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 honour 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 incumber 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 lustre 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 honour 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 honour 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 yet 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 to 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 them, 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;"_“ 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 somewhat 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 them 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 may 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 thé mind, as many carnal joys do; but did greatly beautify and dignify it; it was a foretaste of the joy of heaven, that raised their minds to a degree of heavenly blessed. ness; it filled their minds with the light of God's glory, and made themselves to shine with communication of that glory.

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

DOCTRINE. True religion, in a 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 honour 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 1. Show what is intended by the affections.

2. 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 endued 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 them, or is disinclined and averse from them; or is the faculty, by which the soul does not behold things as an indifferent, unaffected spectator, but either as liking or disliking, pleased or dis

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pleased, approving or rejecting. This faculty is called by vari. ous 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 sinsibly 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

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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 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 every thing we do, wherein we act voluntarily, there is an exercise of the will and inclination. It is our inclination that governs us in our actions: but all the actings of the inclination and will, in all 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 greater 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, it iş 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, in 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