Discourses of the Love of God: Preface
In the first edition of these discourses, “the Doctrine of the Passions” stood as an introduction to them, wherein their general nature was explained, their various kinds reduced to some regular order, the uses of them in human life represented, and moral and divine rules were proposed for the government of these natural and active powers. This little treatise has been much enlarged, and printed by itself, under a distinct title, viz., “The Doctrine of the Passions explained and improved.” These “Discourses of the Love of God, and the Use and Abuse of the Passions in Religion” now (ollow; and since there are readers of a different taste, who have desired each of them alone, they may now choose for themselves, or they may order the bookseller to join them together, if they please-Many years are now passed since the general design of both these treatises was formed, and some brief sketches of them were drawn, which had lain by me in long sUence among other papers. That which inclined me at last to draw up these discourses of the “Use of the Passions in ReUgion” into a more regular form, was the growing deadness and degeneracy of our age in vital religion, though it grew bright in rational and polite learning. There are too many persons who have imbibed, and propagate this notion, that it is almost the only business of a preacher to teach the necessary doctrines and duties of our holy religion, by a mere explication of the word of God, without enforcing these things on the conscience by a pathetic address to the heart; and that the business of a Chi*istian in his attendance on sermons, is to learn these doctrines and duties are, without taking any pains to awaken the devout sensations of hope and fear, and love and joy, though the God of nature hath ordained them to be the most effectual allurements or spurs to duty in this present animal state. We are often told, that this warm and affectionate religion belongs only to the weaker parts of mankind, and is not strong and manly enough for persons of sense and good reasoning. But where the religious use of the passions is renounced and abandoned, we do not find this cold and dry reasoning sufficient to raise virtue and piety to any great and honorable degree, even in their men of sense, without the assistance of pious affections.
On the other hand, it must be acknowledged also, there have been many persons “who have made their religion to consist too much in the working of their passions, without a due exercise of reason in the things of God. They have contented themselves with some devout raptures without seeking after clear conceptions of divine things, or building their faith and hope, and practice, upon a just and solid foundation of sacred knowledge. Whatsoever is vehement, if it hath but the name of God annexed to it, they are ready to think and call sacred and divine. This sort of religion lies very much exposed to all the wild temptations of fancy and enthusiasm: A great deal of the bigotry of the world, and the madness of persecution may be ascribed to this unhappy spring. I thought it necessary, therefore, to speak of the abuse of the passions, as well as the use of them, and to guard against mistakes on both sides.
As a foundation for these discourses, I chose to treat of the love of God, which in a sovereign manner rules and manages, awakens or suppresses all the other passions of the soul. The whole train of affections, both the painful and the pleasant ones, are under the power and regulation of love. In my pursuit of this subject, I have endeavored to avoid all extremes; that is, neither to turn religion into a matter of speculation or cold reasoning, nor to give up the devout Christian to all wandering fooleries of warm and ungoverned passion. I hope I have maintained the middle way, which, as it is most agreeable to the holy Scripture, and to the genius of Christianity, so it has produced the noblest fruits of righteousness in every age. On this account I may presume, that the track which I have pursued will give no just offence to the wisest and the best of Christians.
In order to make this work more serviceable to the purposes of practical godliness, I have endeavored to form a pathetic meditation upon the argument of each discourse, that I might, as far as possible, exemplify the practice of those things which I recommend to the world, and assist the devout reader to make a present use of them toward his advancement in the Christian life.