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.
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.
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