respects. [[Dec. 26, 1722.]]34. Resolved, in narrations never to speak anything but the pure and simple verity.[[35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.]]36. Resolved, never to speak evil of any, except I have some particular good call for it. [[Dec. 19, 1722.]]

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. [[Dec. 22 and 26, 1722.]]38. Resolved, never to speak anything that is ridiculous,3 or matter of laughter on the Lord's day. [[Sabbath evening, Dec. 23, 1722.]]39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no: except I as much question the lawfulness of the omission.[[40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.]]41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. [[Jan. 11, 1723.]]42. Resolved, frequently to renew the dedication of myself to God,
which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this 12th day of January, 1722—23.43. Resolved, never henceforward, till I die, to act as if I were anyway my own, but entirely and altogether God's, agreeable to what is to be found in Saturday, Jan. 12. [[Jan. 12th, 1723.44. Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan. 12, 1723.45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan. 12 and 13, 1723.]]46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye: and to be especially careful of it, with respect to any of our family.47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. [[Sabbath morning, May 5, 1723.]]

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. [[May 26, 1723.49. Resolved, that this never shall be, if I can help it.]]50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. [[July 5, 1723.51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.]]52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. [[July 8, 1723.53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.]]54. Whenever I hear anything spoken in commendation4 of any person, if I think it would be praiseworthy in me, resolved to endeavor to imitate it. [[July 8, 1723.]]55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. [[July 8, 1723.]]56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.57. Resolved, when I fear misfortunes and adversities, to examine whether I have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. [[June 9 and July 13, 1723.58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May 27 and July 13, 1723.

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59. Resolved, when I am most conscious of provocations to ill-nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July 11, and July 13.60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4 and 13, 1723.61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it–that what my listlessness inclines me to do, is best to be done, etc. May 21 and July 13, 1723.]]62. Resolved, never to do anything but duty; and then according to Ephesians 6:6-8, do it willingly and cheerfully "as unto the Lord, and not to man; knowing that whatever good thing any man doth, the same shall he receive of the Lord." [[June 25 and July 13, 1723.63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan. 14 and July 13, 1723.64. Resolved, when I find those "groanings which cannot be uttered," of which the Apostle speaks [Romans 8:26], and those "breakings of soul for the longing it hath," of which the Psalmist speaks, Psalms 119:20, that I will promote them to the utmost of my power, and that I will not be weary of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23 and Aug. 10, 1723.]]65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and everything, and every circumstance; according to Dr. Manton's 27th sermon on the 119th Psalm.5 [[July 26 and Aug. 10, 1723.66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.]]

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23 and Aug. 10, 1723.69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.70. Let there be something of benevolence, in all that I speak. Aug. 17, 1723.]]

The Nature of the Affections 1-3

 

Concerning the Nature of the Affections, and Their Importance in Religion

I PETER 1:8.

Whom having not seen, ye love: in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory.

IN these words, the Apostle represents the state of the minds of the Christians he wrote to, under the persecutions they were then the subjects of. These persecutions are what he has respect to, in the two preceding verses, when he speaks of the trial of their faith, and of their being in heaviness through manifold temptations.

Such trials are of threefold benefit to true religion: hereby the truth of it is manifested, and it appears to be indeed true religion: they, above all other things, have a tendency to distinguish between true religion and false, and to cause the difference between them evidently to appear. 

Hence they are called by the name of trials, in the verse next preceding the text, and in innumerable other places: they try the faith and religion of professors, of what sort it is, as apparent gold is tried in the fire, and manifested, whether it be true gold or no. And the faith of true Christians being thus tried and proved to be true, is "found to praise, and honor, and glory"; as in that preceding verse.

And then, these trials are of further benefit to true religion; they not only manifest the truth of it, but they make its genuine beauty and amiableness remarkably to appear. True virtue never appears so lovely, as when it is most oppressed: and the divine excellency of real Christianity, is never exhibited with such advantage, as when under the greatest trials: then it is that true faith appears much more precious than gold; and upon this account, is found to praise, and honor, and glory.

And again, another benefit that such trials are of to true religion, is, that they purify and increase it. They not only manifest it to be true, but also tend to refine it, and deliver it from those mixtures of that which is false, which encumber and impede it; that nothing may be left but that which is true. 

They tend to cause the amiableness of true religion to appear to the best advantage, as was before observed; and not only so, but they tend to increase its beauty, by establishing and confirming it, and making it more lively and vigorous, and purifying it from those things that obscured its luster and glory. 

As gold that is tried in the fire, is purged from its alloy, and all remainders of dross, and comes forth more solid and beautiful; so true faith being tried as gold is tried in the fire, becomes more precious; and thus also is found unto praise, and honor, and glory. 

The Apostle seems to have respect to each of these benefits, that persecutions are of to true religion, in the verse preceding the text.

And in the text, the Apostle observes how true religion operated in the Christians he wrote to, under their persecutions, whereby these benefits of persecution appeared in them; or what manner of operation of true religion, in them, it was, whereby their religion, under persecution, was manifested to be true religion, and eminently appeared in the genuine beauty and amiableness of true religion, and also appeared to be increased and purified, and so was like to be found unto praise, and honor, and glory, at the appearing of Jesus Christ. 

And there were two kinds of operation, or exercise of true religion, in them, under their sufferings, that the Apostle takes notice of in the text, wherein these benefits appeared.

1. Love to Christ; "Whom having not seen, ye love." 

The world was ready to wonder, what strange principle it was, that influenced them to expose themselves to so great sufferings, to forsake the things that were seen, and renounce all that was dear and pleasant, which was the object of sense: they seemed to the men of the world about them, as though they were beside themselves, and to act as though they hated themselves; there was nothing in their view, that could induce them thus to suffer, and support them under, and carry them through such trials. 

But although there was nothing that was seen, nothing that the world saw, or that the Christians themselves ever saw with their bodily eyes, that thus influenced and supported 'em; yet they had a supernatural principle of love to something unseen; they loved Jesus Christ, for they saw him spiritually, whom the world saw not, and whom they themselves had never seen with bodily eyes.

2. Joy in Christ. Though their outward sufferings were very grievous, yet their inward spiritual joys were greater than their sufferings, and these supported them, and enabled them to suffer with cheerfulness.

There are two things which the Apostle takes notice of in the text concerning this joy. 

(1) The manner in which it rises, the way in which Christ, though unseen, is the foundation of it, viz. by faith; which is the evidence of things not seen; "In whom, though now ye see him not, yet believing, ye rejoice." 

(2) The nature of this joy; "unspeakable and full of glory." "Unspeakable" in the kind of it; very different from worldly joys, and carnal delights; of a vastly more pure, sublime and heavenly nature, being something supernatural, and truly divine, and so ineffably excellent; the sublimity, and exquisite sweetness of which, there were no words to set forth. Unspeakable also in degree; it pleasing God to give 'em this holy joy, with a liberal hand, and in large measure, in their state of persecution.

Their joy was "full of glory": although the joy was unspeakable, and no words were sufficient to describe it; yet something might be said of it, and no words more fit to represent its excellency, than these, that it was "full of glory"; or, as it is in the original, "glorified joy." 

In rejoicing with this joy, their minds were filled, as it were, with a glorious brightness, and their natures exalted and perfected: it was a most worthy, noble rejoicing, that did not corrupt and debase the mind, as many carnal joys do; but did greatly beautify and dignify it: it was a prelibation of the joy of heaven, that raised their minds to a degree of heavenly blessedness: it filled their minds with the light of God's glory, and made 'em themselves to shine with some communication of that glory.

Hence the proposition or doctrine, that I would raise from these words is this,

DOCTRINE. True religion, in great part, consists in holy affections.

We see that the Apostle, in observing and remarking the operations and exercises of religion, in the Christians he wrote to, wherein their religion appeared to be true and of the right kind, when it had its greatest trial of what sort it was, being tried by persecution as gold is tried in the fire, and when their religion not only proved true, but was most pure, and cleansed from its dross and mixtures of that which was not true, and when religion appeared in them most in its genuine excellency and native beauty, and was found to praise, and honor, and glory; he singles out the religious affections of love and joy, that were then in exercise in them: these are the exercises of religion he takes notice of, wherein their religion did thus appear true and pure, and in its proper glory.

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Here I would,

I. Show what is intended by the affections,

II. Observe some things which make it evident, that a great part of true religion lies in the affections.

 

I. It may be inquired, what the affections of the mind are?

I answer, the affections are no other, than the more vigorous and sensible exercises of the inclination and will of the soul.

God has indued the soul with two faculties: one is that by which it is capable of perception and speculation, or by which it discerns and views and judges of things; which is called the understanding. 

The other faculty is that by which the soul does not merely perceive and view things, but is some way inclined with respect to the things it views or considers; either is inclined to 'em, or is discinclined, and averse from 'em; or is the faculty by which the soul don't behold things, as an indifferent unaffected spectator, but either as liking or disliking, pleased or displeased, approving or rejecting. This faculty is called by various names: it is sometimes called the inclination: and, as it has respect to the actions that are determined and governed by it, is called the will: and the mind, with regard to the exercises of this faculty, is often called the heart.

The exercises of this faculty are of two sorts; either those by which the soul is carried out towards the things that are in view, in approving of them, being pleased with them, and inclined to them; or those in which the soul opposes the things that are in view, in disapproving them, and in being displeased with them, averse from them, and rejecting them.

And as the exercises of the inclination and will of the soul are various in their kinds, so they are much more various in their degrees. There are some exercises of pleasedness or displeasedness, inclination or disinclination, wherein the soul is carried but a little beyond a state of perfect indifference. 

And there are other degrees above this, wherein the approbation or dislike, pleasedness or aversion, are stronger; wherein we may rise higher and higher, till the soul comes to act vigorously and sensibly, and the actings of the soul are with that strength that (through the laws of the union which the Creator has fixed between soul and body) the motion of the blood and animal spirits begins to be sensibly altered; whence oftentimes arises some bodily sensation, especially about the heart and vitals, that are the fountain of the fluids of the body: from whence it comes to pass, that the mind, with regard to the exercises of this faculty, perhaps in all nations and ages, is called the heart. 

And it is to be noted, that they are these more vigorous and sensible exercises of this faculty, that are called the affections.

The will, and the affections of the soul, are not two faculties; the affections are not essentially distinct from the will, nor do they differ from the mere actings of the will and inclination of the soul, but only in the liveliness and sensibleness of exercise.

It must be confessed, that language is here somewhat imperfect, and the meaning of words in a considerable measure loose and unfixed, and not precisely limited by custom, which governs the use of language. In some sense, the affection of the soul differs nothing at all from the will and inclination, and the will never is in any exercise any further than it is affected; it is not moved out of a state of perfect indifference, any otherwise than as it is affected one way or other, and acts nothing any further. 

But yet there are many actings of the will and inclination, that are not so commonly called affections: in everything we do, wherein we act voluntarily, there is an exercise of the will and inclination, 'tis our inclination that governs us in our actions: but all the actings of the inclination and will, in our common actions of life, 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 those affections of love and hatred: that liking or inclination of the soul to a thing, if it be in a high degree, and be vigorous and lively, is the very same thing with the affection of love: and that 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 the 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 displeasedness be great, 'tis 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 any case whatsoever, any lively and vigorous exercise of the will or inclination of the soul, 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 the union of soul and body, 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 thinking and understanding. 

As 'tis the soul only that has ideas, so 'tis the soul only that is pleased or displeased with its ideas. 

As 'tis the soul only that thinks, so 'tis 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, anything 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, that 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; and 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 for those that are more sudden, and whose effects on the animal spirits are more violent, and the mind more overpowered, and less in its own command.

As all the exercises of the inclination and will, are 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.

There are other mixed affections that might be also mentioned, but I hasten to the

 

II. Second thing proposed, which was to observe some things that render it evident, that true religion, in great part, consists in the affections. And here,

1. What has been said of the nature of the affections, makes this evident, and may be sufficient, without adding anything 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 wouldings, 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: Romans 12:11, "Be ye fervent in spirit, serving the Lord." Deuteronomy 10:12, "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 ch. 6:4–5, "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." '

Tis 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; Deuteronomy 30:6, "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 ben't 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 vigor 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 the inward exercises of it in the heart, where is the principal and original seat of it. Hence true religion is called the power of godliness, in distinction from the external appearances of it, that are the form of it, II Timothy 3:5, "Having a form of godliness, but denying the power of it." 

The Spirit of God in those that 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" (II Timothy 1:7). 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 fervor of those exercises the Spirit of God excites in their hearts, whereby their hearts, when grace is in exercise, may be said to burn within them; as is said of the disciples (Luke 24:32).

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.

And though true grace has various degrees, and there are some that are but babes in Christ, in whom the exercise of the inclination and will towards divine and heavenly things, is comparatively weak; yet everyone that has the power of godliness in his heart, has his inclinations and heart exercised towards God and divine things, with such strength and vigor, that these holy exercises do 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, than his own life. From 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 the human nature has not only given affections to men, but has made 'em very much the spring of men's actions. 

As the affections do 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, and sanctified throughout) holy affections do not only necessarily belong to true religion, but are a very great part of that. 

And as true religion is of a practical nature, and God has so constituted the human nature, that the affections are very much the spring of men's actions, this also shows, 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 some affection, either love or hatred, desire, hope, fear or some other. These affections we see to be the springs that set men a-going, in all the affairs of life, and engage them in all their pursuits: these are the things that put men forward, and carry 'em along, in all their worldly business; and especially are men excited and animated by these, in all affairs, wherein they are earnestly engaged, and which they pursue with vigor. 

We see the world of mankind to be exceedingly busy and active; and the affections of men are the springs of the 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. 

'Tis affection that engages the covetous man, and him that is greedy of worldly profits, in his pursuits; and it is by the affections, that the ambitious man is put forward in his pursuit of worldly glory; and 'tis the affections also that actuate the voluptuous man, in his pursuit of pleasure and sensual delights: the world continues, from age to age, in a continual commotion and agitation, in a pursuit of these things; but take away all affection, and the spring of all this motion would be gone, and 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 that often hear the Word of God, and therein hear of those things that are infinitely great and important, and that most nearly concern them, and all that is heard seems to be wholly ineffectual upon them, and to make no alteration in their disposition or behavior; and the reason is, they are not affected with what they hear. 

There are many that often hear of the glorious perfections of God, his almighty power, and boundless wisdom, his infinite majesty, and that holiness of God, by which he is of purer eyes than to behold evil, and cannot look on iniquity, and the heavens are not pure in his sight, and of God's infinite goodness and mercy, and 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 of the great things that Christ has done and suffered, and 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 dear love; 

they also hear the peremptory commands of God, and his gracious counsels and warnings, and the sweet invitation of the gospel; 

I say, they often hear these things, and yet remain as they were before, with no sensible alteration on them, either in heart or practice, because they are not affected with what they hear; and ever will be so till they are affected. 

I am bold to assert, that there never was any considerable change wrought in the mind or conversation of any one person, by anything of a religious nature, that ever he read, heard or saw, that 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 anything 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 anything 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.