True religion, in great part, consists in the affections.
1. What has been said of the nature of the affections makes this evident; and may be sufficient, without adding any thing 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 wishes, 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: Rom. xii. 11. “Be ye fervent in spirit, serving the Lord. ” Deut. x. 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 chap. vi. 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.” It is 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: Deut. xxx. 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 be not 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 vigour 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 its exercises in the heart, its principal and original seat. Hence true religion is called the power of godliness, in distinction from external appearances, which are the form of it, 2 Tim. iii. 5. “Having a form of godliness, but denying the power of it.” The Spirit of God, in those who 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,” (2 Tim. i. 7.) And such, when they receive the Spirit of God in his sanctifying and saving influences, are said to be “baptized with the Holy Ghost, and with fire;’’ by reason of the power and fervour of those exercises which the Spirit of God excites in them, and whereby their hearts, when grace is in exercise, may be said to burn within them. (Luke xxiv. 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. Though true grace has various degrees, and there are some who are but babes in Christ, in whom the exercise of the inclination and will towards divine and heavenly things, is comparatively weak; yet every one that has the power of godliness, has his inclinations and heart exercised towards God and divine things with such strength and vigour, that these holy exercises 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 more than his own life. ” 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 our nature has not only given us affections, but has made them very much the spring of actions. As the affections 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) holy affections not only necessarily belong to true religion, but are a very great part of such religion. And as true religion is practical, and God hath 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 either love or hatred, desire, hope, fear, or some other affection. These affections we see to be the moving springs in all the affairs of life, which engage men in all their pursuits; and especially in all affairs wherein they are earnestly engaged, and which they pursue with vigour. We see the world of mankind exceedingly busy and active; and their affections are the springs of 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. It is affection that engages the covetous man, and him that is greedy of worldly profits; it is by the affections that the ambitious man is put forward in his pursuit of worldly glory; and the affections also actuate the voluptuous man, in his pleasure and sensual delights. The world continues from age to age, in a continual commotion and agitation, in pursuit of these things; but take away affection, and the spring of all this motion would be gone; 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.