and wept before me, I also have heard thee, saith the Lord." And this is one thing, wherein it is necessary we should "become as little children, in order to our entering into the kingdom of God," even that we should have our hearts tender, and easily affected and moved in spiritual and divine things, as little children have in other things. It is very plain in some places, in the texts themselves, that by hardness of heart is meant a heart void of affection. So, to signify the ostrich's being without natural affection to her young, it is said, Job 39:16, "She hardeneth her heart against her young ones, as though they were not hers." So a person having a heart unaffected in time of danger, is expressed by his hardening his heart: Prov. 28:14, "Happy is the man that feareth alway; but he that hardeneth his heart shall fall into mischief." Now, therefore, since it is so plain, that by a hard heart, in Scripture, is meant a heart destitute of pious affections, and since also the Scriptures do so frequently place the sin and corruption of the heart in hardness of heart; it is evident, that the grace and holiness of the heart, on the contrary, must, in a great measure, consist in its having pious affections, and being easily susceptive of such affection. Divines are generally agreed, that sin radically and fundamentally consist in what is negative, or privative, having its root and foundation in a privation or want of holiness. And therefore undoubtedly, if it be so that sin does very much consist in hardness of hearts and so in the want of pious affections of heart, holiness does consist very much in those pious affections. I am far from supposing that all affections do show a tender heart: hatred, anger, vain- glory, and other selfish and self-exalting affections, may greatly prevail in the hardest heart. But yet it is evident, that hardness of heart and tenderness of heart, are expressions that relate to the affection of the heart, and denote the heart's being susceptible of, or shut up against certain affections; of which I shall have occasion to speak more afterwards. Upon the whole, I think it clearly and abundantly evident, that true religion lies very much in the affections. Not that I think these arguments prove, that religion in the hearts of the truly godly, is ever in exact proportion to the degree of affection, and present emotion of the mind: for undoubtedly, there is much affection in the true saints which is not spiritual; their religious affections are often mixed; all is not from grace, but much from nature. And though the affections have not their seat in the body; yet the constitution of the body may very much contribute to the present emotion of the mind. And the degree of religion is rather to be judged of by the fixedness and strength of the habit that is exercised in affection, whereby holy affection is habitual, than by the degree of the present exercise; and the strength of that habit is not always in proportion to outward effects and manifestations, or inward effects, in the hurry and vehemence, and sudden changes of the course of the thoughts of the mind. But yet it is evident, that religion consists so much in affection, as that without holy affection there is no true religion; and no light in the understanding is good, which does not produce holy affection in the heart: no habit or principle in the heart is good, which 26 Part I. Concerning the nature of the affections and their importance in…