A

      TREATISE

        CONCERNING

  RELIGIOUS AFFECTIONS

    IN THREE PARTS

   I. Concerning the nature of the affections and their importance in
   religion.

   II. Showing what are no certain signs that religious affections are
   gracious, or that they are not.

   III. Showing what are distinguishing signs of truly gracious and holy
   affections.

   Lev. ix. 24 x. 1, 2.--And there came a fire out from before the
   Lord,--Upon the altar--which when all the People saw. they shouted, and
   fell on their faces. And Nadab and Abihu--offered strange fire before
   the Lord, which he commanded them not: and there went out fire from the
   Lord. and devoured them, and they died before the Lord."

   Cant. ii. 12,13--The flowers appear on the earth. the time of the
   singing of birds is come, and the voice of the turtle is heard in our
   land. The fig tree putteth forth her green figs, and the vines with the
   tender grapes give a good smell. Cant. ii. 15 Take us the foxes, the
   little foxes which spoil the vines; for our vines have tender grapes.
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    PREFACE.

   There is no question of greater importance to mankind, and that it more
   concerns every individual person to be well resolved in, than this:
   What are the distinguishing qualifications of those that are in favour
   with God, and entitled to his eternal rewards? Or, which comes to the
   same thing, What is the nature of true religion? and wherein lie the
   distinguishing notes of that virtue which is acceptable in the sight of
   God? But though it be of such importance, and though we have clear and
   abundant light in the word of God to direct us in this matter, yet
   there is no one point wherein professing Christians differ more one
   from another. It would be endless to reckon up the variety of opinions,
   in this point, that divide the Christian world; making manifest the
   truth of that declaration of our Saviour, "Strait is the gate, and
   narrow is the way, that leads to life, and few there be that find it."

   The consideration of these things has long engaged me to attend to this
   matter with the utmost diligence and care, and all the exactness of
   search and inquiry of which I have been capable. It is a subject on
   which my mind has been peculiarly intent, ever since I first entered on
   the study of divinity.--But as to the success of my inquiries, it must
   be left to the judgment of the reader of the following treatise.

   I am sensible it is difficult to judge impartially of the subject of
   this discourse, in the midst of the dust and smoke of present
   controversy, about things of this nature. As it is more difficult to
   write impartially, so it is more difficult to read impartially.--Many
   will probably be hurt, to find so much that appertains to religious
   affection here condemned: and perhaps indignation and contempt will be
   excited in others, by finding so much justified and approved. And it
   may be, some will be ready to charge me with inconsistence with myself,
   in so much approving some things, and so much condemning others; as I
   have found that this has always been objected to by some, ever since
   the beginning of our late controversies about religion. It is a
   difficult thing to be a hearty zealous friend of what has been good and
   glorious in the late extraordinary appearances, and to rejoice much in
   it; and, at the same time, to see the evil and pernicious tendency of
   what has been bad, and earnestly to oppose that. Yet, I am humbly but
   fully persuaded, we shall never be in the way of truth, a way
   acceptable to God, and tending to the advancement of Christ's kingdom,
   till we do so. There is indeed something very mysterious in it, that so
   much good, and so much bad, should be mixed together in the church of
   God: as it is a mysterious thing, and what has puzzled and amazed many
   a good Christian, that there should be that which is so divine and
   precious, as the saving grace of God, dwelling in the same heart, with
   so much corruption, hypocrisy, and iniquity, in a particular saint. Yet
   neither of these is more mysterious than real. And neither of them is a
   new thing. It is no new thing, that much false religion should prevail,
   at a time of great revival; and that, at such a time, multitudes of
   hypocrites should spring up among true saints. It was so in that great
   reformation, and revival of religion, in Josiah's time; as appears by
   Jer. iii. 10. and Jer. iv. 3, 4. and also by the great apostacy there
   was in the land, so soon after his reign. So it was in that great
   outpouring of the Spirit upon the Jews, in the days of John the
   Baptist; as appears by the great apostacy of that people, so soon after
   so general an awakening, and the temporary religious comforts and joys
   of many; John v. 35. "Ye were willing for a season to rejoice in his
   light." So it was in those great commotions among the multitude,
   occasioned by the preaching of Jesus Christ. Of the many that were then
   called, but few were chosen; of the multitude that were roused and
   affected by his preaching--and at one time or other appeared mightily
   engaged, full of admiration of Christ, and elevated with joy--but few
   were true disciples, that stood the shock of trials, and endured to the
   end. Many were like the stony or thorny ground; and but few,
   comparatively, like the good ground. Of the whole heap that was
   gathered, great part was chaff, that the wind afterwards drove away;
   and the heap of wheat that was left, was comparatively small; as
   appears abundantly by the history of the New Testament. So it was in
   that great outpouring of the Spirit in the apostles' days; as appears
   by Matt. xxiv. 10-13. Gal. iii. 1. and Gal. iv. 11, 15. Phil. ii. 21.
   and Phil. iii. 18, 19. 1 Cor. and 2 Cor. the two Epistles to the
   Corinthians, and many other parts of the New Testament. And so it was
   in the great reformation from popery.--It appears plainly to have been
   in the visible church of God, in times of great revivals, as it is with
   the fruit-trees in the spring; there are multitudes of blossoms, which
   appear fair and beautiful, and there is a promising appearance of young
   fruits: but many of them are of short continuance; they soon fall off,
   and never come to maturity.

   It is not, however, to be supposed, that it will always be so; for,
   though there never will, in this world, be an entire purity, either in
   particular saints, by a perfect freedom from mixture of corruption; or
   in the church of God, without any mixture of hypocrites with saints--or
   counterfeit religion and false appearances of grace with true religion
   and real holiness--yet, it is evident, there will come a time of much
   greater purity in the church, than has been in ages past. [415] And one
   great reason of it will be, that at that time, God will give much
   greater light to his people, to distinguish between true religion and
   counterfeits; Mal. iii. 3. "And he shall sit as a refiner and purifier
   of silver: and he shall purify the sons of Levi, and purge them as gold
   and silver, that they may offer to the Lord an offering in
   righteousness." With Mal. iii. 18. which is a continuation of the
   prophecy of the same happy times, "Then shall ye return, and discern
   between the righteous and the wicked; between him that serveth God, and
   him that serveth him not."

   It is by the mixture of counterfeit religion with true, not discerned
   and distinguished, that the devil has had his greatest advantage
   against the cause and kingdom of Christ. It is plainly by this means,
   principally, that he has prevailed against all revivals of religion,
   since the first founding of the christian church. By this he hurt the
   cause of Christianity, in and after the apostolic age, much more than
   by all the persecutions of both Jews and heathens. The apostles, in all
   their epistles, show themselves much more concerned at the former
   mischief, than the latter. By this, Satan prevailed against the
   reformation, begun by Luther, Zuinglius, &c. to put a stop to its
   progress, and bring it into disgrace, ten times more than by all the
   bloody and cruel persecutions of the church of Rome. By this,
   principally, has he prevailed against revivals of religion in our
   nation. By this he prevailed against New England, to quench the love
   and spoil the joy of her espousals, about a hundred years ago. And, I
   think, I have had opportunity enough to see plainly, that by this the
   devil has prevailed against the late great revival of religion in New
   England, so happy and promising in its beginning. Here, most evidently,
   has been the main advantage Satan has had against us; by this he has
   foiled us. It is by this means that the daughter of Zion in this land
   now lies on the ground, in such piteous circumstances, with her
   garments rent, her face disfigured, her nakedness exposed, her limbs
   broken, and weltering in the blood of her own wounds, and in no wise
   able to arise; and this, so quickly after her late great joys and
   hopes: Lam. i. 17. "Zion spreadeth forth her hands, and there is none
   to comfort her: the Lord hath commanded concerning Jacob, that his
   adversaries shall be round about him: Jerusalem is as a menstruous
   woman among them." I have seen the devil prevail the same way, against
   two great revivals of religion in this country.--Satan goes on with
   mankind as he began with them. He prevailed against our first parents,
   cast them out of paradise, and suddenly brought all their happiness and
   glory to an end, by appearing to be a friend to their happy state, and
   pretending to advance it to higher degrees. So the same cunning serpent
   that beguiled Eve through his subtilty, by perverting us from the
   simplicity that is in Christ, hath suddenly prevailed to deprive us of
   that fair prospect we had, a little while ago, of a kind of
   paradisiacal state of the church of God in New England.

   After religion has revived in the church of God, and enemies appear,
   people that are engaged to defend its cause are commonly most exposed,
   where they are least sensible of danger. While they are wholly intent
   upon the opposition that appears openly before them, in order to make
   head against that, and while they neglect carefully to look around, the
   devil comes behind them, and gives a fatal stab unseen; and he has
   opportunity to give a more home stroke, and to wound the deeper,
   because he strikes at his leisure, being obstructed by no resistance or
   guard.

   And so it is likely ever to be in the church, whenever religion revives
   remarkably, till we have learned well to distinguish between true and
   false religion, between saving affections and experiences, and those
   manifold fair shows, and glistering appearances, by which they are
   counterfeited; the consequences of which, when they are not
   distinguished, are often inexpressibly dreadful. By this means, the
   devil gratifies himself, that multitudes should offer to God, under the
   notion of acceptable service, what is indeed above all things
   abominable to him. By this means, he deceives great multitudes about
   the state of their souls; making them think they are something, when
   they are nothing; and so eternally undoes them: and not only so, but
   establishes many in a strong confidence of their eminent holiness, who,
   in God's sight, are some of the vilest hypocrites. By this means, he
   many ways damps religion in the hearts of the saints, obscures and
   deforms it by corrupt mixtures, causes their religious affections
   wofully to degenerate, and sometimes, for a considerable time, to be
   like the manna that bred worms and stank; and dreadfully insnares and
   confounds the minds of others, brings them into great difficulties and
   temptations, and entangles them in a wilderness, out of which they can
   by no means extricate themselves. By this means, Satan mightily
   encourages the hearts of open enemies, strengthens their hands, fills
   them with weapons, and makes strong their fortresses; when at the same
   time, religion and the church of God lie exposed to them, as a city
   without walls. By this means, he brings it to pass, that men work
   wickedness under a notion of doing God service, and so sin without
   restraint, yea with earnest forwardness and zeal, and with all their
   might. By this means, he brings in even the friends of religion,
   insensibly, to do the work of enemies, by destroying religion in a far
   more effectual manner than open enemies can do, under a notion of
   advancing it. By this means, the devil scatters the flock of Christ,
   and sets them one against another with great heat of spirit, under a
   notion of zeal for God; and religion, by degrees, degenerates into vain
   jangling. During the strife, Satan leads both parties far out of the
   right way, driving each to great extremes, one on the right hand, and
   the other on the left, according as he finds they are most inclined, or
   most easily moved and swayed, till the right path in the middle is
   almost wholly neglected. In the midst of this confusion, the devil has
   great opportunity to advance his own interest, to make it strong in
   ways innumerable, to get the government of all into his own hands, and
   to work his own will. And by what is seen of the terrible consequences
   of this counterfeit, when not distinguished from true religion, God's
   people in general have their minds unsettled in religion, and know not
   where to set their foot, or what to think, and many are brought into
   doubts, whether there be any thing at all in religion; and heresy,
   infidelity, and atheism greatly prevail.

   Therefore, it greatly concerns us to use our utmost endeavours, clearly
   to discern, and have it well settled and established, wherein true
   religion does consist. Till this be done, it may be expected that great
   revivals of religion will be but of short continuance; till this be
   done, there is but little good to be expected of all our warm debates,
   in conversation and from the press, not knowing clearly and distinctly
   what we ought to contend for.

   My design is to contribute my mite, and use my best (however feeble)
   endeavours to this end, in the ensuing treatise: wherein it must be
   noted, that it is somewhat diverse from the design of what I formerly
   published, which was to show The distinguishing marks of a work of the
   Spirit of God, including both his common and saving operations. What I
   aim at now, is to show the nature and signs of the gracious operations
   of God's Spirit, by which they are to be distinguished from all things
   whatsoever which are not of a saving nature. If I have succeeded in
   this my aim, in any tolerable measure, I hope it will tend to promote
   the interest of religion. And whether I have succeeded to bring any
   light to this subject, or not, and however my attempt may be
   reproached, in these captious, censorious times, I hope in the mercy of
   a gracious and righteous God, for the acceptance of the sincerity of my
   endeavours; and hope also, for the candour and prayers of the true
   followers of the meek and charitable Lamb of God.

      A TREATISE

  CONCERNING RELIGIOUS AFFECTIONS
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   [415] This appears plain by these texts of Scripture, Isa. lii. 1 Ezek.
   xliv. 6,7,9 Joel iii. 17 Zech. xiv. 21 Psal. lxix. 32,35,36 Isa. xxxv.
   8,10 iv. 3,4 Ezek. xx. 38 Psal. xxxvii. 9,10,11,29
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    PART I.

   CONCERNING THE NATURE OF THE AFFECTIONS AND THEIR IMPORTANCE IN
   RELIGION.

   1 Peter i. 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.
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      SECT. I.

   Introductory remarks respecting the affections.

   In these words, the apostle represents the state of the Christians to
   whom he wrote, under persecutions. To these persecutions he has
   respect, 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, it appears to be indeed true religion.
   Trials, above all other things, have a tendency to distinguish 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
   preceding the text, and 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 not And
   the faith of true Christians, being thus tried and proved to be true,
   is found to praise, and honour, and glory.

   And then, these trials not only manifest the truth of true religion,
   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 honour, and glory.

   Again, another benefit of such trials 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 what is false,
   which encumber and impede it; that nothing may be left but that which
   is true. They not only show the amiableness of true religion to the
   best advantage, but they tend to increase its beauty by establishing
   and confirming it; 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 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 in the verse preceding the text.

   And, in the text, the apostle observes how true religion operated in
   these Christians under their persecutions, whereby these benefits
   appeared in them; or what manner of operation it was, whereby their
   religion, under persecution, was manifested to be true religion in its
   genuine beauty and amiableness, 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 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 as if 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, or to
   support them under and carry them through such trials. But although
   there was 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. 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 having
   pleased God to give them this holy joy with a liberal hand, 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 themselves to shine with some communication of that
   glory.

   Hence the proposition or doctrine, that I would raise from these words
   is this, true religion, in great part, consists in holy affections.

   We see that the apostle, in remarking the operations and exercises of
   religion in these Christians, when it had its greatest trial by
   persecution, as gold is tried in the fire--and when it not only proved
   true, but was most pure from dross and mixtures--and when it 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, as those exercises, wherein their religion
   did thus appear true, pure, and glorious.

   Here 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 principal faculties: The one, that by
   which it is capable of perception and speculation, or by which it
   discerns and judges of things; which is called the understanding. The
   other, that by which the soul is some way inclined with respect to the
   things it views or considers; or it is the faculty by which the soul
   beholds things--not 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 respects the actions determined and governed by
   it, the will: and the mind, with regard to the exercises of this
   faculty, is often called the heart.

   The exercises of this last faculty are of two sorts; either, those by
   which the soul is carried out towards the things in view in approving
   them, being pleased with and inclined to them; or, those in which the
   soul opposes the things in view, in disapproving them; and in being
   displeased with, averse from. and rejecting them.--And as the exercises
   of the inclination 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, 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 its actings are with
   that strength, that (through the laws of 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, which are the
   fountain of the fluids of the body. 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 facility, which
   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, but only in
   the liveliness and sensibility of exercise.--It must be confessed, that
   language is here somewhat imperfect, 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 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. 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, 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 the affections of
   love and hatred. A liking or inclination of the soul to a thing, if it
   be in a high degree vigorous and lively, is the very same thing with
   the affection of love: and a 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 an 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 is 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 inclination, 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
   union, over 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 it is
   the soul only that has ideas, so it is the soul only that is pleased or
   displeased with its ideas. As it is the soul only that thinks, so it is
   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, any thing 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, which 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. 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 is used
   for those that are more sudden, and whose effects on the animal spirits
   are more violent, the mind being more overpowered, and less in its own
   command.

   As all the exercises of inclination and will, are concerned 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.
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      SECT. II.

   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.

   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 who often hear the word of God, of things infinitely great
   and important, and which most nearly concern them, yet all seems to be
   wholly ineffectual upon them, and to make no alteration in their
   disposition or behaviour; the reason is, they are not affected with
   what they hear. There are many who often hear of the glorious
   perfections of God, his almighty power, boundless wisdom, infinite
   majesty, and that holiness by which he is of purer eyes than to behold
   evil, and cannot look on iniquity; together with his infinite goodness
   and mercy. They 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 what Christ has done and suffered. They hear 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 love. They also hear the
   peremptory commands of God, his gracious counsels and warnings, and the
   sweet invitations of the gospel. Yet they remain as before, with no
   sensible alteration, either in heart or practice, because they are not
   affected with what they hear. I am bold to assert, that there never was
   any considerable change wrought in the mind or conversation of any
   person, by any thing of a religious nature that ever he read, heard, or
   saw, who 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 any thing 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 any thing 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.

   4. The Holy Scriptures every where place religion very much in the
   affections; such as fear, hope, love, hatred, desire, joy, sorrow,
   gratitude, compassion, and zeal.

   The Scriptures place much of religion in godly fear; insomuch that an
   experience of it is often spoken of as the character of those who are
   truly religious persons. They tremble at God's word, they fear before
   him, their flesh trembles for fear of him, they are afraid of his
   judgments, his excellency makes them afraid, and his dread falls upon
   them, &c. An appellation commonly given the saints in Scripture, is,
   fearers of God, or they "that fear the Lord. And because this is a
   great part of true godliness, hence true godliness in general is very
   commonly called the fear of God.

   So hope in God, and in the promises of his word, is often spoken of in
   the Scripture, as a very considerable part of true religion. It is
   mentioned as one of the three great things of which religion consists,
   1 Cor. xiii. 13. Hope in the Lord is also frequently mentioned as the
   character of the saints: Psal. cxlvi. 5. "Happy is he that hath the God
   of Jacob for his help, whose hope is in the Lord his God." Jer. xvii.
   7. "Blessed is the man that trusteth in the Lord, and whose hope, the
   Lord is." Psal. xxxi. 24. "Be of good courage, and he shall strengthen
   your heart, all ye that hope in the Lord." And the like in many other
   places. Religious fear and hope are, once and again, joined together,
   as jointly constituting the character of the true saints: Psal. xxxiii.
   18. "Behold, the eye of the Lord is upon them that fear him, upon them
   that hope in his mercy." Psal. cxlvii. 11. "The Lord taketh pleasure in
   them that fear him, in those that hope in his mercy." Hope is so great
   a part of true religion, that the apostle says we are saved by hope,
   Rom. viii. 24.. And this is spoken of as the helmet of the Christian
   soldier, 1 Thess. v. 8. "And for an helmet, the hope of salvation;" and
   the sure and stedfast anchor of the soul, which preserves it from being
   cast away by the storms of this evil world, Heb. vi. 19. "Which hope we
   have as an anchor of the soul, both sure and stedfast, and which
   entereth into that within the vail." It is spoken of as a great benefit
   which true saints receive by Christ's resurrection, 1 Pet. i. 3.
   "Blessed be the God and Father of our Lord Jesus Christ, which,
   according to his abundant mercy, hath begotten us again unto a lively
   hope, by the resurrection of Jesus Christ from the dead."

   The Scriptures place religion very much in the affection of love; love
   to God, and the Lord Jesus Christ; love to the people of God, and to
   mankind. The texts in which this is manifest, both in the Old Testament
   and New, are innumerable. But of this more afterwards. The contrary
   affection of hatred also, as having sin for its object, is spoken of in
   Scripture as no inconsiderable part of true religion. It is spoken of
   as that by which true religion may be known and distinguished. Prov.
   viii. 13. "The fear of the Lord is to hate evil." Accordingly, the
   saints are called upon to give evidence of their sincerity by this,
   Psal. xcvii. 10. "Ye that love the Lord, hate evil." And the psalmist
   often mentions it as an evidence of his sincerity; Psal. ci. 2, 3. "I
   will walk within my house with a perfect heart. I will set no wicked
   thing before mine eyes: I hate the work of them that turn aside." Psal.
   cxix. 104. "I hate every false way." So ver. 128. Again, Psal. cxxxix.
   21. "Do I not hate them, O Lord, that hate thee?"

   So holy desire, exercised in longings, hungerings, and thirstings after
   God and holiness, is often mentioned in Scripture as an important part
   of true religion: Isa. xxvi. 8. " The desire of our soul is to thy
   name, and to the remembrance of thee." Psal. xxvii. 4. "One thing have
   I desired of the Lord, and that will I seek after, that I may dwell in
   the house of the Lord all the days of my life; to behold the beauty of
   the Lord, and to inquire in his temple." Psal. xlii. 1, 2. "As the hart
   panteth after the water-brooks, so panteth my soul after thee, O God.
   My soul thirsteth for God, for the living God: when shall I come and
   appear before God?" Psal. lxiii. 1, 2. "My soul thirsteth for thee, my
   flesh longeth for thee, in a dry and thirsty land where no water is: to
   see thy power and thy glory, so as I have seen thee in the sanctuary."
   Psal. lxxxiv. 1, 2. "How amiable are thy tabernacles, O Lord of hosts!
   My soul longeth, yea, even fainteth for the courts of the Lord: my
   heart and my flesh crieth out for the living God." Psal. cxix. 20. "My
   soul breaketh for the longing that it hath unto thy judgments at all
   times." [416] Such a holy desire, or thirst of soul, denotes a man
   truly blessed: Matt. v. 6. "Blessed are they that do hunger and thirst
   after righteousness: for they shall be filled." And this holy thirst is
   connected with the blessings of eternal life: Rev. xxi. 6. "I will give
   unto him that is athirst, of the fountain of the water of life freely."

   The Scriptures speak of holy joy, as a great part of true religion. So
   it is represented in the text. And as an important part of religion, it
   is often pressed with great earnestness; Psal. xxxvii. 4. "Delight
   thyself in the Lord; and he shall give thee the desires of thine
   heart." Psal. xcvii. 12. "Rejoice in the Lord, ye righteous." So Psal.
   xxxiii. 1. "Rejoice in the Lord, O ye righteous." Matt. v. 12.
   "Rejoice, and be exceeding glad." Phil. iii. 1. "Finally, brethren,
   rejoice in the Lord." And Phil. iv. 4. "Rejoice in the Lord alway: and
   again I say, rejoice." 1 Thess. v. 16. "Rejoice evermore." Psal. cxlix.
   2. "Let Israel rejoice in Him that made him: let the children of Zion
   be joyful in their King." This is mentioned among the principal fruits
   of the Spirit of grace, Gal. v. 22. "The fruit of the Spirit is love,
   joy," &c.--The psalmist mentions his holy joy, as an evidence of his
   sincerity, Psal. cxix. 14. "I have rejoiced in the way of thy
   testimonies, as much as in all riches."

   Religious sorrow, mourning, and brokenness of heart, are also
   frequently spoken of as a great part of true religion. These things are
   often mentioned as distinguishing qualities of the true saints, and a
   great part of their character: Matt. v. 4. "Blessed are they that
   mourn: for they shall be comforted." Psal. xxxiv. 18. "The Lord is nigh
   unto them that are of a broken heart; and saveth such as be of a
   contrite spirit." Isa. lxi. 1, 2. "The Lord hath anointed me--to bind
   up the broken hearted,--to comfort all that mourn." This godly sorrow
   and brokenness of heart is often spoken of, not only as a
   distinguishing character of the saints, but as that in them, which is
   peculiarly acceptable and pleasing to God: Psal. li. 17. "The
   sacrifices of God are a broken spirit: a broken and a contrite heart, O
   God, thou wilt not despise." Isa. lvii. 15. "Thus saith the high and
   lofty One that inhabiteth eternity, whose name is holy, I dwell in the
   high and holy place; with him also that is of a contrite and humble
   spirit, to revive the spirit of the humble, and to revive the heart of
   the contrite ones." Chap. lxvi. 2. "To this man will I look, even to
   him that is poor and of a contrite spirit."

   Another affection often mentioned, as that in the exercise of which
   much of true religion appears, is gratitude; especially as exercised in
   thankfulness and praise to God. This being so much spoken of in the
   book of Psalms, and other parts of the Holy Scriptures, I need not
   mention particular texts.

   Again, the Holy Scriptures frequently speak of compassion or mercy, as
   a very great and essential thing in true religion; insomuch that a
   merciful man, and a good man, are equivalent terms in Scripture: Isa.
   lvii. 1. "The righteous perisheth, and no man layeth it to heart; and
   merciful men are taken away." And the Scripture chooses out this
   quality, as that by which, in a peculiar manner, a righteous man is
   deciphered: Psal. xxxvii. 21. "The righteous showeth mercy, and giveth;
   and ver. 26. "He is ever merciful, and lendeth." And Prov xiv. 31. "He
   that honoureth the Lord, hath mercy on the poor." And Col. iii. 12.
   "Put ye on, as the elect of God, holy and beloved, bowels OF mercies,"
   &c. This is one of those great things, by which the truly blessed are
   described by our Saviour, Matt. v. 7. "Blessed are the merciful: for
   they shall obtain mercy." And this Christ also speaks of, as one of the
   weightier matters of the law, Matt. xxiii 23. "Woe unto you, scribes
   and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and
   cummin, and have omitted the weightier matters of the law, judgment,
   mercy, and faith." To the like purpose is Mic. vi. 8. "He hath showed
   thee, O man, what is good: and what doth the Lord require of thee, but
   to do justice, and love mercy, and walk humbly with thy God?" And also
   Hos. vi. 6. "For I desired mercy, and not sacrifice;" a text much
   delighted in by our Saviour, it seems, by his manner of citing it once
   and again. (Matt. ix. 13. xii. 7. )

   Zeal is also spoken of, as a very essential part of the religion of
   true saints. This was a great thing which Christ had in view, in giving
   himself for our redemption: Tit. ii. 14. "Who gave himself for us, that
   he might redeem us from all iniquity, and purify unto himself a
   peculiar people, zealous of good works." And this was the great thing
   wanting in the luke-warm Laodiceans. (Rev. iii. 15, 16, 19. )

   I have mentioned but a few texts, out of an innumerable multitude,
   which place religion very much in the affections. But what has been
   observed may be sufficient to show, that they who maintain the
   contrary, must throw away what we have been wont to own for our Bible,
   and get some other rule by which to judge of the nature of religion.

   5. The Scriptures represent true religion, as being summarily
   comprehended in love, the chief of the affections, and the fountain of
   all others. So our blessed Saviour represents the matter, in answer to
   the lawyer who asked him, Which was the great commandment of the law?
   (Matt. xxii. 37-40.) "Jesus said unto him, Thou shalt love the Lord thy
   God with all thy heart, and with all thy soul, and with all thy mind.
   This is the first and great commandment. And the second is like unto
   it, Thou shalt love thy neighbour as thyself. On these two commandments
   hang all the law and the prophets." These two commandments comprehend
   all the duty prescribed in the law and the prophets. And the apostle
   Paul makes the same representation of the matter; as in Rom. xiii. 8.
   "He that loveth another, hath fulfilled the law." And Rom. xiii.
   10.verse 10. "Love is the fulfilling of the law." And Gal. v. 14. "For
   all the law is fulfilled in one word, even in this, Thou shalt love thy
   neighbour as thyself." So likewise in 1 Tim. i. 5. "Now the end of the
   commandment is charity, out of a pure heart," &c. The same apostle
   speaks of love, as the greatest thing in religion, as the essence and
   soul of it; without which, the greatest knowledge and gifts, the most
   glaring profession, and every thing else which appertains to religion,
   are vain and worthless. He also represents it as the fountain from
   whence proceeds all that is good, in 1 Cor. xiii. throughout; for that
   which is there rendered charity, is in the original NOT ENGLISH the
   proper English of which is love.

   Now, although it be true, that the love thus spoken of, includes the
   whole of a sincerely benevolent propensity of the soul towards God and
   man; yet, it is evident from what has been before observed, that this
   propensity or inclination of the soul, when in sensible and vigorous
   exercise, becomes affection, and is no other than affectionate love.
   And surely it is such vigorous and fervent love, which Christ
   represents as the sum of all religion, when he speaks of loving God
   with all our hearts, with all our souls, and with all our minds, and
   our neighbour as ourselves.

   Indeed it cannot be supposed, when this affection of love is spoken of
   as the sum of all religion, that hereby is meant the act, exclusively
   of the habit, or that the exercise of the understanding is excluded,
   which is implied in all reasonable affection. But it is doubtless true,
   and evident from the Scriptures, that the essence of all true religion
   lies in holy love; and that in this divine affection--and habitual
   disposition to it, that light which is the foundation to it, and those
   things which are its fruits--consists the whole of religion.

   From hence it clearly and certainly appears, that great part of true
   religion consists in the affections. For love is not only one of the
   affections, but it is the first and chief of them, and the fountain of
   all the others. From love arises hatred of those things which are
   contrary to what we love, or which oppose and thwart us in those things
   that we delight in: and from the various exercises of love and hatred,
   according to the circumstances of the objects of these affections, as
   present or absent, certain or uncertain, probable or improbable, arise
   all those other affections of desire, hope, fear, joy, grief,
   gratitude, anger, &c. From a vigorous, affectionate, and fervent love
   to God, will necessarily arise other religious affections; hence will
   arise an intense hatred and a fear of sin; a dread of God's
   displeasure; gratitude to God for his goodness; complacence and joy in
   God when he is graciously and sensibly present; grief when he is
   absent; a joyful hope when a future enjoyment of God is expected; and
   fervent zeal for the divine glory. In like manner, from a fervent love
   to men, will arise all other virtuous affections towards them.

   6. The religion of the most eminent saints of whom we have an account
   in the Scripture, consisted much in holy affections.--I shall take
   particular notice of three eminent saints, who have expressed the frame
   and sentiments of their own hearts, described their own religion, and
   the manner of their intercourse with God, in the writings which they
   have left us, and which are a part of the sacred canon.

   The first instance is David, that man after God's own heart; who has
   given us a lively portraiture of his religion in the book of Psalms.
   Those holy songs are nothing else but the expressions and breathings of
   devout and holy affections; such as an humble and fervent love to God,
   admiration of his glorious perfections and wonderful works, earnest
   desires, thirstings, and pantings of soul after him; delight and joy in
   God, a sweet and melting gratitude for his great goodness, a holy
   exultation and triumph of soul in his favour, sufficiency, and
   faithfulness; his love to, and delight in, the saints, the excellent of
   the earth, his great delight in the word and ordinances of God, his
   grief for his own and others' sins, and his fervent zeal for God, and
   against the enemies of God and his church. And these expressions of
   holy affection of which the Psalms of David are every where full, are
   the more to our present purpose, because those psalms are not only the
   expressions of the religion of so eminent a saint, but were also, by
   the direction of the Holy Ghost, penned for the use of the church of
   God in its public worship, not only in that age, but in after ages; as
   being fitted to express the religion of all saints, in all ages, as
   well as the religion of the psalmist. And it is moreover to be
   observed, that David, in the book of Psalms, speaks not as a private
   person, but as the Psalmist of Israel, as the subordinate head of the
   church of God, and leader in their worship and praises; and in many of
   the psalms, he speaks in the name of Christ, as personating him in
   these breathings forth of holy affections; and in many others he speaks
   in the name of the church.

   Another instance I shall observe, is the apostle Paul; who was, in many
   respects, the chief of all the ministers of the New Testament; being
   above all others a chosen vessel unto Christ, to bear his name before
   the Gentiles. He was made the chief instrument of propagating and
   establishing the christian church in the world, and of distinctly
   revealing the glorious mysteries of the gospel, for the instruction of
   the church in all ages; and (as not improbably thought by some) was the
   most eminent servant of Christ that ever lived, and received the
   highest rewards in the heavenly kingdom of his Master. By what is said
   of him in the Scripture, he appears to have been a person full of
   affection; and it is very manifest, that the religion he expresses in
   his epistles, consisted very much in holy affections. It appears by all
   his expressions of himself, that he was, in the course of his life,
   inflamed, actuated, and entirely swallowed up, by a most ardent love to
   his glorious Lord, esteeming all things as loss, for the excellency of
   the knowledge of him, and esteeming them but dung that he might win
   him. He represents himself as overpowered by this holy affection, and
   as it were compelled by it to go forward, in his service, through all
   difficulties and sufferings, 2 Cor. v. 14, 15. And his epistles are
   full of expressions of an overflowing affection towards the people of
   Christ: he speaks of his dear love to them, 2 Cor. xii. 19. Phil. iv.
   1, 2. 1 Tim. i. 2. of his abundant love, 2 Cor. ii. 4. and of his
   affectionate and tender love, as of a nurse towards her children, 1
   Thess. ii. 7, 8. "But we were gentle among you, even as a nurse
   cherisheth her children: so, being affectionately desirous of you, we
   were willing to have imparted unto you, not the gospel of God only, but
   also our own souls, because ye were dear unto us." So also he speaks of
   his bowels of love, Phil. i. 8. Philem. 5, 12, 20. of his earnest care
   for others, 2 Cor. viii. 16. of his bowels of pity or mercy towards
   them, Phil. ii. 1. and of his concern for others, even to anguish of
   heart, 2 Cor. ii. 4. "For out of much affliction and anguish of heart,
   I wrote unto you with many tears; not that you should be grieved, but
   that ye might know the love which I have more abundantly unto you." He
   speaks of the great conflict of his soul for them, Col. ii. 1. and of
   great and continual grief he had in his heart from compassion to the
   Jews, Rom. ix. 2. He speaks of his mouth being opened, and his heart
   enlarged towards Christians, 2 Cor. vi. 11. "O ye Corinthians, our
   mouth is open unto you, our heart is enlarged." He often speaks of his
   affectionate and longing desires,( 1 Thess. ii. 8. Rom. i. 11. Phil. i.
   8. iv. 1. 2 Tim. i. 4. )

   The same apostle very often, in his epistles, expresses the affection
   of joy, (2 Cor. i. 12. vii. 7 9, 16. Phil. i. 4 ii. 1,2. iii. 3. Col.
   i. 24. 1 Thess. iii. 9. ) He speaks of his rejoicing with great joy,
   (Phil. iv. 10. Philem. 1, 7. ) of his joying and rejoicing, (Phil. ii.
   1, 7. ) of his rejoicing exceedingly, (2 Cor. vii. 13. ) being filled
   with comfort, exceeding joyful, (2 Cor. vii. 4. ) and always rejoicing,
   (2 Cor. vi. 10.) So he speaks of the triumphs of his soul, (2 Cor. ii.
   14. ) and of his glorying in tribulation, (2 Thess. i. 4. Rom. v. 3.)
   In Phil. i. 20. he speaks of his earnest expectation, and his hope. He
   likewise expresses an affection of godly jealousy, 2 Cor. xi. 2, 3. And
   it appears by his whole history, after his conversion, that the
   affection of zeal, as having the cause of his Master and the interest
   and prosperity of his church for its object, was mighty in him,
   continually inflaming his heart, strongly engaging to great and
   constant labours, in instructing, exhorting, warning, and reproving
   others, travailing in birth with them; conflicting with those powerful
   and innumerable enemies who continually opposed him, wrestling with
   principalities and powers, not fighting as one who beats the air,
   running the race set before him, continually pressing forwards through
   all manner of difficulties and sufferings; so that others thought him
   quite beside himself. And how full he was of affection further appears
   by his being so full of tears; in 2 Cor. ii. 4. he speaks of his many
   tears; and so Acts xx. 19. and of his tears that he shed continually,
   night and day, ver. 31.

   Now if any one can consider these accounts given in the Scripture of
   this great apostle, and which he gives of himself, and yet not see that
   his religion consisted much in affection, he must have a strange
   faculty of managing his eyes in order to shut out the light which
   shines most full in his face.

   The other instance I shall mention, is that of the apostle John, the
   beloved disciple, who was the nearest and dearest to his Master of any
   of the twelve, and who was by him admitted to the greatest privileges
   of any of them. He was not only one of the three who were admitted to
   be present with him in the mount at his transfiguration, and at the
   raising of Jairus's daughter, and whom he took with him when he was in
   his agony, and one of three spoken of by the apostle Paul, as the three
   main pillars of the christian church; but he was favoured above all, in
   being admitted to lean on his Master's bosom at his last supper, and in
   being chosen by Christ as the disciple to whom he would reveal his
   wonderful dispensations towards his church, to the end of time. By him
   was shut up the canon of the New Testament, and of the whole Scripture;
   and he was preserved much longer than all the rest of the apostles, to
   set all things in order in the christian church after their death.

   It is evident by all his writings, that he was a person remarkably full
   of affection: his addresses to those whom he wrote to, being
   inexpressibly tender and pathetic, breathing nothing but the most
   fervent love; as though he were all made up of sweet and holy
   affection. The proofs of which cannot be given without disadvantage,
   unless we should transcribe his whole writings.

   7. He whom God sent into the world, to be the light of the world and
   the head of the whole church, and the perfect example of true religion
   and virtue for the imitation of all, the Shepherd whom the whole flock
   should follow wherever he goes, even the Lord Jesus Christ, was of a
   remarkably tender and affectionate heart; and his virtue was expressed
   very much in the exercise of holy affections. He was the greatest
   instance of ardency, vigour, and strength of love, to both God and man,
   that ever was. It was these affections which got the victory, in that
   mighty struggle and conflict of his affections, in his agonies, when he
   prayed more earnestly, and offered strong crying and tears, and
   wrestled in tears and in blood. Such was the power of the exercises of
   his holy love, that they were stronger than death, and in that great
   struggle, overcame those strong exercises of the natural affections of
   fear and grief, when he was sore amazed, and his soul was exceeding
   sorrowful, even unto death.

   He also appeared to be full of affection, in the course of his life. We
   read of his great zeal, fulfilling that expression in the 69th Psalm,
   "The zeal of thine house hath eaten me up," John ii. 17. We read of his
   grief for the sins of men, Mark iii. 5. "He looked round about on them
   with anger, being grieved for the hardness of their hearts;" and his
   breaking forth in tears and exclamations, from the consideration of the
   sin and misery of ungodly men, and on the sight of the city of
   Jerusalem, which was full of such inhabitants, Luke xix. 41, 42. "And
   when he was come near, he beheld the city, and wept over it, saying, If
   thou hadst known, even thou, at least in this thy day, the things which
   belong unto thy peace! but now they are hid from thine eyes." With
   chap. xiii. 34. "O Jerusalem, Jerusalem, which killest the prophets,
   and stonest them that are sent unto thee: how often would I have
   gathered thy children together, as a hen doth gather her brood under
   her wings, and ye would not!" We read of Christ's earnest desire, Luke
   xxii. 15. "With desire have I desired to eat this passover with you
   before I suffer." We often read of the affection of pity or compassion
   in Christ, (Matt. xv. 32. xviii. 34. Luke vii. 13. ) and of his being
   moved with compassion, (Matt. ix. 36. xiv. 14. Mark vi. 34. ) And how
   tender did his heart appear to be, on occasion of Mary's and Martha's
   mourning for their brother, and coming to him with their complaints and
   tears! Their tears soon drew tears from his eyes; he was affected with
   their grief, and wept with them; though he knew their sorrow should so
   soon be turned into joy, by their brother being raised from the dead:
   see John xi. And how ineffably affectionate was that last and dying
   discourse, which Jesus had with his eleven disciples the evening before
   he was crucified; when he told them he was going away, and foretold
   them the great difficulties and sufferings they should meet with in the
   world, when he was gone; and comforted and counselled them, as his dear
   little children; and bequeathed to them his Holy Spirit, and therein
   his peace, his comfort and joy, as it were in his last will and
   testament, in the 13th, 14th, 15th, and 16th chapters of John; . and
   concluded the whole with that affectionate intercessory prayer for
   them, and his whole church, in John xvii. Of all the discourses ever
   penned or uttered by the mouth of any man, this seems to be the most
   affectionate and affecting.

   8. The religion of heaven consists very much in affection.--There is
   doubtless true religion in heaven, and true religion in its utmost
   purity and perfection. But according to the scripture representation of
   the heavenly state, the religion of heaven consists chiefly in holy and
   mighty love and joy, and the expression of these in most fervent and
   exalted praises. So that the religion of the saints in heaven, consists
   in the same things with that religion of the saints on earth, which is
   spoken of in our text, viz. love, and joy unspeakable, and full of
   glory. Now, it would be very foolish to pretend, that because the
   saints in heaven are not united to flesh and blood, and have no animal
   fluids to be moved (through the laws of union of soul and body) with
   those great emotions of their souls, that therefore their exceeding
   love and joy are no affections. We are not speaking of the affections
   of the body, but those of the soul, the chief of which are love and
   joy. When these are in the soul, whether that be in the body or out of
   it, the soul is affected and moved. And when they are in the soul, in
   that strength in which they are in the saints in heaven, it is mightily
   affected and moved, or, which is the same thing, has great affections.
   It is true, we do not experimentally know what love and joy are in a
   soul out of a body, or in a glorified body; i. e. we have not had
   experience of love and joy in a soul in these circumstances; but the
   saints on earth do know what divine love and joy in the soul are, and
   they know that love and joy are of the same kind with the love and joy
   which are in heaven, in separate souls there. The love and joy of the
   saints on earth, is the beginning and dawning of the light, life, and
   blessedness of heaven, and is like their love and joy there; or rather,
   the same in nature, though not the same in degree and circumstances.
   [417] It is unreasonable therefore to suppose, that the love and joy of
   the saints in heaven differ not only in degree and circumstances, from
   the holy love and joy of the saints on earth, but also in nature, so
   that they are no affections; and merely because they have no blood and
   animal spirits to be set in motion by them. The motion of the blood and
   animal spirits is not of the essence of these affections, in men on the
   earth, but the effect of them; although by their reaction they may make
   some circumstantial difference in the sensation of the mind. There is a
   sensation of the mind which loves and rejoices, antecedent to any
   effects on the fluids of the body; and therefore, does not depend on
   these motions in the body, and so may be in the soul without the body.
   And wherever there are the exercises of love and joy, there is that
   sensation of the mind, whether it be in the body or out; and that
   inward sensation, or kind of spiritual feeling, is what is called
   affection. The soul, when it is thus moved, is said to be affected, and
   especially when this inward sensation and motion are to a very high
   degree, as they are in the saints in heaven. If we can learn any thing
   of the state of heaven from the Scripture, the love and joy that the
   saints have there, is exceeding great and vigorous; impressing the
   heart with the strongest and most lively sensation of inexpressible
   sweetness, mightily moving, animating, and engaging them, making them
   like to a flame of fire. And if such love and joy be not affections,
   then the word affection is of no use in language.--Will any say, that
   the saints in heaven, in beholding the face of their Father and the
   glory of their Redeemer, in contemplating his wonderful works, and
   particularly his laying down his life for them, have their hearts
   nothing moved and affected by all which they behold or consider?

   Hence, therefore, the religion of heaven, being full of holy love and
   joy, consists very much in affection: and therefore, undoubtedly, true
   religion consists very much in affection. The way to learn the true
   nature of any thing, is to go where that thing is to be found in its
   purity and perfection. If we would know the nature of true gold, we
   must view it, not in the ore, but when it is refined. If we would learn
   what true religion is, we must go where there is true religion, and
   nothing but true religion, and in its highest perfection, without any
   defect or mixture. All who are truly religious are not of this world,
   they are strangers here, and belong to heaven; they are born from
   above, heaven is their native country, and the nature which they
   receive by this heavenly birth, is a heavenly nature, they receive an
   anointing from above; that principle of true religion which is in them,
   is a communication of the religion of heaven; their grace is the dawn
   of glory; and God fits them for that world by conforming them to it.

   9. This appears from the nature and design of the ordinances and
   duties, which God hath appointed, as means and expressions of true
   religion.

   To instance in the duty of prayer: it is manifest, we are not
   appointed, in this duty, to declare God's perfections, his majesty,
   holiness, goodness, and all-sufficiency; our own meanness, emptiness,
   dependence, and unworthiness, our wants and desires, in order to inform
   God of these things, or to incline his heart, and prevail with him to
   be willing to show us mercy; but rather suitably to affect our own
   hearts with the things we express, and so to prepare us to receive the
   blessings we ask. And such gestures and manner of external behaviour in
   the worship of God, which custom has made to be significations of
   humility and reverence, can be of no further use, than as they have
   some tendency to affect our own hearts, or the hearts of others.

   And the duty of singing praises to God, seems to be appointed wholly to
   excite and express religious affections. No other reason can be
   assigned, why we should express ourselves to God in verse, rather than
   in prose, and do it with music, but only, that such is our nature and
   frame, that these things have a tendency to move our affections.

   The same thing appears in the nature and design of the sacraments,
   which God hath appointed. God, considering our frame, hath not only
   appointed that we should be told of the great things of the gospel and
   the redemption of Christ, and be instructed in them by his word; but
   also that they should be, as it were, exhibited to our view in sensible
   representations, the more to affect us with them.

   And the impressing of divine things on the hearts and affections of
   men, is evidently one great end for which God has ordained, that his
   word delivered in the Holy Scriptures, should be opened, applied, and
   set home upon men, in preaching. And therefore it does not answer the
   aim which God had in this institution, merely for men to have good
   commentaries and expositions on the Scripture, and other good books of
   divinity; because, although these may tend, as well as preaching, to
   give a good doctrinal or speculative understanding of the word of God,
   yet they have not an equal tendency to impress them on men's hearts and
   affections. God hath appointed a particular and lively application of
   his word, in the preaching of it, as a fit means to affect sinners with
   the importance of religion, their own misery, the necessity of a
   remedy, and the glory and sufficiency of a remedy provided; to stir up
   the pure minds of the saints, quicken their affections by often
   bringing the great things of religion to their remembrance, and setting
   them in their proper colours, though they know them, and have been
   fully instructed in them already, 2 Pet. i. 12, 13. And particularly,
   to promote those two affections in them, which are spoken of in the
   text, love and joy: "Christ gave some, apostles; and some, prophets;
   and some, evangelists; and some, pastors and teachers; that the body of
   Christ might be edified in love,". Eph. iv. 11, 12, 16. The apostle, in
   instructing and counselling Timothy, concerning the work of the
   ministry, informs him, that the great end of that word which a minister
   is to preach, is love or charity, 1 Tim. i. 3-5. And God has appointed
   preaching as a means to promote in the saints joy: therefore ministers
   are called helpers of their joy, 2 Cor. i. 24.

   10. It is an evidence that true religion lies very much in the
   affections, that the Scriptures place the sin of the heart very much in
   hardness of heart. It was hardness of heart which excited grief and
   displeasure in Christ towards the Jews, Mark iii. 5. "He looked round
   about on them with anger, being grieved for the hardness of their
   hearts." It is from men's having such a heart as this, that they
   treasure up wrath for themselves; Rom. ii. 5. "After thy hardness and
   impenitent heart, treasurest up unto thyself wrath against the day of
   wrath, and revelation of the righteous judgment of God." The reason
   given why the house of Israel would not obey God, was, that they were
   hard-hearted; Ezek. iii. 7. "But the house of Israel will not hearken
   unto thee; for they will not hearken unto me; for all the house of
   Israel are impudent and hardhearted." The wickedness of that perverse
   rebellious generation in the wilderness, is ascribed to the hardness of
   their hearts; Psal. xcv. 7-10. "To-day if ye will hear my voice, harden
   not your heart, as in the provocation, and as in the day of temptation
   in the wilderness; when your fathers tempted me, proved me, and saw my
   work: forty years long was I grieved with this generation, and said, It
   is a people that do err in their heart," &c.--This is spoken of as what
   prevented Zedekiah's turning to the Lord, 2 Chron. xxxvi. 13. "He
   stiffened his neck, and hardened his heart from turning to the Lord God
   of Israel." This principle is that from whence men are without the fear
   of God, and depart from his ways: Isa. lxiii. 17. "O Lord, why hast
   thou made us to err from thy ways? and hardened our heart from thy
   fear?" And men rejecting Christ, and opposing Christianity, are charged
   with this principle; Acts xix. 9. "But divers were hardened, and
   believed not, but spake evil of that way before the multitude."--God's
   leaving men to the power of the sin and corruption of the heart, is
   often expressed by his hardening their hearts; Rom. ix. 18. "Therefore
   hath he mercy on whom he will have mercy, and whom he will he
   hardeneth." John xii. 40. "He hath blinded their minds, and hardened
   their hearts." And the apostle seems to speak of an evil heart, that
   departs from the living God, and a hard heart, as the same thing, Heb.
   iii. 8. "Harden not your heart, as in the provocation," &c. verse 12,
   13. "Take heed, brethren, lest there be in any of you an evil heart of
   unbelief, in departing from the living God: but exhort one another
   daily while it is called to-day; lest any of you be hardened through
   the deceitfulness of sin." And that great work of God in conversion,
   which consists in delivering a person from the power of sin, and
   mortifying corruption, is expressed, once and again, by God's "taking
   away the heart of stone, and giving a heart of flesh, (Ezek. xi. 19.
   xxxvi. 26. )

   Now, by a hard heart is plainly meant an unaffected heart, or a heart
   not easy to be moved with virtuous affections, like a stone,
   insensible, stupid, unmoved, and hard to be impressed. Hence the hard
   heart is called a stony heart, and is opposed to a heart of flesh, that
   has feeling, and is sensibly touched and moved. We read in Scripture of
   a hard heart, and a tender heart: and doubtless we are to understand
   these, as contrary the one to the other. But what is a tender heart,
   but a heart which is easily impressed with what ought to affect it? God
   commends Josiah, because his heart was tender: and it is evident by
   those things which are mentioned as expressions and evidences of this
   tenderness of heart, that by it is meant, his heart being easily moved
   with religious and pious affections: 2 Kings xxii. 19. "Because thine
   heart was tender, and thou hast humbled thyself before the Lord, when
   thou heardst what I spake against this place, and against the
   inhabitants thereof, that they should become a desolation and a curse,
   and hast rent thy clothes, and went 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, 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 xxxix. 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. xxviii. 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 so frequently place the sin and corruption of the
   heart in its hardness; 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
   affections. Divines are generally agreed, that sin radically and
   fundamentally consists in what is negative, or privative, having its
   root and foundation in a privation or want of holiness. And therefore
   undoubtedly, if sin very much consist in hardness of heart, and so in
   the want of pious affections, holiness does consist very much in those
   pious affections.

   I am far from supposing that all affections manifest 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 affections of the heart, and denote its
   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. The
   degree of religion is to be estimated by the fixedness and strength of
   habit exercised in affection, whereby holy affection is habitual,
   rather 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 indeed inward ones, in the hurry, vehemence, and
   sudden changes of the course of the thoughts. But yet it is evident,
   that religion consists so much in the affections, as that without holy
   affection there is no true religion. 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 has no such exercise; and no
   external fruit is good, which does not proceed from such exercises.
     __________________________________________________________________

   [416] So Psal. lxxiii. 25. cxliii. 6, 7. cxxx. 6. Cant. iii. 1, 2. vi.
   8.

   [417] This is evident by many scriptures, as Prov. iv. 18. John iv. 14.
   vi.40, 47, 50, 51, 54, 58. iii. 15. 1 Cor. xiii. 8-12.
     __________________________________________________________________

      SECT. III.

   Some inferences deduced from the doctrine.

   1. We may hence learn how great their error is, who are for discarding
   all religious affections, as having nothing solid or substantial in
   them. There seems to be too much of a disposition this way prevailing
   at this time. Because many who, in the late extraordinary season,
   appeared to have great religious affections, did not manifest a right
   temper of mind, and run into many errors, in the heat of their zeal;
   and because the high affections of many seem to he so soon come to
   nothing, and some who seemed to be mightily raised and swallowed with
   joy and zeal for a while, seem to have returned like the dog to his
   vomit: hence religious affections in general are grown out of credit
   with great numbers, as though true religion did not at all consist in
   them. Thus we easily and naturally run from one extreme to another. A
   little while ago we were in the other extreme; there was a prevalent
   disposition to look upon all high religious affections as eminent
   exercises of true grace, without much inquiry into the nature and
   source of those affections, and the manner in which they arose. If
   persons did but appear to be indeed very much moved and raised, so as
   to be full of religious talk, and express themselves with great warmth
   and earnestness, and to be filled, or to be very full, as the phrases
   were; it was too much the manner, without further examination, to
   conclude such persons were full of the Spirit of God, and had eminent
   experience of his gracious influences. This was the extreme which was
   prevailing three or four years ago. But of late, instead of esteeming
   and admiring all religious affections, without distinction, it is much
   more prevalent to reject and discard all without distinction. Herein
   appears the subtilty of Satan. While he saw that affections were much
   in vogue, knowing the greater part were not versed in such things, and
   had not had much experience of great religious affections, enabling
   them to judge well, and to distinguish between true and false; then he
   knew he could best play his game, by sowing tares amongst the wheat,
   and mingling false affections with the works of God's Spirit. He knew
   this to be a likely way to delude and eternally ruin many souls, and
   greatly to wound religion in the saints, and entangle them in a
   dreadful wilderness, and by and by to bring all religion into
   disrepute.

   But now, when the ill consequences of these false affections appear,
   and it is become very apparent, that some of those emotions which made
   a glaring show, and were by many greatly admired, were in reality
   nothing; the devil sees it to be for his interest to go another way to
   work, and to endeavour to his utmost to propagate and establish a
   persuasion, that all affections and sensible emotions of the mind in
   religion, are nothing at all to be regarded, but are rather to be
   avoided, and carefully guarded against, as things of a pernicious
   tendency. This he knows is the way to bring all religion to a mere
   lifeless formality, and effectually to shut out the power of godliness
   and every thing spiritual. For although to true religion there must
   indeed be something else besides affection; yet true religion consists
   so much in the affections, that there can be no true religion without
   them. He who has no religious affection, is in a state of spiritual
   death, and is wholly destitute of the powerful, quickening, saving
   influences of the Spirit of God upon his heart. As there is no true
   religion where there is nothing else but affection, so there is no true
   religion where there is no religious affection. As on the one hand,
   there must be light in the understanding, as well as an affected
   fervent heart; or where there is heat without light, there can be
   nothing divine or heavenly in that heart: so, on the other hand, where
   there is a kind of light without heat, a head stored with notions and
   speculations with a cold and unaffected heart, there can be nothing
   divine in that light, that knowledge is no true spiritual knowledge of
   divine things. If the great things of religion are rightly understood,
   they will affect the heart. The reason why men are not affected by such
   infinitely great, important, glorious, and wonderful things, as they
   often hear and read of in the word of God, is, undoubtedly, because
   they are blind; if they were not so, it would be impossible, and
   utterly inconsistent with human nature, that their hearts should be
   otherwise than strongly impressed, and greatly moved by such things.

   This manner of slighting all religious affections, is the way
   exceedingly to harden the hearts of men, to encourage them in their
   stupidity and senselessness, to keep them in a state of spiritual death
   as long as they live, and bring them at last to death eternal. The
   prevailing prejudice against religious affections at this day, is
   apparently of awful effect to harden the hearts of sinners, to damp the
   graces of the saints, to preclude the effect of ordinances, and hold us
   down in a slate of dulness and apathy; and this undoubtedly causes many
   persons greatly to offend God, in entertaining mean and low thoughts of
   the extraordinary work he has lately wrought in this land. For persons
   to despise and cry down all religious affections, is the way to shut
   all religion put of their own hearts, and to make thorough work in
   ruining their souls.

   They who condemn high affections in others, are certainly not likely to
   have high affections themselves. And let it be considered, that they
   who have but little religious affection, have certainly but little
   religion. And they who condemn others for their religious affections,
   and have none themselves, have no religion. There are false affections,
   and there are true. A man's having much affection, does not prove that
   he has any true religion: but if he has no affection, it proves that he
   has no true religion. The right way, is not to reject all affections,
   nor to approve all: but to distinguish between them, approving some and
   rejecting others; separating between the wheat and the chaff, the gold
   and the dross, the precious and the vile.

   2. If true religion lies much in the affections, we may infer, that
   such means are to be desired, as have much tendency to move the
   affections. Such books, and such a way of preaching the word and the
   administration of ordinances, and such a way of worshipping God in
   prayer and praises, as has a tendency deeply to affect the hearts of
   those who attend these means, is much to be desired.

   Such kind of means would formerly have been highly approved, and
   applauded by the generality of people, as the most excellent and
   profitable, and having the greatest tendency to promote the ends of the
   means of grace. But the prevailing taste seems of late strangely to be
   altered: that pathetic manner of praying and preaching which would
   formerly have been admired and extolled, and for this reason, because
   it had such a tendency to move the affections, now, in great
   multitudes, immediately excites disgust, and moves no other affections,
   than those of displeasure and contempt.

   Perhaps, formerly, the generality (at least of the common people) were
   in the extreme of looking too much to an affectionate address in public
   performances: but now, a very great part of the people seem to have
   gone far into a contrary extreme. Indeed there may be such means, as
   have a great tendency to stir up the passions of weak and ignorant
   persons, and yet have none to benefit their souls: for though they may
   have a tendency to excite affections, they have little or none to
   excite gracious affections. But, undoubtedly, if the things of religion
   in the means used, are treated according to their nature, and exhibited
   truly, so as tends to convey just apprehensions and a right judgment of
   them; the more they have a tendency to move the affections, the better.

   3. If true religion lies much in the affections, hence we may learn,
   what great cause we have to be ashamed and confounded before God, that
   we are no more affected with the great things of religion. It appears
   from what has been said, that this arises from our having so little
   true religion.

   God has given to mankind affections, for the same purpose as that for
   which he has given all the faculties and principles of the human soul,
   viz. that they might be subservient to man's chief end, and the great
   business for which God has created him, that is, the business of
   religion. And yet how common is it among mankind, that their affections
   are much more exercised and engaged in other matters, than in religion!
   In matters which concern men's worldly interest, their outward
   delights, their honour and reputation, and their natural relations,
   they have their desires eager, their appetites vehement, their love
   warm and affectionate, their zeal ardent; in these things their hearts
   are tender and sensible, easily moved, deeply impressed, much
   concerned, very sensibly affected, and greatly engaged; much depressed
   with grief at worldly losses, and highly raised with joy at worldly
   successes and prosperity. But how insensible and unmoved are most men,
   about the great things of another world! how dull are their affections!
   how heavy and hard their hearts in these matters! here their love is
   cold, their desires languid, their zeal low, and their gratitude small.
   How they can sit and hear of the infinite height, and depth, and
   length, and breadth of the love of God in Christ Jesus; of his giving
   his infinitely dear Son to be offered up a sacrifice for the sins of
   men, and of the unparalleled love of the innocent, holy Lamb of God
   manifested in his dying agonies, his bloody sweat, his loud and bitter
   cries and bleeding heart; and all this for enemies, to redeem them from
   deserved, eternal burnings, and to bring to unspeakable and everlasting
   joy and glory; and yet be cold, heavy, insensible, and regardless!
   Where are the exercises of our affections proper, if not here? what is
   it that more requires them? and what can be a fit occasion of their
   lively and vigorous exercise, if not such as this? Can any thing be set
   in our view, greater and more important? any thing more wonderful and
   surprising? or that more nearly concerns our interest? Can we suppose
   that the wise Creator implanted such principles in our nature as the
   affections, to lie still on such an occasion as this? Can any
   Christian, who believes the truth of these things, entertain such
   thoughts?

   If we ought ever to exercise our affections at all, and if the Creator
   has not unwisely constituted the human nature in making these
   principles a part of it, then they ought to be exercised about those
   objects which are most worthy of them. But is there any thing in heaven
   or earth, so worthy to be the objects of our admiration and love, our
   earnest and longing desires, hope, rejoicing, and fervent zeal, as
   those things which are held forth to us in the gospel of Jesus Christ?
   There not only are things declared most worthy to affect us, but they
   are exhibited in the most affecting manner. The glory and beauty of the
   blessed JEHOVAH, which is most worthy in itself to be the object of our
   admiration and love, is there exhibited in the most affecting manner
   that can be conceived of; as it appears shining in all its lustre, in
   the face of an incarnate, infinitely loving, meek, compassionate, dying
   Redeemer. All the virtues of the Lamb of God, his humility, patience,
   meekness, submission, obedience, love, and compassion, are exhibited to
   our view, in a manner the most tending to move our affections of any
   that can be imagined; for they all had their greatest trial, their
   highest exercise, and brightest manifestation, when he was in the most
   affecting circumstances; even when he was under his last sufferings,
   those unutterable and unparalleled sufferings which he endured from his
   tender love and pity to us. There, also, the hateful nature of our sins
   is manifested in the most affecting manner possible; as we see the
   dreadful effects of them, in what our Redeemer who undertook to answer
   for us, suffered for them. And there we have the most affecting
   manifestations of God's hatred of sin, and his wrath and justice in
   punishing it; as we see his justice in the strictness and
   inflexibleness of it, and his wrath in its terribleness, in so
   dreadfully punishing our sins, in one who was infinitely dear to him,
   and loving to us. So has God disposed things in the affair of our
   redemption, and in his glorious dispensations revealed to us in the
   gospel, as though every thing were purposely contrived in such a
   manner, as to have the greatest possible tendency to reach our hearts
   in the most tender part, and move our affections most sensibly and
   strongly. How great cause have we therefore to be humbled to the dust,
   that we are no more affected!
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     __________________________________________________________________

  PART II.

   showing what are no certain signs that religious affections are truly
   gracious, or that they are not.

   If any one, on reading what has been just now said, is ready to acquit
   himself, and say, "I am not one of those who have no religious
   affections; I am often greatly moved with the consideration of the
   great things of religion"; let him not content himself with this: for,
   as we ought not to reject and condemn all affections, as though true
   religion did not at all consist in them; so, on the other hand, we
   ought not to approve of all, as though every one that was religiously
   affected had true grace, and was therein the subject of the saving
   influences of the Spirit of God. Therefore, the right way is to
   distinguish, among religious affections, between one sort and another.
   Let us now endeavour to do this, by noticing, in the first place, some
   things, which are no signs that affections are gracious, or that they
   are not.
     __________________________________________________________________

      SECT. I.

   It is no sign, one way or other, that religious affections are very
   great, or raised very high.

   Some are ready to condemn all high affection: if persons appear to have
   their religious affections raised to an extraordinary pitch, they are
   prejudiced against them, and determine that they are delusions, without
   further inquiry. But if, as before proved, true religion lies very much
   in religious affections, then it follows, that if there be a great deal
   of true religion, there will be great religious affections; if true
   religion in the hearts of men be raised to a great height, divine and
   holy affections will be raised to a great height.

   Love is an affection; but will any Christian say, men ought not to love
   God and Jesus Christ in a high degree? and will any say, we ought not
   to have a very great hatred of sin, and a very deep sorrow for it? or
   that we ought not to exercise a high degree of gratitude to God, for
   the mercies we receive of him, and the great things he has done for the
   salvation of fallen men? or that we should not have very great and
   strong desires after God and holiness? Is there any who will profess,
   that his affections in religion are great enough; and will say, "I have
   no cause to be humbled, that I am no more affected with the things of
   religion than I am; I have no reason to be ashamed, that I have no
   greater exercises of love to God, and sorrow for sin, and gratitude for
   the mercies which I have received?" Who is there that will go and bless
   God, that he is affected enough with what he has read and heard of the
   wonderful love of God to worms and rebels in giving his only-begotten
   Son to die for them, and of the dying love of Christ; and will pray
   that he may not be affected with them in any higher degree, because
   high affections are improper, and very unlovely in Christians, being
   enthusiastical, and ruinous to true religion!

   Our text plainly speaks of great and high affections, when it speaks of
   rejoicing with joy unspeakable, and full of glory. Here the most
   superlative expressions are used, which language will afford. The
   Scriptures often require us to exercise very high affections: thus in
   the first and great commandment of the law, there is an accumulation of
   expressions, as though words were wanting to express the degree in
   which we ought to love God; [418] "Thou shalt love the Lord thy God
   with all thy heart, with all thy soul, with all thy mind, and with all
   thy strength." So the saints are called upon to exercise high degrees
   of joy: Rejoice, says Christ to his disciples, and be exceeding glad,
   Matt. v. 12. So, Psal. lxviii. 3. "Let the righteous be glad: let them
   rejoice before God; yea, let them exceedingly rejoice." In the book of
   Psalms, the saints are often called upon to shout for joy; and in Luke
   vi. 23. to leap for joy. So they are abundantly called upon to exercise
   high degrees of gratitude for mercies, to praise God with all their
   hearts, with hearts lifted up in the ways of the Lord, their souls
   magnifying the Lord, singing his praises, talking of his wondrous
   works, declaring his doings, &c.

   We find the most eminent saints in Scripture often professing high
   affections. Thus the psalmist mentions his love as if it were
   unspeakable; Psal. cxix. 97. "Oh how love I thy law!" So he expresses a
   great degree of hatred of sin; Psal. cxxxix. 21, 22. "Do not I hate
   them, O Lord, that hate thee? and am not I grieved with them that rise
   up against thee? I hate them with perfect hatred." He also expresses a
   high degree of sorrow for sin: he speaks of his sins going over his
   head, as a heavy burden, that was too heavy for him; of his roaring all
   the day, his moisture being turned into the drought of summer, and his
   bones being as it were broken with sorrow. So he often expresses great
   degrees of spiritual desires, in a multitude of the strongest
   expressions which can be conceived of; such as his longing, his soul
   thirsting as a dry and thirsty land where no water is, his panting, his
   flesh and heart crying out, his soul breaking for the longing it hath,
   &c. He expresses the exercises of great and extreme grief for the sins
   of others, Psal. cxix. 136. "Rivers of water run down mine eyes,
   because they keep not thy law." And verse 53. "Horror hath taken hold
   upon me, because of the wicked that forsake thy law." He expresses high
   exercises of joy, Psal. xxi. 1. "The king shall joy in thy strength,
   and in thy salvation how greatly shall he rejoice!" Psal. lxxi. 23. "My
   lips shall greatly rejoice, when I sing unto thee." Psal. lxiii. 3-7.
   "Because thy loving-kindness is better than life: my lips shall praise
   thee. Thus will I bless thee, while I live: I will lift up my hands in
   thy name. My soul shall be satisfied as with marrow and fatness; and my
   mouth shall praise thee with joyful lips: when I remember thee upon my
   bed, and meditate on thee in the night-watches. Because thou hast been
   my help; therefore in the shadow of thy wings will I rejoice."

   The apostle Paul expresses high exercises of affection. Thus he
   expresses the exercises of pity and concern for others' good, even to
   anguish of heart; a great, fervent, and abundant love, earnest and
   longing desires, and exceeding joy. He speaks of the exultation and
   triumphs of his soul, his earnest expectation and hope, his abundant
   tears, and the travails at his soul, in pity, grief, earnest desires,
   godly jealousy, and fervent zeal, in many places that have been cited
   already, and which therefore I need not repeat. John the Baptist
   expressed great joy, John iii. 39. Those blessed women who anointed the
   body of Jesus, are represented as in a very high exercise of religious
   affection, at the resurrection of Christ. Matt. xxviii. 8. "And they
   departed from the sepulchre, with fear and great joy."

   It is often foretold of the church of God, in her future happy seasons
   on earth, that they shall exceedingly rejoice: Psal. lxxxix. 15, 16.
   "They shall walk, O Lord, in the light of thy countenance. In thy name
   shall they rejoice all the day: and in thy righteousness shall they be
   exalted." Zech. ix. 9."Rejoice greatly, O daughter of Zion; shout, O
   daughter of Jerusalem: behold, thy King cometh," &c. The same is
   represented in other places innumerable. And because high degrees of
   joy are the proper and genuine fruits of the gospel of Christ,
   therefore the angel calls this gospel, good tidings of great joy, that
   should be to all people.

   The saints and angels in heaven, who have religion in its highest
   perfection, are exceedingly affected with what they behold and
   contemplate of God's perfections and works. They are all as a pure
   heavenly flame of fire, in their love, and in the greatness and
   strength of their joy and gratitude. Their praises are represented, as
   the voice of many waters, and as the voice of a great thunder. Now the
   only reason why their affections are so much higher than the holy
   affections of saints on earth, is, they see things more according to
   their truth, and have their affections more conformed to the nature of
   things. And therefore, if religious affections in men here below, are
   but of the same nature and kind with theirs, the higher they are, and
   the nearer they are to theirs in degree, the better; because therein
   they will be so much the more conformed to truth, as theirs are.

   From these things it certainly appears, that the existence of religious
   affections, in a very high degree, is no evidence that they are not
   such as have the nature of true religion. Therefore, they greatly err,
   who condemn persons as enthusiasts, merely because their affections are
   very high.

   On the other hand, it is no evidence that religious affections are of a
   spiritual and gracious nature, because they are great. It is very
   manifest by the Holy Scripture, our sure and infallible rule in things
   of this nature, that there are very high religious affections which are
   not spiritual and saving. The apostle Paul speaks of affections in the
   Galatians which had been exceedingly elevated, but yet he feared that
   they were vain, and had come to nothing, [419] "Where is the
   blessedness ye spake of? for I bear you record, that if it had been
   possible, you would have plucked out your own eyes, and have given them
   to me." And in the 11th. verse he tells them, he was afraid of them,
   lest he had bestowed upon them labour in vain. So the children of
   Israel were greatly affected with God's mercy to them, when they had
   seen how wonderfully he wrought for them at the Red sea, where they
   sang God's praise; though they soon forgat his works. They were greatly
   affected again at mount Sinai, when they saw the marvellous
   manifestations God made of himself there; and seemed mightily engaged
   in their minds, and with great forwardness made answer, when God
   proposed his holy covenant to them, saying. All that the Lord hath
   spoken will we do, and be obedient. But how soon was there an end to
   all this mighty forwardness and engagedness of affection! How quickly
   were they turned aside after other gods, rejoicing and shouting around
   their golden calf! Great multitudes who were affected with the miracle
   of raising Lazarus from the dead, were elevated to a high degree, and
   made a mighty stir when Jesus very soon after entered into Jerusalem,
   exceedingly magnifying Christ, as though the ground were not good
   enough for the ass he rode to tread upon; and therefore cut down
   branches of palm trees, and strewed them in the way; yea, they pulled
   off their garments, and spread them; and cried with loud voices,
   Hosanna to the son of David, blessed is he that cometh in the name of
   the Lord, hosanna in the highest; [420] so as to make the whole city
   ring again, and put all into an uproar. We learn by the evangelist
   John, that the reason why the people made this ado, was because they
   were affected with the miracle of raising Lazarus, John xii. 18. This
   vast multitude crying Hosanna, gave occasion to the Pharisees to say.
   Behold, the world is gone after him, John xii. 19.--but Christ had at
   that time but few true disciples. And how quickly was this fervour at
   an end! All is extinct when this Jesus stands bound, with a mock robe
   and a crown of thorns, to be derided, spit upon, scourged, condemned,
   and executed. Indeed there was a great and loud outcry concerning him,
   among the multitude then, as well as before; but of a very different
   kind: it is not then Hosanna, hosanna, but, Crucify, crucify.--In a
   word, it is the concurring voice of all orthodox divines, that there
   may be religious affections raised to a very high degree, and yet
   nothing of true religion. [421]
     __________________________________________________________________

   [418] Mark xii. 30.

   [419] Gal. iv. 15.

   [420] Matt. xxi. 9.

   [421] Mr. Stoddard observes. "That common affections are sometimes
   stronger than saving." Guide to Christ, p. 21.
     __________________________________________________________________

      SECT. II.

   It is no sign that affections have the nature of true religion, or that
   they have not, that they have great effects on the body.

   all affections whatsoever have in some respect or degree, an effect on
   the body. As was observed before, such is our nature, and such are the
   laws of union of soul and body, that the mind can have no lively or
   vigorous exercise, without some effect upon the body. So subject is the
   body to the mind, and so much do its fluids, especially the animal
   spirits, attend the motions and exercises of the mind, that there
   cannot be so much as an intense thought, without an effect upon them.
   Yea it is questionable, whether an embodied soul ever so much as thinks
   one thought, or has any exercise at all, but that there is some
   corresponding motion or alteration of the fluids, in some part of the
   body. But universal experience shows, that the exercise of the
   affections have, in a special manner, a tendency to some sensible
   effect upon the body. And if all affections have some effect on the
   body, we may then well suppose, the greater those affections, and the
   more vigorous their exercises are, (other circumstances being equal,)
   the greater will be the effect on the body. Hence it is not to be
   wondered at, that very great and strong exercises of the affections
   should have great effects on the body. And therefore, seeing there are
   very great affections, both common and spiritual; hence it is not to be
   wondered at, that great efforts on the body should arise from both
   these kinds of affections. And consequently these effects are no signs,
   that the affections they arise from are of one kind or the other.

   Great effects on the body certainly are no sure evidences that
   affections are spiritual; for we see them oftentimes arise from great
   affections about temporal things, and when religion is no way concerned
   in them. And if great affections about things purely natural may have
   these effects, I know not by what rule we should determine, that high
   affections about religious things, which arise in like manner from
   nature, cannot have the like effect.

   Nor, on the other hand, do I know of any rule to determine, that
   gracious affections, when raised as high as any natural affections,
   with equally strong and vigorous exercises, cannot have a great effect
   on the body. No such rule can be drawn from reason: I know of no
   reason, why a being affected with a view of God's glory should not
   cause the body to faint, as well as being affected with a view of
   Solomon's glory. And no such rule has as yet been produced from the
   Scripture: none has ever been found in all the late controversies about
   things of this nature. There is a great power in spiritual affections;
   we read of the power which worketh in Christians, [422] and of the
   Spirit of God being in them as the Spirit of power, [423] and of the
   effectual working of his power in them, [424] yea, of the working of
   God's mighty power in them. [425] But man's nature is weak: flesh and
   blood are represented in Scripture as exceeding weak; and particularly
   with respect to its unfitness for great, spiritual, and heavenly
   operations and exercises. (Matt. xxvi. 41. 1 Cor. xv. 43. and 50.) The
   text prefixed to this discourse speaks of joy unspeakable, and full of
   glory. And who that considers what man's nature is, and what the nature
   of the affections are, can reasonably doubt, but that such unutterable
   and glorious joys, may be too great and mighty for weak dust and ashes,
   so as to be considerably overbearing to it? It is evident by the
   Scripture, that discoveries of God's glory, when given in a great
   degree, have a tendency, by affecting the mind, to overbear the body.
   The Scripture teaches us, that if these views should be given to such a
   degree, as they are given in heaven, the weak frame of the body could
   not subsist under it, and that no man can, in that manner, see God and
   live. The knowledge which the saints have of God's beauty and glory in
   this world, and those holy affections that arise from it, are of the
   same nature and kind with what the saints are the subjects of in
   heaven, differing only in degree and circumstances. What God gives them
   here, is a foretaste of heavenly happiness, and an earnest of their
   future inheritance. And who shall limit God in his giving this earnest,
   or say he shall give so much of the inheritance, such a part of the
   future reward, as an earnest of the whole, and no more? And seeing God
   has taught us in his word, that the whole reward is such, that it would
   at once destroy the body, is it not too bold a thing for us to set
   bounds to the sovereign God; or to say, that in giving the earnest of
   this reward, he shall never give so much of it, as in the least to
   diminish the strength of the body, when God has no where thus limited
   himself?

   The psalmist speaking of his vehement religious affections, and of an
   effect in his flesh or body, besides what was in his soul, expressly
   distinguishes one from the other, Psal. lxxxiv. 2. "My soul longeth,
   yea, even fainteth for the courts of the Lord: my heart and my flesh
   crieth out for the living God." Here is a plain distinction between the
   heart and the flesh, as being each affected. So Psal. lxiii. 1. "My
   soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty
   land, where no water is." Here also is an evident, designed distinction
   between the soul and the flesh.

   The prophet Habakkuk speaks of his body being overborne by a sense of
   the majesty of God, Hab. iii. 16. "When I heard my belly trembled: my
   lips quivered at the voice: rottenness entered into my bones, and I
   trembled in myself." So the psalmist, Psal. cxix.120. "My flesh
   trembleth for fear of thee."

   That such ideas of God's glory as are given sometimes even in this
   world, have a tendency to overbear the body, is evident, because the
   Scripture gives us an account, that this has actually been the effect
   of those external manifestations which God made of himself to some of
   the saints, in order to give them an idea of his majesty and glory.
   Daniel giving an account of an external representation of the glory of
   Christ, says, Dan. x. 8. "And there remained no strength in me; for my
   comeliness was turned into corruption, and I retained no strength." And
   the apostle John, giving an account of a similar manifestation made to
   him, says, Rev. i. 17. "And when I saw him, I fell at his feet as
   dead." It is in vain to say here, that these were only external
   manifestations of the glory of Christ; for though this be true, yet the
   use of these representations, was to give an idea of the thing
   represented, the true divine glory and majesty of Christ. They were
   made use of only as significations of this spiritual glory, and thus
   undoubtedly they received and improved them, and were affected by them.
   According to the end for which God intended these outward signs, they
   received by them a great and lively apprehension of the real glory and
   majesty of God's nature, of which they were signs; and thus were
   greatly affected, their souls swallowed up, and their bodies overborne.
   And, I think, they are very bold and daring, who will say that God
   cannot, or shall not, give the like affecting apprehensions of the same
   real glory of his nature to none of his saints, without the
   intervention of such external shadows.

   Before I leave this head, I would further observe, that it is plain the
   Scripture often makes use of bodily effects to express the strength of
   holy and spiritual affections; such as trembling, [426] groaning, [427]
   being sick, [428] crying out, [429] panting, [430] and fainting. [431]
   Now if it be supposed, that these are only figurative expressions to
   represent the degree of affection; yet I hope all will allow, that they
   are suitable figures to represent the high degree of those spiritual
   affections; which I see not how they would be, if those spiritual
   affections are the proper effects and sad tokens of false affections,
   and the delusion of the devil. I cannot think, God would commonly make
   use of things which are very alien from spiritual affections, and are
   shrewd marks of the hand of Satan, and smell strong of the bottomless
   pit, as beautiful figures, to represent the high degree of holy and
   heavenly affections.
     __________________________________________________________________

   [422] Eph. ii. 7.

   [423] 2 Tim. i. 7.

   [424] Eph. iii. 7, 20.

   [425] Eph. i. 19.

   [426] Psal. cxix. 120. Ezra ix. 4. Isa. lxvi. 2, 5. Hab. iii. 16.

   [427] Rom. viii. 26.

   [428] Cant. ii. 5. and v. 8

   [429] Psal. lxxxiv. 2.

   [430] Psal. xxxviii. 10. and xliii. 1. and cxix 131.

   [431] Psal lxxxiv. 2. and cxix 8l.
     __________________________________________________________________

      SECT. III.

   It is no sign that affections are truly gracious, or that they are not,
   that they cause those who have them, to be fluent, fervent, and
   abundant in talking of religious things.

   There are many persons, who, if they see this in others, are greatly
   prejudiced against them. Their being so full of talk, is with them a
   sufficient ground to condemn them as Pharisees, and ostentatious
   hypocrites. On the other hand, there are many who, if they see this
   effect in any, are very ignorantly and imprudently forward, at once to
   determine that they are the true children of God, under the saving
   influences of his Spirit, and speak of it as a great evidence of a new
   creature. Such an one's mouth, say they, is now opened: he used to be
   slow to speak; but now he is full and free: he is free now to open his
   heart, and tell his experiences, and declare the praises of God; it
   comes from him, as free as water from a fountain; and the like. And
   especially are they captivated into a confident persuasion that they
   are savingly wrought upon, if they are not only free and abundant, but
   very affectionate and earnest in their talk.

   But this is the fruit of little judgment, and short experience; as
   events abundantly show: and is a mistake into which persons often run,
   through their trusting their own wisdom, and making their own notions
   their rule, instead of the Holy Scripture. Though the Scripture be full
   of rules, both how we should judge of our own state, and also how we
   should be conducted in our own opinion of others; yet we have no where
   any rule, by which to judge ourselves or others to be in a good estate,
   from any such effect: for this is but the religion of the tongue, and
   what is in the Scripture represented by the leaves of a tree,
   which--though the tree ought not to be without them, yet--are no where
   given as an evidence of the goodness of the tree.

   That persons are disposed to be abundant in talking of religious
   things, may be from a good cause, and it may be from a bad one. It may
   be because their hearts are very full of holy affections; for out of
   the abundance of the heart, the mouth speaketh: and it may be because
   persons' hearts are very full of affection which is not holy; for still
   out of the abundance of the heart the mouth speaketh. It is very much
   the nature of the affections, of whatever kind, and whatever objects
   they are exercised about, if they are strong, to dispose persons to he
   very much in speaking of that with which they are affected; and not
   only to speak much, but to speak very earnestly and fervently. And
   therefore persons talking abundantly and very fervently about the
   things of religion, can be an evidence of no more than this, that they
   are very much affected with the things of religion; but this may be (as
   has been already shown) without any grace. That which men are greatly
   affected with, while the high affection lasts, they will be earnestly
   engaged about, and will be likely to show that earnestness in their
   talk and behaviour; as the greater part of the Jews, in all Judah and
   Galilee, did for a while, about John the Baptist's preaching and
   baptism, when they were willing for a season to rejoice in his light: a
   mighty stir was made all over the land, and among all sorts of persons,
   about this great prophet and his ministry. And so the multitude, in
   like manner, often manifested a great earnestness, a mighty engagedness
   of spirit, in every thing that was external, about Christ, his
   preaching and miracles, being astonished at his doctrine, anon with joy
   receiving the word. They followed him sometimes night and day, leaving
   meat, drink, and sleep to hear him; once they followed him into the
   wilderness, fasting three days going to hear him; sometimes extolling
   him to the clouds, saying, Never man spake like this man! being fervent
   and earnest in what they said. But what did these things come to, in
   the greater part of them?

   A person may be over full of talk of his own experiences; falling upon
   it every where, and in all companies; and when so, it is rather a dark
   sign than a good one. A tree that is over full of leaves, seldom bears
   much fruit. And a cloud, though to appearance very pregnant and full of
   water, if it brings with it over much wind, seldom affords much rain to
   the dry and thirsty earth: which very thing the Holy Spirit is pleased
   several times to make use of, to represent a great show of religion
   with the mouth, without answerable fruit in the life, Prov. xxv. 14.
   "Whoso boasteth himself of a false gift, is like clouds and wind
   without rain." And the apostle Jude, speaking of some in the primitive
   times, that crept in unawares among the saints, and having a great show
   of religion, were for a while not suspected, These are clouds (says he)
   without water, carried about of winds, Jude ver. 4. and 12. And the
   apostle Peter, speaking of the same, says, 2 Pet. ii. 17. "These are
   clouds without water, carried with a tempest." False affections, if
   they are equally strong, are much more forward to declare themselves,
   than true: because it is the nature of false religion to affect show
   and observation; as it was with the Pharisees. [432]
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   [432] That famous experimental divine Mr. Shephard, says, "A Pharisee's
   trumpet shall he heard to the town's end; when simplicity walks through
   the town unseen. Hence a man will sometimes covertly commend himself,
   (and myself ever comes in.) and tells you a long story of conversion;
   and an hundred to one if some lie or other slip not out with it Why,
   the secret meaning is, I pray admire me. Hence complain of wants and
   weaknesses: pray think what a broken-hearted Christian I am."--Parab.
   of the Ten Virgins. Part I. page 179, 180. And holy Mr. Flavel says
   this. "O reader, if thy heart were right with God, and thou didst not
   cheat thyself with a vain profession, thou wouldst have frequent
   business with God, which thou wouldst be loth thy dearest friend, or
   the wife of thy bosom, should be privy to. Non est religio, ubi omnia
   patent Religion doth not lie open to all, to the eyes of men. Observed
   duties maintain our credit, but secret duties maintain our life. It was
   the saying of a heathen, about his secret correspondency with his
   friend What need the world to be acquainted with it? Thou and I are
   theatre enough to each other. There are inclosed pleasures in religion,
   which none but renewed spiritual souls do feelingly understand."
   Flavel's Touchstone of Sincerity, chap. II. sect. 2.
     __________________________________________________________________

      SECT. IV.

   It is no sign that affections are gracious, or that they are otherwise,
   that persons did not excite them by their own endeavours.

   There are many in these days, who condemn all affections which are
   excited in a way that seems not to be the natural consequence of the
   faculties and principles of human nature, in such circumstances, and
   under such means; but to be from the influence of some extrinsic and
   supernatural power upon their minds. How greatly has the doctrine of
   the inward experience or sensible perceiving of the immediate power and
   operation of the Spirit of God, been reproached and ridiculed by many
   of late! They say, the manner of the Spirit of God, is to co-operate in
   a silent, secret, and undiscernible way with the use of means, and our
   own endeavours; so that there is no distinguishing by sense, between
   the influences of the Spirit of God, and the natural operations of the
   faculties of our own minds.

   And it is true, that for any to expect to receive the saving influences
   of the Spirit of God, while they neglect a diligent improvement of the
   appointed means of grace, is unreasonable presumption. And to expect
   that the Spirit of God will savingly operate upon their minds, without
   the use of means, as subservient to the effect, is enthusiastical. It
   is also undoubtedly true, that the Spirit of God is very various in the
   manner and circumstances of his operations, and that sometimes he
   operates in a way more secret and gradual, and from smaller beginnings,
   than at others.

   But if there be indeed a power, entirely different from and beyond our
   power--or the power of all means and instruments, and above the power
   of nature--which is requisite in order to the production of saving
   grace in the heart, according to the general profession of the country;
   then certainly, it is in no wise unreasonable to suppose, that this
   effect should very frequently be produced after such a manner, as to
   make it very manifest and sensible, that it is so. If grace be indeed
   owing to the powerful and efficacious operation of an extrinsic agent,
   or divine efficient out of ourselves, why is it unreasonable to
   suppose, it should seem to be so, to them who are the subjects of it?
   Is it a strange thing, that it should seem to be as it is? When grace
   in the heart indeed is not produced by our strength, nor is the effect
   of the natural power of our own faculties, or any means or instruments,
   but is properly the workmanship and production of the Spirit of the
   Almighty, is it a strange thing, that it should seem to them who are
   subjects of it, agreeable to truth, and not contrary to truth? If
   persons tell of effects that seem to them riot to be from the natural
   power or operation of their minds, but from the supernatural power of
   some other agent, should it at once be looked upon as a sure evidence
   of their being under a delusion, because things seem to them to be as
   they are? For this is the objection which is made: it is looked upon as
   a clear evidence, that the apprehensions and affections that many
   persons have, are not really from such a cause, because they seem to
   them to be from that cause. They declare that what they are conscious
   of, seems to them evidently not to be from themselves, but from the
   mighty power of the Spirit of God; and others from hence condemn them,
   and determine that what they experience is not from the Spirit of God,
   but from themselves, or from the devil. Thus unreasonably are
   multitudes treated at this day, by their neighbours.

   If it be indeed so, as the Scripture abundantly teaches, that grace in
   the soul is so the effect of God's power, that it is fitly compared to
   those effects, which are farthest from being owing to any strength in
   the subject, such as generation, or a being begotten, and resurrection,
   or a being raised from the dead, and creation, or a being brought out
   of nothing into being, and that is an effect wherein the mighty power
   of God is greatly glorified, and the exceeding greatness of his power
   manifested; [433] then what account can be given of it, that the
   Almighty, in so great a work of his power, should so carefully hide his
   power, that the subjects of it should be able to discern nothing of it?
   or what reason or revelation have any to determine that he does so? If
   we may judge by the Scripture, this is not agreeable to God's manner,
   in his operations and dispensations; but on the contrary, it is God's
   manner, in the great works of his power and mercy, to make his hand
   visible, and his power conspicuous, and men's dependence on him most
   evident, that no flesh should glory in his presence, [434] that God
   alone might be exalted, [435] and that the excellency of the power
   might be of God and not of man, [436] and that Christ's power might be
   manifested in our weakness [437] and none might say, mine own hand hath
   saved me. [438] So it was in most of those temporal salvations which
   God wrought for Israel of old, which were types of the salvation of his
   people from their spiritual enemies. So, in the redemption of Israel
   from their Egyptian bondage; he redeemed them with a strong hand, and
   an outstretched arm; and that his power might be the more conspicuous,
   he suffered Israel first to be brought into the most helpless and
   forlorn circumstances. So, in the great redemption by Gideon; God would
   have his army diminished to a handful, and they without any other arms,
   than trumpets, and lamps, and earthen pitchers. So in the deliverance
   of Israel from Goliath, by a stripling, with a sling and a stone. So it
   was in that great work of God, his calling the Gentiles, after that the
   world by wisdom knew not God, and all the endeavours of philosophers to
   reform the world had failed, and it was become abundantly evident that
   the world had no effectual help but the mighty power of God. And so it
   was in most of the conversions of particular persons recorded in the
   history of the New Testament: they were not affected in that silent,
   secret, gradual, and insensible manner, which is now insisted on; but
   with those manifest evidences of a supernatural power, wonderfully and
   suddenly causing a great change, which in these days are looked upon as
   certain signs of delusion and enthusiasm.

   The apostle in Eph. i. 18, 19. speaks of God enlightening the minds of
   Christians, and so bringing them to believe in Christ, to the end that
   they might know the exceeding greatness of his power to them who
   believe. The words are, "The eyes of your understanding being
   enlightened: that ye may know what is the hope of his calling, and what
   the riches of the glory of his inheritance in the saints, and what is
   the exceeding greatness of his power to us-wardtoward us who believe,
   according to the working of his mighty power," &c. Now when the apostle
   speaks of their being thus the subjects of his power, in their
   enlightening and effectual calling, to the end that they might know
   what his mighty power was to them who believe, he can mean nothing
   else, than that they might know by experience. But if the saints know
   this power by experience, then they feel it, discern it, and are
   conscious of it; as sensibly distinguishable from the natural
   operations of their own minds. But this is not agreeable to a notion of
   God operating so secretly, and undiscernibly, that it cannot be known
   they are the subjects of any extrinsic influence at all, otherwise than
   as they may argue it from scripture assertions; which is a different
   thing from knowing it by experience. So that it is very unreasonable
   and unscriptural, to determine that affections are not from the
   gracious operations of God's Spirit, because they are sensibly not from
   the persons themselves who are the subjects of them.

   On the other hand, it is no evidence that affections are gracious, that
   they are not purposely produced by those who are the subjects of them,
   or that they arise in their minds in a manner which they cannot account
   for.

   There are some who make this an argument in their own favour, when
   speaking of what they have experienced: "I am sure I did not make it
   myself: it was a fruit of no contrivance or endeavour of mine; it came
   when I thought nothing of it; if I might have the world for it, I
   cannot make it again when I please." And hence they determine, that
   what they have experienced, must be from the mighty influence of the
   Spirit of God, and is of a saving nature; but very ignorantly, and
   without grounds. What they have experienced may indeed not be from
   themselves directly, but may be from the operation of an invisible
   agent, some spirit besides their own: but it does not thence follow,
   that it was from the Spirit of God. There are other spirits who have
   influence on the minds of men, besides the Holy Ghost. We are directed
   not to believe every spirit, but to try the spirits, whether they be of
   God. There are many false spirits, exceeding busy with men, who often
   transform themselves into angels of light, and in many wonderful ways,
   with great subtlety and power, mimic the operations of the Spirit of
   God. And there are many of Satan's operations, which are very
   distinguishable from the voluntary exercises of men's own minds. They
   are so, in those dreadful and horrid suggestions, and blasphemous
   injections, with which he follows many persons; also in vain and
   fruitless frights and terrors, of which he is the author. And the power
   of Satan may be as immediate and as evident in false comforts and joys,
   as in terrors and horrid suggestions; and oftentimes is so in fact. It
   is not in men's power to put themselves into such raptures as those of
   the Anabaptists in Germany, and many other raving enthusiasts like
   them.

   Besides, it is to be considered, that persons may have impressions on
   their minds, which may not be of their own producing, nor from an evil
   spirit, but from a common influence of the Spirit of God: and the
   subjects of such impressions, may be of the number of those we read of,
   Heb. vi. 4, 5. "that are once enlightened, and taste of the heavenly
   gift, and are made partakers of the Holy Ghost, and taste the good word
   of God, and the powers of the world to come;" and yet may be wholly
   unacquainted with those "better things that accompany salvation." And
   where neither a good nor evil spirit have any immediate hand, persons,
   especially such as are of a weak and vapoury habit of body, and the
   brain easily susceptive of impressions, may have strange apprehensions
   and imaginations, and strong affections attending them, unaccountably
   arising, which are not voluntarily produced by themselves. We see that
   such persons are liable to such impressions, about temporal things; and
   there is equal reason, why they should about spiritual things. As a
   person asleep has dreams, of which he is not the voluntary author; so
   may such persons, in like manner, be the subjects of involuntary
   impressions, when they are awake.
     __________________________________________________________________

   [433] Eph. i. 17-20.

   [434] 1 Cor. i. 27, 28, 29.

   [435] Isa. i. 11-17.

   [436] 2 Cor. iv. 7.

   [437] 2 Cor. xii. 9.

   [438] Judg. vii. 2.
     __________________________________________________________________

      SECT. V.

   It is no sign that religious affections are truly holy and spiritual,
   or that they are not, that they come to the mind in a remarkable manner
   with texts of Scripture.

   It is no sign that affections are not gracious, that they are
   occasioned by scriptures so coming to mind; provided it be the
   Scripture itself--or the truth which the Scripture so brought contains
   and teaches--that is the foundation of the affection, and not merely or
   mainly the sudden and unusual manner of its coming to the mind.

   But on the other hand, neither is it any sign that affections are
   gracious, that they arise on occasion of scriptures brought suddenly
   and wonderfully to the mind; whether those affections be fear or hope,
   joy or sorrow, or any other. Some seem to look upon this as a good
   evidence that their affections are saving, especially if the affections
   excited are hope or joy, or any other which are pleasing and
   delightful. They will mention it as an evidence that all is right, that
   their experience came with the word, and will say, "There were such and
   such sweet promises brought to my mind: they came suddenly, as if they
   were spoke to me: I had no hand in bringing such a text to my own mind;
   I was not thinking of any thing leading to it; it came all at once, so
   that I was surprised. I had not thought of it a long time before; I did
   not know at first that it was Scripture; I did not remember that ever I
   had read it." And it may be they will add, "One scripture came flowing
   in after another, and so texts all over the Bible, the most sweet and
   pleasant, and the most apt and suitable, which could be devised; and
   filled me full as I could hold: I could not but stand and admire: the
   tears flowed; I was full of joy, and could not doubt any longer." And
   thus they think they have undoubted evidence, that their affections
   must be from God, and of the right kind, and their state good: but
   without any good grounds. How come they by any such rule, as that if
   any affections or experiences arise with promises, and comfortable
   texts of Scripture, unaccountably brought to mind, without their
   recollection, or if a great number of sweet texts follow one another in
   a chain, that this is a certain evidence their experiences are saving?
   Where is any such rule to be found in the Bible, the great and only
   sure directory in things of this nature?

   What deceives many of the less knowing and considerate sort of people,
   in this matter, seems to be this; that the Scripture is the word of
   God, and has nothing in it which is wrong, but is pure and perfect: and
   therefore, those experiences which come from the Scripture must be
   right But then it should be considered, affections may arise on
   occasion of the Scripture, and not properly come from. as the genuine
   fruit of the Scripture; but from an abuse of it. All that can be argued
   from the purity and perfection of the word of God, with respect to
   experiences, is this, that those experiences which are agreeable to the
   word of God, are right, and cannot be otherwise: and not that those
   affections must be right, which arise on occasion of the word of God
   coming to the mind.

   What evidence is there that the devil cannot bring texts of Scripture
   to the mind, and misapply them, to deceive persons? There seems to be
   nothing in this which exceeds the power of Satan. It is no work of such
   mighty power, to bring sounds or letters to persons' minds. If Satan
   has power to bring any words or sounds at all to persons' minds, he may
   have power to bring words contained in the Bible. There is no higher
   sort of power required in men, to make the sounds which express the
   words of a text of Scripture, than to make the sounds which express the
   words of an idle story or song. And so the same power in Satan which is
   sufficient to renew one of those in the mind, is sufficient to renew
   the other: the different signification, which depends wholly on custom,
   alters not the case, as to ability to make or revive the sounds or
   letters. Or will any suppose, that texts of Scripture are such sacred
   things, that the devil durst not abuse them, nor touch them? In this
   also they are mistaken. He who was bold enough to lay hold on Christ
   himself, and carry him hither and thither, into the wilderness, into a
   high mountain, and to a pinnacle of the temple, is not afraid to touch
   the Scripture, and abuse that for his own purposes. For, at the same
   time that he was so bold with Christ, he brought one scripture and
   another to deceive and tempt him. And if Satan did presume, and was
   permitted to put Christ himself in mind of texts of Scripture to tempt
   him, what reason have we to determine, that he dare not, or will not be
   permitted, to put wicked men in mind of texts of Scripture, to tempt
   and deceive them? And if Satan may thus abuse one text of Scripture, so
   he may another. Its being a very excellent place of Scripture, a
   comfortable and precious promise, alters not the case, as to his
   courage or ability. And if he can bring one comfortable text to the
   mind, so he may a thousand; and may choose out such scriptures as tend
   most to serve his purpose. He may heap up scripture promise tending,
   according to the perverse application he makes of them, wonderfully to
   remove the rising doubts, and to confirm the false joy and confidence,
   of a poor deluded sinner.

   We know the devil's instruments, corrupt and heretical teachers, can
   and do pervert the Scripture, to their own and other's damnation, 2
   Pet. iii. 16. We see they have the free use of Scripture, in every part
   of it; there is no text so precious and sacred, but they are permitted
   to abuse it, to the eternal ruin of souls; and there are no weapons
   they use, with which they do more execution. There is no manner of
   reason to determine, that the devil is not permitted thus to abuse the
   Scripture, as well as his instruments. For when the latter do it, they
   do it as his instruments, through his instigation and influence: and
   doubtless the devil's servants do but follow their master, and do the
   same work that he does himself.

   And as the devil can abuse the Scripture, to deceive and destroy men,
   so may men's own folly and corruptions. Men's own hearts are deceitful
   like the devil, and use the same means to deceive. So that it is
   evident, that persons may have high affections of hope and joy, arising
   on occasion of texts of Scripture, yea precious promises coming
   suddenly and remarkably to their minds, as though they were spoken to
   them, yea a great multitude of such texts following one another in a
   wonderful manner; and yet all this be no argument that these affections
   are divine, or that they are any other than the effects, of Satan's
   delusions.

   I would further observe, that persons may have raised and joyful
   affections, which may come with the word of God, and not only so, but
   from the word, and those affections not be from Satan, nor yet properly
   from the corruptions of their own hearts, but from some influence of
   the Spirit of God with the word, and yet have nothing of the nature of
   true and saving religion in them. Thus the stony-ground hearers had
   great joy from the word, yea, arising from the word, as growth from a
   seed; and their affections had, in their appearance, a very great and
   exact resemblance with those represented by the growth on the good
   ground--the difference not appearing, until it was discovered by the
   consequences in a time of trial--and yet there was no saving religion
   in these affections. [439]
     __________________________________________________________________

   [439] Mr Stoddard, in his Guide to Christ, speaks of it as a common
   thing, for persons while in a natural condition, and before they have
   ever truly accepted of Christ, to have scripture promises come to them,
   with a great deal of refreshing, which they take as tokens of God' s
   love, and hope that God has accepted them; and so are confident of
   their good estate, page 8, 9. Impression anno 1735.
     __________________________________________________________________

      SECT. VI.

   It is no evidence that religious affections are saving, or that they
   are otherwise, that there is an appearance of love in them,

   There are no professing Christians who pretend, that this is an
   argument against the truth and saving nature of religious affections.
   But on the other hand, there are some who suppose, it is a good
   evidence that affections are from the sanctifying and saving influences
   of the Holy Ghost. Their argument is, that Satan cannot love; this
   affection being directly contrary to the devil, whose very nature is
   enmity and malice. And it is true, that nothing is more excellent,
   heavenly, and divine, than a spirit of true christian love to God and
   men: it is more excellent than knowledge, or prophecy, or miracles, or
   speaking with the tongue of men and angels It is the chief of the
   graces of God's Spirit, and the life, essence, and sum of all true
   religion; and that by which we are most conformed to heaven, and most
   contrary to hell and the devil. But yet it is ill arguing from hence,
   that there are no counterfeits of it. It may be observed, that the more
   excellent any thing is, the more will be the counterfeits of it. Thus
   there are many more counterfeits of silver and gold, than of iron and
   copper: there are many false diamonds and rubies, but who goes about to
   counterfeit common stones? Though the more excellent things are, the
   more difficult it is to make any thing like them, in their essential
   nature and internal virtue; yet the more manifold will the counterfeits
   be, and the more will art and subtlety be exercised and displayed, in
   an exact imitation of the outward appearance Thus there is the greatest
   danger of being cheated in buying medicines that are most excellent and
   sovereign, though it be most difficult to imitate them, with any thing
   of the like value and virtue, and their counterfeits are good for
   nothing when we have them. So it is with christian virtues and graces;
   the subtlety of Satan, and men's deceitful hearts, are wont chiefly to
   be exercised in counterfeiting those that are in highest repute. So
   there are perhaps no graces that have more counterfeits than love and
   humility; these being virtues wherein the beauty of a true Christian
   especially appears.

   But with respect to love, it is plain by the Scripture, that persons
   may have a kind of religious love, and yet have no saving grace Christ
   speaks of many professing Christians whose love will not continue, and
   so shall fail of salvation, Matt. xxiv. 12, 13. "And because iniquity
   shall abound, the love of many shall wax cold. But he that shall endure
   unto the end, the same shall be saved." Which latter words plainly
   show, that those spoken of before, whose love shall not endure to the
   end, but wax cold, should not be saved. Persons may seem to have love
   to God and Christ, yea, to have very strong and violent affections of
   this nature, and yet have no grace. This was evidently the case with
   many graceless Jews, such as cried Jesus up so high, following him day
   and night, without meat, drink, or sleep; such as said, Lord, I will
   follow thee whithersoever thou goest, and cried, Hosanna to the son of
   David. [440] --The apostle seems to intimate, that there were many in
   his days, who had a counterfeit love to Christ, in Eph. vi. 24. "Grace
   be with all them that love our Lord Jesus Christ in sincerity." The
   last word, in the original, signifies in incorruption; which shows,
   that the apostle was sensible there were many who had a kind of love to
   Christ, which was not pure and spiritual.

   So also christian love to the people of God may be counterfeited. It is
   evident by the Scripture, that there may be strong affections of this
   kind, without saving grace; as there were in the Galatians towards the
   apostle Paul, when they were ready to pluck out their eyes and give
   them to him; although the apostle expresses his fear that their
   affections were come to nothing, and that he had bestowed upon them
   labour in vain. Gal. iv. 11, 15.
     __________________________________________________________________

   [440] Agreeable to this Mr Stoddard observes, in his Guide to Christ
   that some sinners have pangs of affection, and give an account that
   they find a spirit of love to God, and of their aiming at the glory of
   God, having that which as a great resemblance of saving grace and that
   sometimes their common affections are stronger than saving. And
   supposes that sometimes natural men may have such violent pangs of
   false affection to God, that they may think themselves willing to be
   damned. Page 21, and 65.
     __________________________________________________________________

      SECT. VII.

   Persons having religious affections of many kinds, accompanying one
   another, is not sufficient to determine whether they have any gracious
   affections or no.

   Though false religion is wont to be maimed and monstrous, and not to
   have that entireness and symmetry of parts, which is to be seen in true
   religion; yet there may be a great variety of false affections
   together, that may resemble gracious affections.

   It is evident that there are counterfeits of all kinds of gracious
   affections; as of love to God, and love to the brethren, as just now
   observed; so of godly sorrow for sin, as in Pharaoh, Saul, Ahab, and
   the children of Israel in the wilderness; [441] and of the fear of God,
   as in the Samaritans, who feared the Lord, and served their own gods at
   the same time, (2 Kings xvii. 32, 33. ) and those enemies of God we
   read of, Psal. lxvi. 3. who through the greatness of God's power,
   submit themselves to him, or, as it is in the Hebrew, lie unto him, i.
   e. yield a counterfeit reverence and submission: so of gracious
   gratitude, as in the children of Israel, who sang God's praise at the
   Red sea, (Psal. cvi. 12.) and Naaman, the Syrian, after his miraculous
   cure of his leprosy, (2 Kings v. 15,. &c.)

   So of spiritual joy, as in the stony-ground hearers, (Matt. xiii. 20.)
   and particularly many of John the Baptist's hearers, (John v. 35.) So
   of zeal, as in Jehu, (2 Kings x. 6.) and in Paul before his conversion,
   (Gal. i. 14. Phil. iii. 6.) and the unbelieving Jews, (Acts xxii. 3.
   Rom. x. 2.) So graceless persons may have earnest religious desires,
   which may be like Balaam's desires, which he expresses under an
   extraordinary view of the happy state of God's people, as distinguished
   from all the rest of the world, (Num. xxiii. 9, 10.) They may also have
   a strong hope of eternal life, as the Pharisees had.

   And as men, while in a state of nature, are capable of a resemblance of
   all kinds of religious affection, so nothing hinders but that they may
   have many of them together. And what appears in fact, abundantly
   evinces that it is thus very often. Commonly, when false affections are
   raised high, many of them attend each other. The multitude that
   attended Christ into Jerusalem, after that great miracle of raising
   Lazarus, seem to be moved with many religious affections at once, and
   all in a high degree. They seem to be filled with admiration; and there
   was a show of high affection of love; also a great degree of reverence,
   in their laying their garments on the ground for Christ to tread upon.
   They express great gratitude to him, for the great and good works he
   had wrought, praising him with loud voices for his salvation; and
   earnest desires of the coming of God's kingdom, which they supposed
   Jesus was now about to set up; and they showed great hopes and raised
   expectations of it, expecting it would immediately appear. Hence they
   were filled with joy, by which they were so animated in their
   acclamations, as to make the whole city ring again with the noise of
   them; and they appeared great in their zeal and forwardness to attend
   Jesus, and assist him without further delay, now in the time of the
   great feast of the passover, to set up his kingdom.

   It is easy from the nature of the affections, to give an account why,
   when one affection is raised very high, that it should excite others;
   especially if the affection which is raised high, be that of
   counterfeit love, as it was in the multitude who cried Hosanna. This
   will naturally draw many other affections after it. For, as was
   observed before, love is the chief of the affections, and as it were,
   the fountain of them. Let us suppose a person, who has been for some
   time in great exercise and terror through fear of hell; his heart
   weakened with distress and dreadful apprehensions, upon the brink of
   despair; and who is all at once delivered, by being firmly made to
   believe, through some delusion of Satan, that God has pardoned him, and
   accepts him as the object of his dear love, and promises him eternal
   life. Suppose also, that this is done through some vision, or strong
   imagination suddenly excited in him, of a person with a beautiful
   countenance smiling on him--with arms open, and with blood dropping
   down--which the person conceives to be Christ, without any other
   enlightening of the understanding to give a view of the spiritual,
   divine excellency of Christ and his fulness, and of the way of
   salvation revealed in the gospel. Or, suppose some voice or words
   coming as if they were spoken to him, such as these, "Son, be of good
   cheer, thy sins be forgiven thee;" or, "Fear not, it is the Father's
   good pleasure to give you the kingdom," which he takes to be
   immediately spoken by God to him, though there was no preceding
   acceptance of Christ, or closing of the heart with him: I say, if we
   should suppose such a case, what various passions would naturally crowd
   at once, or one after another, into such a person's mind! It is easy to
   be accounted for, from the mere principles of nature, that a person's
   heart, on such an occasion, should be raised up to the skies with
   transports of joy, and be filled with fervent affection to that
   imaginary God or Redeemer, who, he supposes, has thus rescued him from
   the jaws of such dreadful destruction, and received him with such
   endearment, as a peculiar favourite. Is it any wonder that now he
   should be filled with admiration and gratitude, his mouth should be
   opened, and be full of talk about what he has experienced? That, for a
   while, he should think and speak of scarce any thing else, should seem
   to magnify that God who has done so much for him, call upon others to
   rejoice with him, appear with a cheerful countenance, and talk with a
   loud voice? That however, before his deliverance, he was full of
   quarrellings against the justice of God, now it should be easy for him
   to submit to God, own his unworthiness, cry out against himself, appear
   to be very humble before God, and he at his feet as tame as a lamb; now
   confessing his unworthiness, and crying out, Why me? why me? Thus Saul,
   who, when Samuel told him that God had appointed him to be king, makes
   answer, "Am not I a Benjamite, of the smallest of the tribes of Israel,
   and my family the least of all the families of the tribe of Benjamin?
   wherefore then speakest thou so to me?" [442] Much in the language of
   David, the true saint, 2 Sam. vii. 18. "Who am I, and what is my
   father's house, that thou hast brought me hitherto?" Is it to be
   wondered at, that now he should delight to be with them who acknowledge
   and applaud his happy circumstances, and that he should love all such
   as esteem and admire him and what he has experienced? That he should
   have violent zeal against all who make nothing of such things, be
   disposed openly to separate, and as it were to proclaim war with all
   who are not of his party? That he should now glory in his sufferings,
   and be very much for condemning and censuring all who seem to doubt, or
   make any difficulty of these things? And, while the warmth of his
   affections last, that he should be mighty forward to take pains, and to
   deny himself, and to promote the interest of a party favouring such
   things? Or that he should seem earnestly desirous to increase the
   number of them, as the Pharisees compassed sea and land to make one
   proselyte? [443] I might mention many other things, which will
   naturally arise in such circumstances. He must have but slightly
   considered human nature, who thinks that such things as these cannot
   arise in this manner, without any supernatural interposition of divine
   power.

   As from true divine love flow all Christian affections, so from
   counterfeit love naturally flow other false affections. In both cases,
   love is the fountain, and the other affections are the streams. The
   various faculties, principles, and affections of the human nature, are
   as it were many channels from one fountain. If there be sweet water in
   the fountain, sweet water will flow out into those various channels;
   but if the water in the fountain be poisonous, then poisonous streams
   will also flow into all those channels. So that the channels and
   streams will be alike, corresponding one with another; but the great
   difference will he in the nature of the water. Or man's nature may be
   compared to a tree with many branches, coming from one root: if the sap
   in the root be good, there will also be good sap distributed throughout
   the branches, and the fruit brought forth will be good and wholesome;
   but if the sap in the root and stock be poisonous, so it will be in
   many branches, and the fruit will be deadly. The tree in both cases may
   be alike; there may be an exact resemblance in shape; but the
   difference is found only in eating the fruit. It is thus, in some
   measure at least, oftentimes between saints and hypocrites. There is
   sometimes a very great similitude between true and false experiences in
   their appearance, and in what is expressed by the subjects of them; the
   difference between them is much like the difference between the dreams
   of Pharaoh's chief butler and baker. They seemed to be much alike,
   insomuch that when Joseph interpreted the chief butler's dream, that he
   should be delivered from his imprisonment, and restored to the king's
   favour, and his honourable office in the palace, the chief baker had
   raised hopes and expectations, and told his dream also. But he was
   wofully disappointed; for though his dream was so much like the happy
   and well-boding dream of his companion, yet it was quite contrary in
   its issue.
     __________________________________________________________________

   [441] Exod. ix. 27. 1 Sam. xxiv. 16, 17. and xxvi. 21. 1 Kings xxi. 27.
   Num. xiv. 39, 40.

   [442] 1 Sam. ix. 21.

   [443] "Associating with godly men does not prove that a man has grace:
   Ahithopbel was David's companion. Sorrows for the afflictions of the
   church, and desires for the conversion of souls, do not prove it. These
   things may be found in carnal men. and so can be no evidences of
   grace." Stoddard's Nature of Saving Conversion, p. 82.
     __________________________________________________________________

      SECT. VIII.

   Nothing can certainly be determined concerning the nature of the
   affections, that comforts and joys seem to follow in a certain order.

   Many persons seem to be prejudiced against affections and experiences
   that come in such a method as has been much insisted on by many
   divines; first, such awakenings, fears, and awful apprehensions,
   followed with such legal humblings, in a sense of total sinfulness and
   helplessness, and then, such and such light and comfort. They look upon
   all such schemes, laying down such methods and steps, to be of men's
   devising: and particularly if high affections of joy follow great
   distress and terror, it is made by many an argument against those
   affections. But such prejudices and objections are without reason or
   Scripture. Surely it cannot be unreasonable to suppose, that before God
   delivers persons from a state of sin and exposedness to eternal
   destruction, he should give them some considerable sense of the evil
   from which he delivers; that they may be delivered sensibly, and
   understand their own salvation, and know something of what God does for
   them. As men that are saved are in two exceeding different states,
   first a state of condemnation, and then in a state of justification and
   blessedness; and as God, in the work of salvation, deals with them
   suitably to their intelligent nature; so it seems reasonable, and
   agreeable to God's wisdom, that men who are saved, should be in these
   two states sensibly; that they should be first sensible of their
   absolute extreme necessity, and afterwards of Christ's sufficiency and
   God's mercy through him.

   And that it is God's manner of dealing with men, to lead them into a
   wilderness, before he speaks comfortably to them, and so to order it,
   that they shall be brought into distress, and made to see their own
   helplessness, and absolute dependence on his power and grace, before he
   appears to work any great deliverance for them, is abundantly manifest
   by the Scripture. Then is God wont to repent himself for his professing
   people, when their strength is gone, and there is none shut up or left:
   and when they are brought to see that their false gods cannot help
   them, and that the rock in whom they trusted is vain, Deut. xxxii. 36,
   37. Before God delivered the children of Israel out of Egypt, they were
   prepared for it, by being made to see that they were in an evil case,
   and to cry unto God, because, of their hard bondage, Exod. ii. 23. and
   v. 19. And before God wrought that great deliverance for them at the
   Red sea, they were brought into great distress, the wilderness had shut
   them in, they could not turn to the right hand nor the left. The Red
   sea was before them, the great Egyptian host behind, and they were
   brought to see that they could do nothing to help themselves, and that
   if God did not help them, they should be immediately swallowed up. Then
   God appeared, and turned their cries into songs. So before they were
   brought to their rest, and to enjoy the milk and honey of Canaan, God
   "led them through a great and terrible wilderness, that he might humble
   them, and teach them what was in their heart, and so do them good in
   their latter end,". Deut. viii. 2, 16. The woman that had the issue of
   blood twelve years, was not delivered, until she had first spent all
   her living on earthly physicians, and could not be healed of any, and
   so was left helpless, having no more money to spend. Then she came to
   the great Physician, without money or price, and was healed by him,
   Luke viii. 43, 44. Before Christ would answer the request of the woman
   of Canaan, he first seemed utterly to deny her, and humbled her, and
   brought her to own herself worthy to be called a dog; and then he
   showed her mercy, and received her as a dear child, Matt. xv. 22,. &c.
   The apostle Paul, before a remarkable deliverance, was "pressed out of
   measure above strength, insomuch that he despaired even of life; but
   had the sentence of death in himself, that he might not trust in
   himself, but in God that raiseth the dead,". 2 Cor. i. 8, 9, 10. There
   was first a great tempest, and the ship was covered with the waves, and
   just ready to sink, and the disciples were brought to cry to Jesus,
   Lord, save us, we perish; then the winds and seas were rebuked, and
   there was a great calm, Matt. viii. 24-26. The leper, before he was
   cleansed, must have his mouth stopped, by a covering on his upper lip,
   and was to acknowledge his great misery and utter uncleanness, by
   rending his clothes, and crying, Unclean, unclean, Lev. xiii. 45. And
   backsliding Israel, before God heals them, are brought to "acknowledge
   that they have sinned, and have not obeyed the voice of the Lord; to
   see that they lie down in their shame, and that confusion covers them;
   that in vain is salvation hoped for from the hills, and from the
   multitude of mountains," and that God only can save them, .Jer. iii.
   23, 24, 25. Joseph, who was sold by his brethren, and therein was a
   type of Christ, brings his brethren into great perplexity and distress,
   to reflect on their sin, and to say, we are verily guilty, and at last
   to resign up themselves entirely into his hands for bondmen. Then he
   reveals himself to them, as their brother and their saviour.

   If we consider those extraordinary manifestations which God made of
   himself to saints of old, we shall find that he commonly first
   manifested himself in a way which was terrible, and then by those
   things that were comfortable. So it was with Abraham; first, a horror
   of great darkness fell upon him, and then God revealed himself to him
   in sweet promises, Gen. xv. 12, 13. So it was with Moses at mount
   Sinai; first, God appeared to him in all the terrors of his dreadful
   majesty, so that Moses said, I exceedingly fear and quake; and then he
   made all his goodness to pass before him, and proclaimed his name, The
   Lord God gracious and merciful, &c. So it was with Elijah; first, there
   is a stormy wind, and earthquake, and devouring fire, and then a still,
   small, sweet voice, 1 Kings xix. So it was with Daniel; he first saw
   Christ's countenance as lightning, that terrified him, and caused him
   to feint away; and then he is strengthened and refreshed with such
   comfortable words as these, "O Daniel, a man greatly beloved," Dan. x.
   So it was with the apostle John, Rev. i. There is an analogy observable
   in God's dispensations and deliverances which he works for his people,
   and the manifestation which he makes of himself to them, both ordinary
   and extraordinary.

   But there are many things in Scripture which more directly show, that
   this is God's ordinary manner in working salvation for the souls of
   men; and in the manifestations he makes of himself and of his mercy in
   Christ, in the ordinary works of his grace on the hearts of sinners.
   The servant that owed his prince ten thousand talents, is first held to
   his debt. The king pronounces sentence of condemnation upon him, and
   commands him to be sold, and his wife and children, that payment be
   made. Thus he humbles him, and brings him to own the whole debt to be
   just; and then forgives him all. The prodigal son spends all he has, is
   brought to see himself in extreme circumstances, to humble himself, and
   own his unworthiness, before he is relieved and feasted by his father,
   Luke xv. Old inveterate wounds must be searched to the bottom, in order
   to healing: and to this the Scripture compares sin, the wound of the
   soul, and speaks of healing this wound without thus searching it, as
   vain and deceitful, Jer. viii. 11. Christ, in the work of his grace on
   the hearts of men, is compared to rain on the mown grass, grass that is
   cut down with a scythe, Psal. lxxii. 6. representing his refreshing,
   comforting influences on the wounded spirit. Our first parents, after
   they had sinned, were first terrified with God's majesty and justice,
   and had their sin, with its aggravations, set before them by their
   Judge, before they were relieved by the promise of the seed of the
   woman. Christians are spoken of as those "that have fled for refuge, to
   lay hold on the hope set before them,". Heb. vi. 18. which
   representation implies great fear, and sense of danger preceding. To
   the like purpose, Christ is called "a hiding-place from the wind, and a
   covert from the tempest, and as rivers of water in a dry place, and as
   the shadow of a great rock in a weary land, Isa. xxxii. And it seems to
   be the natural import of the word gospel, glad tidings, that it is news
   of deliverance and salvation, after great fear and distress. There is
   all reason to suppose, that God deals with particular believers, as he
   dealt with his church, which he first made to hear his voice in the
   law, with terrible thunders and lightnings, and kept her under that
   schoolmaster, to prepare her for Christ; and then comforted her with
   the joyful sound of the gospel from mount Sion. So likewise John the
   Baptist came to prepare the way for Christ, and prepare men's hearts
   for his reception, by showing them their sins, and by bringing the
   self-righteous Jews off from their own righteousness, telling them that
   they were a generation of vipers, and showing them their danger of the
   wrath to come, telling them that the axe was laid at the root of the
   trees, &c.

   If it be indeed God's manner, (and I think the foregoing considerations
   show that it undoubtedly is,) before he gives men the comfort of a
   deliverance from their sin and misery, to give them a considerable
   sense of the greatness and dreadfulness of those evils, and their
   extreme wretchedness by reason of them; surely it is not unreasonable
   to suppose, that persons, at least oftentimes, while under these views,
   should have great distresses and terrible apprehensions of mind. For
   let it be considered what these evils are, of which they have a view;
   viz. great and manifold sins, against the infinite majesty of the great
   jehovah, and the suffering of the fierceness of his wrath to all
   eternity. And we have many plain instances in Scripture, of persons
   that have actually been brought into extreme distress by such
   convictions, before they have received saving consolations: as the
   multitude at Jerusalem, who were Acts ii. 37. "pricked in their heart,
   and said unto Peter, and the rest of the apostles, Men and brethren,
   what shall we do?" The apostle Paul trembled, and was astonished,
   before he was comforted; and the jailor "called for a light, sprang in,
   and came trembling, and fell down before Paul and Silas, and said,
   Sirs, what must I do to be saved?" [444]

   From these things it appears to be very unreasonable in professing
   Christians, to make this an objection against the truth and spiritual
   nature of their comfortable and joyful affections, viz. that they
   follow such awful apprehensions and distresses as have been mentioned.

   On the other hand, it is no evidence that comforts and joys are right,
   because they succeed great terrors, and amazing fears of hell. [445]
   This seems to be what some persons lay great weight upon; esteeming
   great terrors an evidence of a great work of the law wrought on the
   heart, well preparing the way for solid comfort: not considering that
   terror, and a conviction of conscience, are different things. For
   though convictions of conscience often cause terror; yet they do not
   consist in it; and terrors often arise from other causes. Convictions
   of conscience, through the influences of God's Spirit, consist in
   conviction of sinfulness in heart and practice, and of the dreadfulness
   of sin, as committed against a God of terrible majesty, infinite
   holiness and hatred of sin, and strict justice in punishing of it. But
   some persons have frightful apprehensions of hell--a dreadful pit ready
   to swallow them up, flames just ready to lay hold of them, and devils
   all around ready to seize them--who at the same time seem to have very
   little proper light of conscience, really convincing them of their
   sinfulness of heart and life. The devil, if permitted, can terrify men
   as well as the Spirit of God. It is a work natural to him, and he has
   many ways of doing it in a manner tending to no good. He may
   exceedingly affright persons by impressing on them many external images
   and doleful ideas; as of a countenance frowning, a sword drawn, black
   clouds of vengeance, words of an awful doom pronounced, [446] hell
   gaping, devils coming, and the like--not in order to convince persons
   of things that are true, and revealed in the word of God, but--to lead
   them to vain and groundless determinations; as that their day is past,
   that they are reprobated, that God is implacable, that he has come to a
   resolution immediately to cut them off, &c.

   And the terrors of some persons are very much owing to their particular
   constitution and temper. Nothing is more manifest, than that some
   persons are of such a temper and frame, that their imaginations are
   strongly impressed with every thing they are affected with; and the
   impression on the imagination re-acts on the affection, and raises that
   still higher. Affection and imagination act reciprocally one on
   another, till their affection is raised to a vast height; so the person
   is swallowed up, and loses all possession of himself. [447]

   Some speak of a great sight they have of their wickedness, who really,
   when the matter comes to be well examined, are found to have little or
   no convictions of conscience. They speak of a dreadful hard heart, and
   how it lies like a stone; when truly they have none of those things in
   their minds or thoughts, wherein the hardness of their heart really
   consists. They speak of a dreadful load and sink of sin, a heap of
   black and loathsome filthiness within them; when, if the matter be
   carefully inquired into, they have not in view any thing wherein the
   corruption of nature does truly consist. Nor have they any thought of
   particular things wherein their hearts are sinfully defective, or fall
   short of what ought to be in them. And many think they have great
   convictions of their actual sins, who truly have none. They tell you
   that their sins are set in order before them, they see them stand
   encompassing them round, with a frightful appearance; when really they
   are not affected with the aggravations of any one of their sins.

   And if persons have had great terrors which really have been from the
   awakening and convincing influences of the Spirit of God, it doth not
   thence follow that their terrors must needs issue in true comfort. The
   unmodified corruption of the heart may quench the Spirit of God, (after
   he has been striving,) by leading men to presumptuous and self-exalting
   hopes and joys, as well as otherwise. It is not every woman who is
   really in travail, that brings forth a real child; but it may be a
   monstrous production, without the form or properties of human nature.
   Pharaoh's chief baker, after he had lain in the dungeon with Joseph,
   had a vision that raised his hopes, and he was lifted up out of the
   dungeon, as well as the chief butler; but it was to be hanged.

   But if comforts and joys not only come after great terrors and
   awakenings, but with an appearance of such preparatory convictions and
   humiliations, and brought about very distinctly, by such steps, and in
   such a method, as has frequently been observable in true converts; this
   is no certain sign that the light and comforts which follow are true
   and saving; for these following reasons:

   First, As the devil can counterfeit all the saving operations and
   graces of the Spirit of God, so he can counterfeit those operations
   that are preparatory to grace. If Satan can counterfeit those effects
   of God's Spirit which are special, divine, and sanctifying; so that
   there shall be a very great resemblance, in all that can be observed by
   others; much more easily may he imitate those works of God's Spirit
   which are common, and of which men, while they are yet his own
   children, are the subjects. These works are in no wise so much above
   him as the other. There are no works of God that are so high and
   divine, above the powers of nature, and out of the reach of the power
   of all creatures, as those works of his Spirit whereby he forms the
   creature in his own image, and makes it to be a partaker of the divine
   nature. But if the devil can be the author of such resemblances of
   these as have been spoken of, without doubt he may of those that are of
   an infinitely inferior kind. And it is abundantly evident in fact, that
   there are false humiliations, and false submissions, as well as false
   comforts. [448] How far was Saul brought, though a very wicked man, and
   of a haughty spirit, when he (though a great king) was brought, in
   conviction of his sin, all in tears, weeping aloud, before David his
   own subject--one whom he had for a long time mortally hated, and openly
   treated as an enemy--crying out, "Thou art more righteous than I: for
   thou hast rewarded me good, whereas I have rewarded thee evil!" [449]
   And at another time, "I have sinned, I have played the fool, I have
   erred exceedingly,". 1 Sam. xxiv. 16, 17. and chap. xxvi. 21. And yet
   Saul seems then to have had very little of the influences of the Spirit
   of God, it being after God's Spirit had departed from him, and an evil
   spirit from the Lord troubled him. And if this proud monarch, in a pang
   of affection, was brought to humble himself so low, before a subject
   that he hated; there doubtless may be appearances of great conviction
   and humiliation in men, before God, while they yet remain enemies to
   him, and though they finally continue so. There is oftentimes in men,
   who are terrified through fears of hell, a great appearance of their
   being brought off from their own righteousness, when they are not
   brought off from it in all ways. They have only exchanged some ways of
   trusting in their own righteousness, for others that are more secret
   and subtle. Oftentimes a great degree of discouragement, as to many
   things they used to depend upon, is taken for humiliation: and that is
   called a submission to God, which is no absolute submission, but has
   some secret bargain in it, that it is hard to discover.

   Secondly, If the operations and effects of the Spirit of God, in the
   convictions and comforts of true converts, may be sophisticated, then
   the order of them may be imitated. If Satan can imitate the things
   themselves, he may easily put them one after another, in such a certain
   order. If the devil can make A, B, and C, it is as easy for him to put
   A first, and B next, and C next, as to range them in a contrary order.
   The nature of divine things is harder for the devil to imitate, than
   their order. He cannot exactly imitate divine operations in their
   nature, though his counterfeits may be very much like them in external
   appearance; but he can exactly imitate their order. When counterfeits
   are made, there is no divine power needful in order to the placing one
   of them first, and another last. And therefore no order or method of
   operations and experiences, is any certain sign of their divinity. That
   only is to be trusted to, as a certain evidence of grace, which Satan
   cannot do, and which it is impossible should be brought to pass by any
   power short of divine.

   Thirdly, We have no certain rule to determine how far God's own Spirit
   may go in those operations and convictions which in themselves are not
   spiritual and saving. There is no necessary connexion, in the nature of
   things, between any thing that a natural man may experience, while in a
   state of nature, and the saving grace of God's Spirit. And if there be
   no connexion in the nature of things, then there can be no known and
   certain connexion at all, unless it be by divine revelation. But there
   is no revealed certain connexion between a state of salvation, and any
   thing that a natural man can be the subject of, before he believes in
   Christ. God has revealed no certain connexion between salvation and any
   qualifications in men, but only grace and its fruits. And therefore we
   do not find any legal convictions, or comforts following these legal
   convictions, in any certain method or order, ever once mentioned in the
   Scripture, as certain signs of grace, or things peculiar to the saints;
   although we do find gracious operations and effects themselves so
   mentioned thousands of times. Which should be enough with Christians,
   who are willing to have the word of God, rather than their own
   philosophy, and experiences, and conjectures, as their sufficient and
   sure guide in things of this nature.

   Fourthly, Experience confirms that persons seeming to have convictions
   and comforts following one another in such a method and order, as is
   frequently observable in true converts, is no certain sign of grace.
   [450] I appeal to all those ministers in this land, who have had much
   occasion of dealing with souls, in the late extraordinary season,
   whether there have not been many who do not prove well, that have given
   a fair account of their experiences, and have seemed to be converted
   according to rule, i. e. with convictions and affections, succeeding
   distinctly and exactly, in that order and method, which has been
   ordinarily insisted on, as the order of the operations of the Spirit of
   God in conversion.

   But as this distinctness, as to method, is no certain sign that a
   person is converted; so, being without it is no evidence that a person
   is not converted. For, though it might be made evident to a
   demonstration, on scripture principles, that a sinner cannot be brought
   heartily to receive Christ as his Saviour, who is not convinced of his
   sin and misery, his own emptiness and helplessness, and his just desert
   of eternal condemnation--and therefore such convictions must be some
   way implied in what is wrought in his soul--yet nothing proves it to be
   necessary, that all those things which are implied or presupposed in an
   act of faith in Christ, must be plainly and distinctly wrought in the
   soul, in so many successive and separate works of the Spirit, that
   shall be each one manifest, in all who are truly converted. On the
   contrary, (as Mr. Shepard observes,) sometimes the change made in a
   saint, at first work, is like a confused chaos; so that the saints know
   not what to make of it. The manner of the Spirit's proceeding in them
   that are born of the Spirit, is very often exceeding mysterious and
   unsearchable: we, as it were, hear the sound of it, the effect is
   discernible; but no man can tell whence it came, or whither it went.
   And it is oftentimes as difficult to know the way of the Spirit in the
   new birth, as in the first birth: Eccl. xi. 5. "Thou knowest not what
   is the way of the Spirit, or how the bones do grow in the womb of her
   that is with child: even so thou knowest not the works of God, that
   worketh all." The ingenerating of a principle of grace in the soul,
   seems in Scripture to be compared to the conceiving of Christ in the
   womb, Gal. iv. 19. And therefore the church is called Christ's mother,
   Cant. iii. 11. And so is every particular believer, Matt. xii. 49, 50.
   And the conception of Christ in the womb of the blessed virgin, by the
   power of the Holy Ghost, seems to be a designed resemblance of the
   conception of Christ in the soul of a believer, by the power of the
   same Holy Ghost. And we know not what is the way of the Spirit, in the
   heart that conceives this holy child. The new creature may use that
   language in Psal. cxxxix. 14, 15. "I am fearfully and wonderfully made;
   marvellous are thy works, and that my soul knoweth right well. My
   substance was not hid from thee, when I was made in secret." Concerning
   the generation of Christ, both in his person, and also in the hearts of
   his people it may be said, as in Isa. liii. 8. "Who can declare his
   generation?" We know not the works of God, that worketh all. It is the
   glory of God to conceal a thing, (Prov. xxv. 2.) and to have his path
   as it were in the mighty waters, that his footsteps may not be known:
   and especially in the works of his Spirit on the hearts of men, which
   are the highest and chief of his works. And therefore it is said, Isa.
   xl. 13. "Who hath directed the Spirit of the Lord, or being his
   counsellor hath taught him?" It is to be feared that some have gone too
   far towards directing the Spirit of the Lord, and marking out his
   footsteps for him, and limiting him to certain steps and methods.
   Experience plainly shows that God's Spirit is unsearchable and
   untraceable, in some of the best of Christians, as to the method of his
   operations in their conversion. Nor does the Spirit of God proceed
   discernibly in the steps of a particular established scheme, one half
   so often as is imagined. A scheme of what is necessary, and according
   to a rule already received and established by common opinion, has a
   vast, though to many a very insensible, influence in forming men's
   notions of the steps and method of their own experiences. I know very
   well what their way is; for I have had much opportunity to observe it.
   Very often, at first, their experiences appear like a confused chaos,
   as Mr. Shepard expresses it: but then, those passages of their
   experience are picked out, that have most of the appearance of such
   particular steps that are insisted on; and these are dwelt upon in the
   thoughts, and from time to time, in the relation they give. These parts
   grow and brighten in their view; and others, being neglected, grow more
   and more obscure. What they have experienced is insensibly strained to
   bring all to an exact conformity to the scheme established. And it
   becomes natural for ministers, who have to deal with and direct them
   while insisting upon distinctness and clearness of method, to do so
   too. But yet there has been so much to be seen of the operations of the
   Spirit of God, of late, that they who have had much to do with souls,
   and are not blinded with a sevenfold vail of prejudice, must know that
   the Spirit is so exceeding various in his manner of operating; that in
   many cases it is impossible to trace him, or find out his way.

   What we have principally to do with, in our inquiries into our own
   state, or the directions we give to others, is the nature of that
   effect which God has brought to pass in the soul. As to the steps which
   the Spirit took to bring that effect to pass, we may leave them to him.
   We are often in Scripture expressly directed to try ourselves by the
   nature of the fruits; but no where by the Spirit's method of producing
   them. [451] Many greatly err in their notions of a clear work of
   conversion; calling that a clear work, where the successive steps of
   influence and method of experience is clear: whereas that indeed is the
   clearest work, (not where the order of doing is clearest, but,) where
   the spiritual and divine nature of the work done, and effect wrought,
   is most clear.
     __________________________________________________________________

   [444] Acts xvi. 29.

   [445] Mr. Shepard speaks of "men's being cast down as low as hell by
   sorrow, and lying under chains, quaking in apprehension of terror to
   come, and then raised up to heaven in joy, not able to live; and yet
   not rent from lust; and such are objects of pity now, and are like to
   be the objects of terror at the great day."-- Parable of the Ten
   Virgins P. i. p. 125.

   [446] "The way of the Spirit's working, when it does convince men, is
   by enlightening natural conscience. The Spirit does not work by giving
   a testimony, but by assisting natural conscience to do its work.
   Natural conscience is the instrument in the hand of God, to accuse,
   condemn, terrify. and to urge to duty. The Spirit of God leads men into
   the consideration of their danger, and makes them to be affected
   therewith, Prov. xx. 27.' The spirit of man is the candle of the Lord,
   searching all the inward parts of the belly.'" Stoddard's Guide to
   Christ, p. 44.

   [447] The famous Mr. Perkins distinguishes between "those sorrows that
   come through convictions of conscience, and melancholic passions
   arising only from mere imaginations, strongly conceived in the brain;
   which he says, usually come on a sudden, like lightning into a house."
   Vol. i. of his works, p. 385.

   [448] The venerable Stoddard observes, "A man may say, that now he can
   justify God however he deals with him, and not be brought off from his
   own righteousness; and that some men do justify God, from a partial
   conviction of the righteousness of their condemnation; conscience takes
   notice of their sinfulness, and tells them that they may be righteously
   damned; as Pharaoh, who justified God, Exod. ix. 27. And they give some
   kind of consent to it, but many times it does not continue, they have
   only a pang upon them, that usually dies away after a little time."
   --Guide to Christ, p. II.

   [449] 1 Sam. xxiv. 17.

   [450] Mr. Stoddard, who had much experience of things of this nature,
   long ago observed, that converted and unconverted men cannot be
   certainly distinguished by the account they give of their experience;
   the same relation of experiences being common to both. And that many
   persons have given a fair account of a work of conversion, that have
   carried well in the eye of the world for several years, but have not
   proved well at last. Appeal to the Learned, p. 75, 76.

   [451] Mr. Shepard, speaking of the soul's closing with Christ, says,
   "As a child cannot tell how his soul comes into it, nor it may be when;
   but afterwards it sees and feels that life; so that he were as bad as a
   beast, that should deny an immortal soul; so here." Parable of the Ten
   Virgins, Part II. p. 171. "If the man do not know the time of his
   conversion, or first closing with Christ; the minister may not draw any
   peremptory conclusion from thence, that he is not godly." Stoddard's
   Guide to Christ, p. 83. " Do not think there is no compunction, or
   sense of sin, wrought in the soul because you cannot so clearly discern
   and feel it; nor the time of the working, and first beginning of it. I
   have known many that have come with their complaints, that they were
   never humbled, they never felt it so; yet there it hath been, and many
   times they have seen it, by the other spectacles, and blessed God for
   it" Shepard's Sound Believer, page 38. The late impression in Boston.
     __________________________________________________________________

      SECT. IX.

   It is no certain sign that affections have in them the nature of true
   religion, or that they have not, that they dispose persons to spend
   much time in religion, and to be zealously engaged in the external
   duties of worship.

   This has, very unreasonably, of late been looked upon as an argument
   against the religious affections of some, that they spend so much time
   in reading, praying, singing, hearing sermons, and the like. It is
   plain from the Scripture, that it is the tendency of true grace to
   cause persons very much to delight in such religious exercises. True
   grace had this effect on Anna the prophetess; Luke ii. 37. "She
   departed not from the temple, but served God with fastings and prayers
   night and day." And grace had this effect upon the primitive Christians
   in Jerusalem; Acts ii. 46, 47. "And they continuing daily with one
   accord in the temple, and breaking bread from house to house, did eat
   their meat with gladness and singleness of heart, praising God." Grace
   made Daniel delight in the duty of prayer, and solemnly to attend it
   three times a day: as it also did David, Psal. lv. 17. "Evening,
   morning, and at noon, will I pray." Grace makes the saints delight in
   singing praises to God: Psal. cxxxv. 3. "Sing praises unto his name,
   for it is pleasant." And cxlvii. 1. "Praise ye the Lord: for it is good
   to sing praises unto our God; for it is pleasant, and praise is
   comely." It also causes them to delight to hear the word of God
   preached: it makes the gospel a joyful sound to them, Psal. lxxxix. 15.
   and makes the feet of those who publish these good tidings, to be
   beautiful;Isa. lii. 7. "How beautiful upon the mountains are the feet
   of him that bringeth good tidings!" &c. It makes them love God's public
   worship; Psal. xxvi. 8. "Lord, I have loved the habitation of thy
   house, and the place where thine honour dwelleth." And Psal. xxvii. 4..
   "One thing have I desired of the Lord, that will I seek after, that I
   may dwell in the house of the Lord all the days of my life, to behold
   the beauty of the Lord, and to inquire in his temple." Psal. lxxxiv. 1,
   2. &c. "How amiable are thy tabernacles, O Lord of hosts! my soul
   longeth, yea, even fainteth for the courts of the Lord.--Yea, the
   sparrow hath found an house, and the swallow a nest for herself, where
   she may lay her young, even thine altars, O Lord of hosts, my King and
   my God. Blessed are they that dwell in thy house: they will be still
   praising thee. Blessed is the man in whose heart are the ways of them,
   who passing through the valley of Baca,--go from strength to strength,
   every one of them in Zion appeareth before God. --Ver. 10. "A day in
   thy courts is better than a thousand."

   This is the nature of true grace. But yet, on the other hand, persons
   being disposed to abound and to be zealously engaged in the external
   exercises of religion, and to spend much time in them, is no sure
   evidence of grace; because such a disposition is found in many who have
   no grace. So it was with the Israelites of old, whose services were
   abominable to God; they attended the new moons, and sabbaths, and
   calling of assemblies; and spread forth their hands, and made many
   prayers, Isa. i. 12-15. So it was with the Pharisees; they made long
   prayers, and fasted twice a week. False religion may cause persons to
   be loud and earnest in prayer: Isa. lviii. 4. "Ye shall not fast as ye
   do this day, to cause your voice to be heard on high." That religion
   which is not spiritual and saving, may cause men to delight in
   religious duties and ordinances: Isa. lviii. 2. "Yet they seek me
   daily, and delight to know my ways, as a nation that did righteousness,
   and forsook not the ordinance of their God: they ask of me the
   ordinances of justice: they take delight in approaching to God." It may
   cause them to take delight in hearing the word of God preached; as it
   was with Ezekiel's hearers, Ezek. xxxiii. 31, 32. "And they come unto
   thee as the people cometh, and they sit before thee as my people, and
   they hear thy words, but they will not do them: for with their mouth
   they show much love, but their heart goeth after their covetousness.
   And lo, thou art unto them as a very lovely song of one that hath a
   pleasant voice, and can play well on an instrument: for they hear thy
   words, but they do them not." Herod heard John the Baptist gladly, Mark
   vi. 20. and others of his hearers, for a season, rejoiced in his light,
   John v. 35. So the stony-ground hearers heard the word with joy.

   Experience shows, that persons, from false religion, may be abundant in
   the external exercises of religion; yea, to give themselves up to them,
   and devote almost their whole time to them. Formerly, a sort of people
   were very numerous in the Romish church, called recluses, who forsook
   the world, and utterly abandoned the society of mankind. They shut
   themselves up close in a narrow cell, with a vow never to stir out of
   it, nor to see the face of any, (unless that they might be visited in
   case of sickness,) but to spend all their days in the exercises of
   devotion and converse with God. There were also in old time, great
   multitudes called Hermites and Anchorites, who left the world in order
   to spend all their days in lonesome deserts, and to give themselves up
   to religious contemplations and exercises of devotion. Some sorts of
   them had no dwellings, but the caves and vaults of the mountains, and
   no food, but the spontaneous productions of the earth.--I once lived,
   for many months, next door to a Jew, (the houses adjoining one to
   another,) and had much opportunity daily to observe him; who appeared
   to me the devoutest person that ever I saw in my life; great part of
   his time being spent in acts of devotion, at his eastern window, which
   opened next to mine, seeming to be most earnestly engaged, not only in
   the day-time, but sometimes whole nights.
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      SECT. X.

   Nothing can be certainly known of the nature of religious affections,
   that they much dispose persons with their mouths to praise and glorify
   God.

   This indeed is implied in what has been just now observed, of abounding
   and spending much time in the external exercises of religion, and was
   also hinted before; but because many seem to look upon it as a bright
   evidence of gracious affection, when persons appear greatly disposed to
   praise and magnify God, to have their mouths full of his praises, and
   affectionately to be calling on others to praise and extol him, I
   thought it deserved a more particular consideration.

   No Christian will make it an argument against a person that he seems to
   have such a disposition. Nor can it reasonably be looked upon as an
   evidence for a person, if those things which have been already observed
   and proved be duly considered: viz. that persons, without grace, may
   have high affections towards God and Christ, and that there may be
   counterfeits of all kinds of gracious affection. But it will appear
   more evidently and directly, that this is no certain sign of grace, if
   we consider what instances the Scripture gives us of it in those that
   were graceless. We often have an account of this, in the multitude that
   were present when Christ preached and wrought miracles; Mark ii. 12.
   "And immediately he arose, took up his bed, and went forth before them
   all, insomuch that they were all amazed, and glorified God, saying, We
   never saw it on this fashion." So Matt. ix. 8. and Luke v. 26. Also
   Matt. xv. 31. "Insomuch that the multitude wondered when they saw the
   dumb to speak, the maimed to be whole, the lame to walk, and the blind
   to see: and they glorified the God of Israel." So we are told, that on
   occasion of Christ raising the son of the widow of Nain, Luke vii. 16.
   "There came a fear on all: and they glorified God, saying, That a great
   prophet is risen up among us; and, That God hath visited his people."
   So we read of their glorifying Christ, or speaking exceeding highly of
   him, Luke iv. 15. "And he taught in their synagogues, being glorified
   of all." And how did they praise him with loud voices, crying, "Hosanna
   to the Son of David, Hosanna in the highest; blessed is he that cometh
   in the name of the Lord," a little before he was crucified! And after
   Christ's ascension, when the apostles had healed the impotent man, we
   are told, that all man glorified God for that which was done, Acts iv.
   21. When the Gentiles in Antioch of Pisidia, heard from Paul and
   Barnabas, that God would reject the Jews, and take the Gentiles to be
   his people in their room, they were affected with this goodness of God
   to the Gentiles, and glorified the word of the Lord. Yet, all that did
   so were not true believers; but only a certain elect number of them; as
   is intimated, Acts xiii. 48. "And when the Gentiles heard this, they
   were glad, and glorified the word of the Lord: and as many as were
   ordained to eternal life, believed." Israel, at the Red sea, sang God's
   praise; but soon forgat his works. And the Jews in Ezekiel's time, with
   their mouth showed much love, while their heart went after their
   covetousness. And it is foretold of false professors, and real enemies
   of religion, that they should show a forwardness to glorify God; Isa.
   lxvi. 5. "Hear the word of the Lord, ye that tremble at his word; Your
   brethren that hated you, that cast you out for my name's sake, said,
   Let the Lord be glorified."

   It is no certain sign that a person is graciously affected, if in the
   midst of hopes and comforts he is greatly affected with God's unmerited
   mercy to him that is so unworthy, and seems greatly to extol and
   magnify free grace. Those that yet remain with unmortified pride and
   enmity against God, may--when they imagine that they have received
   extraordinary kindness from God--deplore their unworthiness, and
   magnify God's undeserved goodness to them. Yet this may arise from no
   other conviction of their ill-deservings, and from no higher principle,
   than Saul had, who--while he remained with unsubdued pride and enmity
   against David--was brought, though a king, to acknowledge his
   unworthiness, and cry out, I have played the fool, I have erred
   exceedingly. And with what great affection and admiration does he
   magnify and extol David's unmerited and unexampled kindness to him, 1
   Sam. xxv. 16-19. and xxvi. 21. Nebuchadnezzar is affected with God's
   dispensations, and praises, extols, and honours the King of heaven; and
   both he, and Darius, in their high affections, call upon all nations to
   praise God, Dan. iii. 28-30. and iv. 1-3. 34, 35, 37. and vi. 25-27.
     __________________________________________________________________

      SECT. XI.

   It is no sign that affections are right, or that they are wrong, that
   they make persons exceeding confident.

   It is an argument with some, that persons are deluded if they pretend
   to be assured of their good estate, and to be carried beyond all
   doubting of the favour of God, supposing that there is no such thing to
   be expected, as a full and absolute assurance of hope; unless it be in
   some very extraordinary circumstances; as in the case of martyrdom. But
   this is contrary to the doctrine of protestants, which has been
   maintained by their most celebrated writers against the papists; and
   contrary to the plainest scripture evidence. It is manifest, that it
   was a common thing for the saints of whom we have a particular account
   in Scripture, to be assured. God, in the plainest and most positive
   manner, revealed and testified his special favour to Noah, Abraham,
   Isaac, Jacob, Moses, Daniel, and others. Job often speaks of his
   sincerity and uprightness with the greatest imaginable confidence and
   assurance, often calling God to witness it; and says plainly, "I know
   that my Redeemer liveth, and that I shall see him for myself, and not
   another,". Job xix. 25,. &c. David throughout the book of Psalms,
   speaks without hesitancy, and in the most positive manner, of God as
   his God; glorying in him as his portion and heritage, his rock and
   confidence, his shield, salvation, high tower, and the like. Hezekiah
   appeals to God, as one that knew he had walked before him in truth, and
   with a perfect heart, 2 Kings xx. 3. Jesus Christ, in his dying
   discourse with his eleven disciples, John xiv-xvi. (which was as it
   were Christ's last will and testament to his disciples and to his whole
   church,) often declares his special and everlasting love to them, in
   the plainest and most positive terms; and promises them a future
   participation with him in his glory, in the most absolute manner. And
   he tells them, at the same time, that he does so to this end, that
   their joy might be full; John xv. 11. "These things have I spoken unto
   you, that my joy might remain in you, and that your joy might be full."
   See also at the conclusion of his whole discourse, chap. xvi. 33.
   "These things have I spoken unto you, that in me ye might have peace.
   In the world ye shall have tribulation: but be of good cheer, I have
   overcome the world." Christ was not afraid of speaking too plainly and
   positively to them; he did not desire to hold them in the least
   suspense. And he concluded that last discourse, with a prayer in their
   presence; wherein he speaks positively to his Father of those eleven
   disciples, as having savingly known him, believed in him, and received
   and kept his word. He declares, that they were not of the world; that
   for their sakes he sanctified himself; and that his will was, that they
   should be with him in his glory. And tells his Father, that he spake
   these things in his prayer, to the end, that his joy might be fulfilled
   in them, ver. 13. By these things it is evident, that it is agreeable
   to Christ's designs, that there should be sufficient provision made,
   for his saints to have full assurance of their future glory.

   The apostle Paul, through all his epistles, speaks in an assured
   strain; ever asserting his special relation to Christ, his Lord,
   Master, and Redeemer, with his interest in, and expectation of, the
   future reward. It would be endless to take notice of all places that
   might be enumerated; I shall mention but three or four: Gal. ii. 20.
   "Christ liveth in me: and the life which I now live in the flesh, I
   live by the faith of the Son of God, who loved me, and gave himself for
   me." Phil. i. 21. "For me to live is Christ, and to die is gain." 2
   Tim. i. 12. "I know whom I have believed, and I am persuaded that he is
   able to keep that which 1 have committed unto him against that day." 2
   Tim. iv. 7, 8. "I have fought a good fight, I have finished my course,
   I have kept the faith. Henceforth there is laid up for me a crown of
   righteousness, which the Lord, the righteous Judge, will give me at
   that day."

   The nature of the covenant of grace, and God's declared ends in the
   appointment and constitution of things in that covenant, plainly show
   it to be God's design to make ample provision for the saints having an
   assured hope of eternal life, while living here upon earth. For so are
   all things ordered in that covenant, that every thing might be made
   sure on God's part. The covenant is ordered in all things and sure: the
   promises are most full, very often repeated, and various ways
   exhibited; there are many witnesses, and many seals; and God has
   confirmed his promises with an oath. God's declared design in all this
   is, that the heirs of the promises might have an undoubting hope, and
   full joy, in an assurance of their future glory. Heb. vi. 17, 18.
   "Wherein God willing more abundantly to show unto the heirs of promise
   the immutability of His counsel, confirmed it by an oath: that by two
   immutable things, in which it was impossible for God to lie, we might
   have a strong consolation, who have fled for refuge to lay hold upon
   the hope set before us." But all this would be in vain, for any such
   purpose as the saints' strong consolation, and their hope of obtaining
   future glory, if their interest in those sure promises in ordinary
   cases were not attainable. For God's promises and oaths, let them be as
   sure as they will, cannot give strong hope and comfort to any
   particular person, any further than he can know that those promises are
   made to him. And in vain is provision made in Jesus Christ, that
   believers might be perfect, as pertaining to the conscience, Heb. ix.
   9. if assurance of freedom from the guilt of sin is not attainable.

   It further appears, that assurance is attainable in ordinary cases, in
   that all Christians are directed to give all diligence to make their
   calling and election sure, and are told now they may do it, 2 Pet. i.
   5-8. And it is spoken of as a thing very unbecoming Christians, and an
   argument of something very blamable in them, not to know whether Christ
   be in them or no, 2 Cor. xiii. 5. "Know ye not your ownselves, how that
   Jesus Christ is in you, except ye be reprobates?" And it is implied,
   that it is a very blamable negligence in Christians, if they practise
   Christianity after such a manner as to remain uncertain of the reward,
   1 Cor. ix. 26. "I therefore so run, as not uncertainly." And, to add no
   more, it is manifest, that Christians knowing their interest in the
   saving benefits of Christianity, is a thing ordinarily attainable,
   because the apostles tell us by what means Christians (and not only
   apostles and martyrs) were wont to know this; 1 Cor. ii. 12. "Now we
   have received, not the spirit of the world, but the Spirit which is of
   God; that we might know the things that are freely given to us of God."
   And 1 John ii. 3. "And hereby we do know that we know him, if we keep
   his commandments." And ver. 5. "Hereby know we that we are in him."
   Chap. iii. 14. "We know that we have passed from death unto life,
   because we love the brethren." Verse 19. "Hereby we know that we are of
   the truth, and shall assure our hearts before him." Verse 24. "Hereby
   we know that he abideth in us, by the Spirit which he hath given us."
   (So chap. iv. 13. and chap. v. 2, 19.)

   Therefore it must needs be very unreasonable to determine, that persons
   are hypocrites, and their affections wrong, because they seem to be out
   of doubt respecting their own salvation, and their affections seem to
   banish all fears of hell.

   On the other hand, it is no sufficient reason to determine that men are
   saints, and their affections gracious, because they are attended with
   confidence that their state is good, and their affections divine. [452]
   Nothing can be certainly argued from their confidence, how great and
   strong soever it be. A man may boldly call God his Father, and commonly
   speak in the most bold, familiar, and appropriating language in prayer,
   My Father, my dear Redeemer, my sweet Saviour, my beloved, and the
   like. He may use the most confident expressions before men, about the
   goodness of his state; such as, "I know certainly that God is my
   Father: I know so surely as there is a God in heaven, that he is my
   God; I know I shall go to heaven, as well as if I were there; I know
   that God is now manifesting himself to my soul, and is now smiling upon
   me." He may seem to have done for ever with any inquiry or examination
   into his state, as a thing sufficiently known, and out of doubt, and to
   contemn all that so much as intimate that there is reason to doubt
   whether all is right. Yet such things are no signs at all that it is
   indeed what he is confident it is. [453] --Such an over-bearing,
   high-handed, and violent sort of confidence as this, affecting to
   declare itself with a most glaring show in the sight of men, has not
   the countenance of a true christian assurance. It savours more of the
   spirit of the Pharisees, who never doubted but that they were saints,
   the most eminent of saints, and were bold to thank God for the great
   distinction he had made between them and other men. And when Christ
   intimated that they were blind and graceless, they despised the
   suggestion; John ix. 40. "And some of the Pharisees which were with
   him, heard these words, and said unto him, Are we blind also?" If they
   had more of the spirit of the publican--who, in a sense of his
   exceeding unworthiness, stood afar off, and durst not so much as lift
   up his eyes to heaven, but smote on his breast, condemning himself as a
   sinner--their confidence would have more resembled one who humbly
   trusts and hopes in Christ, and has no confidence in himself.

   If we do but consider what the hearts of natural men are, what
   principles they are under, what blindness and deceit, what
   self-flattery, self-exaltation, and self-confidence reigns there, we
   need not at all wonder that their high opinion of themselves, and
   confidence of their happy circumstances, are as high and strong as
   mountains, and as violent as a tempest. For what should hinder, when
   once conscience is blinded, convictions are killed, false affections
   high, and those forementioned principles let loose? When, moreover,
   these principles are prompted by false joys and comforts, excited by
   some pleasing imaginations impressed by Satan, transforming himself
   into an angel of light?

   When once a hypocrite is thus established in a false hope, he has not
   those things to cause him to call his hope in question, that oftentimes
   are the occasion of doubting to true saints; as, first, he has not that
   cautious spirit, that great sense of the vast importance of a sure
   foundation, and that dread of being deceived. The comforts of the true
   saints increase awakening and caution, and a lively sense how great a
   thing it is to appear before an infinitely holy, just, and omniscient
   Judge. But false comforts put an end to these things, and dreadfully
   stupify the mind. Secondly, The hypocrite has not the knowledge of his
   own blindness, and the deceitfulness of his own heart, and that mean
   opinion of his own understanding, that the true saint has. Those that
   are deluded with false discoveries and affections, are evermore highly
   conceited of their light and understanding. Thirdly, The devil does not
   assault the hope of the hypocrite, as he does the hope of a true saint.
   The devil is a great enemy to a true Christian's hope, not only because
   it tends greatly to his comfort, but also because it is of a holy,
   heavenly nature, greatly tending to promote and cherish grace in the
   heart, and a great incentive to strictness and diligence in the
   Christian life. But he is no enemy to the hope of a hypocrite, which
   above all things establishes his interest in him. A hypocrite may
   retain his hope without opposition, as long as he lives, the devil
   never attempting to disturb it. But there is perhaps no true Christian
   but what has his hope assaulted by him. Satan assaulted Christ himself,
   upon this, whether he were the Son of God or no: and the servant is not
   above his Master, nor the disciple above his Lord. It is enough for the
   disciple, who is most privileged in this world, to be as his Master.
   Fourthly, He who has a false hope, has not that sight of his own
   corruptions which the saint has. A true Christian has ten times so much
   to do with his heart and its corruptions, as a hypocrite. The sins of
   his heart and practice appear to him in their awful blackness; they
   look dreadful: and it often appears a very mysterious thing, that any
   grace can be consistent with such corruption, or should be in such a
   heart. But a false hope hides corruption, covers it all over, and the
   hypocrite looks clean and bright in his own eyes.

   There are two sorts of hypocrites: one such as are deceived with their
   outward morality and external religion; many of whom are professed
   Arminians, in the doctrine of justification: and the other, such as are
   deceived with false discoveries and elevations. These last often cry
   down works and men's own righteousness, and talk much of free grace;
   but at the same time make a righteousness of their discoveries and
   humiliation, and exalt themselves to heaven with them. These two kinds
   of hypocrites Mr. Shepard, in his exposition of the Parable of the Ten
   Virgins, distinguishes by the names of legal and evangelical
   hypocrites; and often speaks of the latter as the worst. And it is
   evident, that the latter are commonly by far the most confident in
   their hope, and are with the most difficulty brought off from it. I
   have scarcely known an instance of such an one that has been
   undeceived. The chief grounds of the confidence of many of them, are
   impulses and supposed revelations, (sometimes with texts of Scripture,
   and sometimes without,) like what many of late have had concerning
   future events. These impulses about their good estate they call the
   witness of the Spirit; entirely misunderstanding the nature of the
   witness of the Spirit, as I shall show hereafter. Those who have had
   visions and impulses about other things, have generally had such things
   as they are desirous and fond of, revealed to them: and no wonder that
   persons who give heed to such things, have the same sort of visions or
   impressions about their own eternal salvation. Why may they not suppose
   a revelation made to them, that their sins are forgiven them, that
   their names are written in the book of life, that they are in high
   favour with God, &c. and especially when they earnestly seek, expect,
   and wait for evidence of their election and salvation this way, as the
   surest and most glorious evidence of it? Neither is it any wonder, that
   when they have such a supposed revelation of their good estate, it
   raises in them the highest degree of confidence of it. It is found by
   abundant experience, that those who are led away by impulses and
   imagined revelations, are extremely confident. They suppose, that the
   great JEHOVAH has declared these and those things to them; and having
   his immediate testimony, a strong confidence is the highest virtue.
   Hence they are bold to say, I know this or that; --I know certainly;--I
   am as sure as that I have a being, and the like: and they despise all
   argument and inquiry into the case. And it is easy to be accounted for,
   that impressions and impulses about that which is so pleasing, so
   suiting their self-love and pride, as their being the dear children of
   God, should make them strongly confident: especially when, with their
   impulses and revelations, they have high affections, which they take to
   be the most eminent exercises of grace. I have known several persons,
   who have had a fond desire of something of a temporal nature, through a
   violent passion that has possessed them; they have earnestly wished it
   should come to pass, and have met with many discouragements in it; but
   at last have had an impression, or supposed revelation, that they
   should obtain what they sought. They have looked upon this as a sure
   promise from the Most High, which has made them most ridiculously
   confident, against all manner of reason to convince them to the
   contrary, and all events working against them. And nothing hinders, but
   that persons who are seeking their salvation may be deceived by the
   like delusive impressions, and be made confident the same way.

   The confidence of many of this sort, whom that Mr. Shepard calls
   evangelical hypocrites, is like the confidence of some mad men, who
   think they are kings: they will maintain it against all manner of
   reason and evidence. And in one sense, it is much more immovable than a
   truly gracious assurance; a true assurance is not upheld, but by the
   soul being kept in a holy frame, and grace maintained in lively
   exercise. If the actings of grace do much decay in the Christian, and
   he falls into a lifeless frame, he loses his assurance: but this
   confidence of hypocrites will not be shaken by sin; they (at least some
   of them) will maintain their boldness in their hope, in the most
   corrupt frames and wicked ways; which is a sure evidence of their
   delusion. [454]

   And here I cannot but observe, that there are certain doctrines often
   preached to the people, which need to be delivered with more caution
   and explanation than they frequently are; for as they are by many
   understood, they tend greatly to establish this delusion and false
   confidence of hypocrites. The doctrines I speak of are those of
   Christians living by faith, not by sight: their giving glory to God, by
   trusting him in the dark; living upon Christ, and not upon experiences;
   not making their good frames the foundation of their faith. These are
   excellent and important doctrines indeed, rightly understood, but
   corrupt and destructive, as many understand them. The Scripture speaks
   of our living or walking by faith, and not by sight, in no other way
   than these, viz. When we are governed by a respect to eternal things,
   which are the objects of faith, and are not seen, and not by a respect
   to temporal things, which are seen; when we believe things revealed,
   that we never saw with bodily eyes; and also exercise faith in the
   promise of future things, without yet seeing or enjoying the things
   promised, or knowing the way how they can be fulfilled. This will be
   easily evident to any one that looks over the Scriptures, which speak
   of faith in opposition to sight. [455] But this doctrine, as it is
   understood by many, is, that Christians ought firmly to believe and
   trust in Christ, without spiritual light; even although they are in a
   dark, dead frame, and for the present, have no spiritual experiences or
   discoveries. It is truly the duty of those who are thus in darkness to
   come out of darkness into light, and to believe. But that they should
   confidently believe and trust, while they yet remain without spiritual
   light or sight, is an antiscriptural and absurd doctrine.

   The Scripture is ignorant of any such faith in Christ of the operation
   of God, that is not founded in a spiritual sight of Christ. That
   believing on Christ, which accompanies a title to everlasting life, is
   a seeing the Son, and believing on him, John vi. 40. True faith in
   Christ is never exercised, any further than persons behold as in a
   glass the glory of the Lord, and have the knowledge of the glory of God
   in the face of Jesus Christ, 2 Cor. iii. 18. and iv. 6. They into whose
   minds the light of the glorious gospel of Christ, who is the image of
   God, does not shine, they believe not, 2 Cor. iv. 4. That faith, which
   is without spiritual light, is not the faith of the children of the
   light and of the day; but the presumption of the children of darkness.
   And therefore to press and urge them to believe, without any spiritual
   light or sight, tends greatly to help forward the delusions of the
   prince of darkness. Men not only cannot exercise faith without some
   spiritual light, but they can exercise faith only just in such
   proportion as they have spiritual light. Men will trust in God no
   further than they know him: and they cannot be in the exercise of faith
   in him, further than they have a sight of his fulness and faithfulness
   in exercise. Nor can they have the exercise of trust in God, any
   further than they are in a gracious frame. They that are in a dead
   carnal frame, doubtless ought to trust in God; because that would be
   the same thing as coming out of their bad frame, and turning to God:
   but to exhort men confidently to trust in God, and so hold up their
   hope and peace, though they are not in a gracious frame, and continue
   still to be so, is the same thing, in effect, as to exhort them
   confidently to trust in God, but not with a gracious trust: and what is
   that but a wicked presumption? It is just as impossible for men to have
   a strong or lively trust in God, when they have no lively exercises of
   grace, or sensible christian experiences, as it is for them to be in
   the lively exercises of grace, without the exercises of grace!

   It is true, that it is the duty of God's people to trust in him when in
   darkness, even though they remain still in darkness, in one sense, viz.
   when the aspects of his providence are dark, and look as though God had
   forsaken them, and did not hear their prayers. Many clouds gather, many
   enemies surround them with a formidable aspect, threatening to swallow
   them up, and all events of providence seem to be against them. All
   circumstances seem to render the promise of God difficult to be
   fulfilled, but he must be trusted out of sight, i. e. when we cannot
   see which way it is possible for him to fulfil his word. Every thing
   but God's mere word makes it look unlikely, so that if persons believe,
   they must hope against hope. Thus the ancient patriarchs, and thus the
   psalmist, Jeremiah, Daniel, Shadrach, Meshech, and Abednego, and the
   apostle Paul, gave glory to God by trusting him in darkness. We have
   many instances of such a glorious, victorious faith in the eleventh of
   the Hebrews. But how different a thing is this, from trusting in God,
   without spiritual sight, and being at the same time in a dead and
   carnal frame!

   Spiritual light may be let into the soul in one way, when it is not in
   another; and so there is such a thing as the saints trusting in God,
   and also knowing their good estate, when they are destitute of some
   kinds of experience. For instance, they may have clear views of God's
   all-sufficiency and faithfulness, and so may confidently trust in him,
   and know that they are his children; and" yet not have those clear and
   swept ideas of his love, as at other times. Thus it was with Christ
   himself in his last passion. They may also have views of God's
   sovereignty, holiness, and all-sufficiency, enabling them quietly to
   submit to him, and to exercise a sweet and most encouraging hope in his
   fulness, when they are not satisfied of their own good estate. But how
   different things are these, from confidently trusting in God, without
   spiritual light or experience!

   Those who thus insist on persons' living by faith, when they have no
   experience, and are in very bad frames, are also very absurd in their
   notions of faith. What they mean by faith is, believing that they are
   in a good estate. Hence they count it a dreadful sin for them to doubt
   of their state, whatever frames they are in, and whatever wicked things
   they do, because it is the great and heinous sin of unbelief; and he is
   the best man, and puts most honour upon God, that maintains his hope of
   his good estate the most confidently and immovably, when he has the
   least light or experience; that is to say, when he is in the worst
   frame and way; because forsooth, that it is a sign that he is strong in
   faith, giving glory to God, and against hope believes in hope. But from
   what Bible do they learn this notion of faith, that it is a man's
   confidently believing that he is in a good estate? [456] If this be
   faith, the Pharisees had faith in an eminent degree; some of whom
   Christ teaches, committed the unpardonable sin against the Holy Ghost.
   The Scripture represents faith, as that by which men are brought into a
   good estate; and therefore it cannot be the same thing, as believing
   that they are already in a good estate. To suppose that faith consists
   in persons' believing that they are in a good estate, is in effect the
   same thing, as to suppose that faith consists in a person's believing
   that he has faith, or in believing that he believes!

   Indeed persons' doubting of their good estate, may in several respects
   arise from unbelief. It may be from unbelief, or because they have so
   little faith, that they have so little evidence of their good estate.
   If they had more experience of the actings of faith, and so more
   experience of the exercise of grace, they would have clearer evidence
   that their state was good; and so their doubts would be removed. And
   their doubting of their state may be from unbelief thus, when though
   there be many things that are good evidences of a work of grace in
   them, yet they doubt very much whether they are really in a state of
   favour with God, because it is they, those that are so unworthy, and
   have done so much to provoke God to anger against them. Their doubts in
   such a case arise from unbelief, as they arise from want of a
   sufficient sense of, and reliance on, the infinite riches of God's
   grace, and the sufficiency of Christ for the chief of sinners. They may
   also be from unbelief, when they doubt of their state, because of the
   mystery of God's dealings with them. They are not able to reconcile
   such dispensations with God's favour to them. Some doubt whether they
   have any interest in the promises, because from the aspect of
   providence, they appear so unlikely to be fulfilled; the difficulties
   in the way are so many and great. Such doubting arises from want of
   dependence upon God's almighty power, and his knowledge and wisdom, as
   infinitely above theirs. But yet, in such persons their unbelief, and
   their doubting of their state, are not the same thing; though one
   arises from the other.

   Persons may be greatly to blame for doubting of their state, on such
   grounds as these; and they may be to blame, that they have no more
   grace, and no more of its present exercises, to be an evidence to them
   of the goodness of their state. Men are doubtless to blame for being in
   a dead, carnal frame; but when they are in such a frame, and have no
   sensible experience of the exercises of grace, but on the contrary, are
   very much under the prevalence of their lusts, and an unchristian
   spirit, they are not to blame for doubting of their state. It is as
   impossible, in the nature of things, that a holy and christian hope
   should be kept alive in its clearness and strength, in such
   circumstances, as it is to keep the light in the room, when the candle
   that gives it is put out; or to maintain the bright sunshine in the
   air, when the sun is gone down. Distant experiences, when darkened by
   present prevailing lust and corruption, will never keep alive a
   gracious confidence and assurance. If the one prevail, the other
   sickens and decays upon it. Does any one attempt to nourish and
   strengthen a little child by repeated blows on the head with a hammer?
   Nor is it at all to be lamented, that persons doubt of their state in
   such circumstances; but on the contrary, it is desirable and every way
   best that they should. It is agreeable to that wise and merciful
   constitution of things which God hath established. For so hath God
   constituted things, in his dispensations towards his own people, that
   when their lore decays, and the exercises of it become weak, fear
   should arise. They need fear then to restrain them from sin, to excite
   them to care for the good of their souls, and so to stir them up to
   watchfulness and diligence in religion. But God hath so ordered, that
   when love rises, and is in vigorous exercise, then fear should vanish,
   and be driven away; for then they need it not, having a higher and more
   excellent principle in exercise, to restrain them from sin, and stir
   them up to duty. No other principles will ever make men conscientious,
   but one of these two, fear or love: and therefore, if one of these
   should not prevail as the other decayed, God's people when fallen into
   dead and carnal frames, when love is asleep, would be lamentably
   exposed indeed. Hence, God has wisely ordained, that these two opposite
   principles of love and fear, should rise and fall, like the two
   opposite scales of a balance; when one rises the other sinks. Light and
   darkness unavoidably succeed each other; if light prevail so much does
   darkness cease, and no more; and if light decay, so much does darkness
   prevail. So it is in the heart of a child of God; if divine love decay
   and fall asleep, and lust prevail, the light and joy of hope goes out,
   and dark fear arises; and if, on the contrary, divine love prevail, and
   come into lively exercise, this brings in the brightness of hope, and
   drives away black lust and fear with it Love is the spirit of adoption,
   or the childlike principle, if that slumbers, men fell under fear,
   which is the spirit of bondage, or the servile principle and so on the
   contrary And if love, or the spirit of adoption, be earned to a great
   height, it quite drives away all fear, and gives full assurance, 1 John
   iv. 18. "There is no fear in love, but perfect love casteth out fear."
   These two opposite principles of lust and holy love, bring fear or hope
   into the hearts of God's children, just in proportion as they prevail,
   that is, when left to their own natural influence, without something
   adventitious or accidental intervening, as the distemper of melancholy,
   doctrinal ignorance, prejudices of education, wrong instruction, false
   principles, peculiar temptations, &c

   Fear is cast out by the Spirit of God, no other way than by the
   prevailing of love nor is it ever maintained by his Sprint, but when
   love is asleep. At such a time, in vain is all the saint's
   self-examinations, and poring on past experience, in order to establish
   his peace, and get assurance for it is contrary to the nature of
   things, as God hath constituted them, that he should have assurance at
   such a time

   They therefore directly thwart God's wise and gracious constitution of
   things, who exhort others to be confident in their hope, when in dead
   frames, under a notion of living by faith, and not by light, and
   hunting God in the dark, and living upon Christ, and not upon
   experiences, and who warn them not to doubt of their good estate lest
   they should be guilty of the dreadful sin of unbelief. It has a direct
   tendency to establish the most presumptuous hypocrites, and to prevent
   their ever calling their state in question, how much soever wickedness
   rages--reigns in their hearts, and prevails in their lives--under a
   notion of honouring God, by hoping against hope, and confidently
   trusting in God, when things look very dark And, doubtless, vast has
   been the mischief that has been done this way.

   Persons cannot be said to forsake Christ, and live on their
   experiences, merely because they use them as evidences of grace, for
   there are no other evidences that they can take. But then may persons
   be said to live upon their experiences, when they make a righteousness
   of them, and when, instead of keeping their eye on God's glory, and
   Christ's excellency, they turn it on themselves. They entertain their
   minds by viewing their own attainments, their high experiences, and the
   great things they have met with, which are bright and beautiful in
   their own eyes They are rich and increased with goods in their own
   apprehensions, and think that God has as admiring an esteem of them, on
   the same account, as they have of themselves. This is living on
   experiences, and not on Christ, and is more abominable in the sight of
   God, than the gross immoralities of those who make no pretences to
   religion. But this is a far different thing from improving experiences
   as evidences of an interest in a glorious Redeemer.
     __________________________________________________________________

   [452] "O professor, look carefully to your foundation: be not
   high-minded, but fear. You have, it may be, done and suffered many
   things in and for religion; you have excellent gifts and sweet
   comforts; a warm zeal for God, and high confidence of your integrity:
   all this may be right, for ought that I, or (it may be) you know: but
   yet, it is possible it may be false also. You have sometimes judged
   yourselves, and pronounced yourselves upright; but remember your final
   sentence is not yet pronounced by your Judge. And what if God weigh you
   over again, in his more equal balance, and should say, Mene, Tekel,
   Thou art weighed in the balance, and art found wanting? What a
   confounded man wilt thou be, under such a sentence! Quae resplendent in
   conspectu hominis, sordent in conspectu Judicis; Things that are highly
   esteemed of men, are an abomination in the sight of God: he seeth not
   as men seeth. Thy heart may be false, and thou not know it: yea, it may
   be false, and thou strongly confident of its integrity."--Flavel's
   Touchstone of Sincerity, chap. ii. sect. 5. "Some hypocrites are a
   great deal more confident than many saints."-- Stoddard's Discourse on
   the way to know Sincerity and Hypocrisy. p. 128.

   [453] "Doth the work of faith in some believers, bear upon its
   top-branches, the full ripe fruits of a blessed assurance? Lo, what
   strong confidence, and high-built persuasions of an interest in God,
   have sometimes been found in unsanctified ones! Yea, so strong may this
   false assurance be, that they dare boldly venture to go to the
   judgment-seat of God, and there defend it Doth the Spirit of God fill
   the heart of the assured believer with joy unshakable, and full of
   glory, giving them, through faith, a prelibation or foretaste of heaven
   itself, in those first-fruits of it? How near to this comes what the
   apostle supposes may be found in apostates!" Flavel's Husbandry
   Spiritualized, chap. xii.

   [454] * Mr. Shepard speaks of it. "as a presumptuous peace, that is not
   interrupted and broke by evil works." And says, that "the spirit will
   sigh, and not sing, in that bosom, whence corrupt dispositions and
   passions break out." And that, "though men in such frames may seem to
   maintain the consolation of the Spirit, and not suspect their
   hypocrisy, under pretence of trusting the Lord's mercy; yet they cannot
   avoid the ' condemnation of the world.'" Parable of the Ten Virgins,
   Part I. p. 139. Dr. Ames speaks of it as a thing, by which the peace of
   a wicked man may be distinguished from the peace of a godly man, "that
   the peace of a wicked man continues, whether be performs the duties of
   piety and righteousness or no; provided those crimes are avoided that
   appear horrid to nature itself." Cases of Conscience, lib. 111. chap.
   vii.

   [455] As 2 Cor. iv. 18. and v. 7. Heb. xi. 1, 8, 13, 17, 27, 29. Rom.
   viii. 24. John xx. 29.

   [456] "Men do not know that they are godly, by believing that they are
   godly. We know many things by faith, Heb. xi. 3. By faith we understand
   that the worlds were made by the word of God. Faith is the evidence of
   things not seen. Heb. xi. 1. Thus men know the Trinity of persons of
   the Godhead; that Jesus Christ is the Son of God; that he that believes
   in him will have eternal life: the resurrection of the dead. And if God
   should tell a saint that he has grace, he might know it by believing
   the word of God. But it is not this way, that godly men do know that
   they have grace. It is not revealed in the word, and the Spirit of God
   doth not testify it to particular persons." Stoddards Nature of Saving
   Conversions. p. 83, 84.
     __________________________________________________________________

      SECT XII.

   Nothing can be certainly concluded concerning the nature of religious
   affections, that the relations persons give of them, are very
   affecting.

   The true saints have not such a spirit of discerning, that they can
   certainly determine who are godly, and who are not. For though they
   know experimentally what true religion is, in the internal exercises of
   it, yet these are what they can neither feel nor see, in the heart of
   another. [457] There is nothing in others, that comes within their
   view, but outward manifestations and appearances, but the Scripture
   plainly intimates, that this way of judging what is in men by outward
   appearances is at best uncertain, and liable to deceit 1 Sam xvi. 7.
   "The Lord seeth not as man seeth, for man looketh on the outward
   appearance, but the Lord looketh on the heart." Isa xi. 3. "He shall
   not judge after the sight of his eyes, neither reprove after the
   hearing of his ears." [458] They commonly are but poor judges and
   dangerous counselors in soul cases, who are quick and peremptory in
   determining persons' states, vaunting themselves in their extraordinary
   faculty of discerning and distinguishing, in these great affairs, as
   though all was open and clear to them. They betray one of these three
   things, either that they have had but little experience, or are persons
   of a weak judgment, or that they have a great degree of pride and
   self-confidence, and so ignorance of themselves. Wise and experienced
   men will proceed with great caution in such an affair.

   When there are many probable appearances of piety in others, it is the
   duty of the saints to receive them cordially into their charity, to
   love, and rejoice in them, as their brethren in Christ Jesus. But yet
   the best of men may be deceived, when the appearances seem to them
   exceeding fair and bright, even so as entirely to gain their charity,
   and conquer their hearts. It has been a common thing in the church of
   God, for bright professors, received as eminent among the saints, to
   fall away and come to nothing. [459] And this we need not wonder at, if
   we consider the things already observed, things which may appear in men
   who are altogether graceless. Nothing hinders but that all these things
   may meet together in men, and yet they be without a spark of grace in
   their hearts. They may have religious affections of many kinds
   together, they may have a sort of affection towards God, that bears a
   great resemblance of real love to him. They may have a kind of love to
   the brethren, great appearances of admiration of God's perfections and
   works, sorrow for sin, reverence, submission, self-abasement,
   gratitude, joy, religious longings, and zeal for the interest of
   religion and the good of souls These affections may come after great
   awakenings and convictions of conscience , and there may be great
   appearances of a work of humiliation. Counterfeit love and joy, and
   other affections, may seem to follow one another, just in the same
   order that is commonly observable in the holy affections of true
   converts. And these religious affections may be earned to a great
   height, may cause abundance of tears, yea, may overcome the nature of
   those who are the subjects of them, and may make them affectionate,
   fervent, and fluent in speaking of the things of God, and dispose them
   to be abundant in it. They may have many sweet texts of Scripture, and
   precious promises, brought with great impression on their minds, and
   their affections may dispose them, with their mouths, to praise and
   glorify God in a very ardent manner, and fervently to call upon others
   to praise him, exclaiming against their unworthiness, and extolling
   free grace They may, moreover, dispose them to abound in the external
   duties of religion, such as prayer, hearing the word preached, singing,
   and religious conference, and these things attended with a great
   resemblance of christian assurance in its greatest height, when the
   saints mount on eagles' wings, above all darkness and doubting. I think
   it has been made plain, that there may be all these things, and yet
   nothing more than the common influences of the Sprint of God, joined
   with the delusions of Satan, and a wicked, deceitful heart. To which I
   may add, that all these things may be attended with a sweet natural
   temper, a good doctrinal knowledge of religion, a long acquaintance
   with the saints' way of expressing their affections and experiences,
   and a natural ability and subtlety in accommodating their expressions
   and manner of speaking to the dispositions and notions of the hearers,
   with a taking decency of expression and behaviour, formed by a good
   education. How great therefore may the resemblance be, as to all
   outward expressions and appearances, between a hypocrite and a true
   saint! Doubtless, it is the glorious prerogative of the omniscient God,
   as the great searcher of hearts, to be able well to separate between
   these sheep and goats. And what an indecent self-exaltation and
   arrogance is it, in poor fallible dark mortals, to pretend, that they
   can determine and know, who are really sincere and upright before God,
   and who are not.

   Many seem to lay great weight on that, and to suppose it to be what may
   determine them with respect to others' real piety, when they not only
   tell a plausible story, but when, in giving an account of their
   experiences, they make such a representation, and speak after such a
   manner, that they feel their talk; that is to say, when their talk
   seems to harmonize with their own experience, and their hearts are
   touched, affected, and delighted, by what they hear them say, and drawn
   out by it in dear love to them. But there is not that certainty in such
   things, and that full dependence to be laid upon them which many
   imagine. A true saint greatly delights in holiness; it is a most
   beautiful thing in his eyes; and God's work, in savingly renewing and
   making holy and happy a poor perishing soul, appears to him a most
   glorious work. No wonder, therefore, that his heart is touched, and
   greatly affected, when he hears another give a probable account of this
   work, wrought on his own heart, and when he sees in him probable
   appearances of holiness; whether those pleasing appearances have any
   thing real to answer them, or no. And if he use the same words, which
   are commonly used to express the affections of true saints, and tell of
   many things following one another in an order agreeable to the method
   of another's experience, and also speak freely and boldly, and with an
   air of assurance; no wonder that the other thinks his experiences
   harmonize with his own. And if besides all this, in giving his
   relation, he speak with much affection; and above all, if in speaking
   he show much affection, such affection as the Galatians did to the
   apostle Paul; these things will naturally have a powerful influence to
   affect and draw his hearer's heart, and open wide the doors of his
   charity towards him. David speaks as one who had felt Ahithophel's
   talk, and had once a sweet savour and relish of it. And therefore
   exceeding great was his surprise and disappointment, when he fell; it
   was almost too much for him. Psal. lv. 12-14. "It was not an
   enemy--then I could have borne it;--but it was thou, a man, mine equal,
   my guide, and mine acquaintance: we took sweet counsel together, and
   walked unto the house of God in company."

   It is with professors of religion, especially such as become so in a
   time of an outpouring of the Spirit of God, as it is with the blossoms
   in the spring; [460] there are vast numbers of blossoms upon the trees,
   which all look fair and promising; but yet very many of them never come
   to any thing. Many, in a little time, wither, drop off, and rot under
   the trees. Indeed, for a while, they look as beautiful and gay as
   others; and not only so, but smell sweet, and send forth a pleasant
   odour; so that we cannot certainly distinguish those blossoms which
   have in them that secret virtue which will afterwards appear in the
   fruit. We cannot tell which of them have that inward solidity and
   strength which shall enable them to bear, and cause them to be
   perfected by the hot summer sun that will dry up the others. It is the
   mature fruit, which comes afterwards, and not the beautiful colours and
   smell of the blossom, that we must judge by. So new converts,
   professedly so, in their talk about religious things, may appear fair,
   and be very savoury, and the saints may think they talk feelingly. They
   may relish their talk, and imagine they perceive a divine savour in it;
   and yet all may come to nothing.

   It is strange now hardly men are brought to be contented with the rules
   and directions Christ has given them, but they must needs go by other
   rules of their own inventing that seem to them wiser and better. I know
   of no directions or counsels which Christ ever delivered more plainly,
   than the rules he has given to guide us in our judging of others'
   sincerity; viz. that we should judge of the tree chiefly by the fruit.
   Yet this, it seems, will not do; but other ways are found out, which
   are imagined to be more distinguishing and certain. And woful have been
   the mischievous consequences of this arrogant setting up of men's
   wisdom, above the wisdom of Christ. I believe many saints have gone
   much out of the way of Christ's word, in this respect: and some of them
   have been chastised with whips, and (I had almost said) scorpions, to
   bring them back again. But many things which have lately appeared, and
   do now appear, may convince us, that ordinarily those who have gone
   farthest this way--that have been most highly conceited of their
   faculty of discerning, and have appeared most forward, peremptorily and
   suddenly to determine the state of men's souls--have been hypocrites,
   who have known nothing of true religion. In the parable of the wheat
   and tares, it is said, Matt. xiii. 26 .. "When the blade was sprung up,
   and brought forth fruit, then appeared the tares also." As though the
   tares were not discerned, nor distinguishable from the wheat, until
   then, as Mr. Flavel observes; [461] who mentions it as an observation
   of Jerome's, that wheat and tares are so much alike, until the blade of
   the wheat comes to bring forth the ear, that it is next to impossible
   to distinguish them. And then, Mr. Flavel adds, "How difficult soever
   it be to discern the difference between wheat and tares; yet doubtless
   the eye of sense can much easier discriminate them, than the most quick
   and piercing eye of man can discern the difference between special and
   common grace. For all saving graces in the saints, have their
   counterfeits in hypocrites; there are similar works in those, which a
   spiritual and very judicious eye may easily mistake for the saving and
   genuine effects of a sanctifying spirit."

   As it is the ear or the fruit which distinguishes the wheat from the
   tares, so this is the true Shibboleth, that he who stands as judge at
   the passages of Jordan, makes use of to distinguish those that shall
   pass over Jordan into the true Canaan, from those that should be slain
   at the passages. For the Hebrew word Shibboleth, signifies an ear of
   corn. And perhaps the more full pronunciation of Jephthah's friends,
   Shibboleth, may represent a full ear with fruit in it, typifying the
   fruits of the friends of Christ, the anti-type of Jephthah; and the
   more lean pronunciation of the Ephraimites, his enemies, may represent
   their empty ears, typifying the show of religion in hypocrites, without
   substance and fruit. This is agreeable to the doctrine we are
   abundantly taught in Scripture, viz. That he who is set to judge those
   that pass through death, whether they have a right to enter into the
   heavenly Canaan or no, or whether they should not be slain, will judge
   every man according to his works.

   We seem to be taught the same things, by the rules given for the
   priest's discerning of the leprosy. In many cases it was impossible for
   the priest to determine whether a man had the leprosy, or whether he
   were clean, by the most narrow inspection of the appearances upon him,
   until he had waited to see what the appearances would come to, and had
   shut up the person who showed himself, one seven days after another;
   and when he judged, he was to determine by the hair, which grew out of
   the spot that was showed him, which was as it were the fruit that it
   brought forth.

   And here, before I finish what I have to say under this head, I would
   say something to a strange notion some have of late been led away with,
   of certainly knowing the good estate that others are in--as though it
   were immediately revealed to them from heaven--by their love flowing
   out to them in an extraordinary manner. They argue thus, that their
   love, being very sensible and great, may be certainly known by them who
   feel it, to be a true christian love: and if it be a true christian
   love, the Spirit of God must be the author of it: and inasmuch as the
   Spirit of God--who knows certainly whether others are the children of
   God or no, and is a Spirit of truth--is pleased, by an uncommon
   influence upon them, to cause their love to flow out, in an
   extraordinary manner, towards such a person, as a child of God; it must
   needs be, that this infallible Spirit, who deceives none, knows that
   that person is a child of God. But such persons might be convinced of
   the falseness of their reasoning, if they would consider whether or no
   it be not their duty, and what God expressly requires of them, to love
   those as the children of God, who they think are the children of God,
   and of whom they have no reason to think otherwise, from all that they
   can see in them, though God, who searches the hearts, knows them not to
   be his children. If it be their duty, then it is good, and the want of
   it sin; and therefore, the Spirit of God may be the author of it.
   Surely, the Spirit of God, without being a spirit of falsehood, may in
   such a case assist a person to do his duty, and keep him from sin. But
   then, they argue from the uncommon degree and special manner, in which
   their love flows out to the person; which they think the Spirit of God
   never would cause, if he did not know the object to be a child of God.
   But then I would ask them, whether or no it is not their duty to love
   all such as they are bound to think are the children of God, from all
   that they can see in them, to a very great degree, though God, from
   other things which he sees, knows them not to be so. It is men's duty
   to love all whom they are bound in charity to look upon as the children
   of God, with a vastly dearer affection than they commonly do. As we
   ought to love Christ to the utmost capacity of our nature, so it is our
   duty to love those who we think are so near and dear to him as his
   members, with an exceeding dear affection, as Christ has loved us; and
   therefore it is sin in us not to love them so. We ought to pray to God
   that he would by his Spirit keep us from sin, and enable us to do our
   duty: and may not his Spirit answer our prayers, and enable us to do
   our duty, in a particular instance, without lying! If he cannot, then
   the Spirit of God is bound not to help his people to do their duty in
   some instances, because he cannot do it without being a spirit of
   falsehood. But surely God is so far a sovereign, that he may enable us
   to do our duty when he pleases, and on what occasion he pleases. When
   persons think others are his children, God may have other ends in
   causing their exceedingly endeared love to flow out to them, besides
   revealing to them whether their opinion of them be right or no. May he
   not have that merciful end in it, to enable them to do their duty, and
   to keep them from that dreadful, infinite evil, sin? And will they say,
   God shall not show them that mercy in such a case? If I am at a
   distance from home, and hear, that in my absence my house is burnt, but
   my family have, in some extraordinary manner, all escaped the flames;
   and every thing in the circumstances of the story, as I hear it, makes
   it appear very credible; would it not be sin in me, in such a case, not
   to feel a very great degree of gratitude to God, though the story in
   fact be not true? And is not God so sovereign, that he may, if he
   please, on that occasion, enable me to do my duty in a much further
   degree than I used to do it, and yet not incur the charge of
   deceitfulness, in confirming a falsehood?

   It is exceeding manifest, that a mistake may be the occasion of a
   gracious exercise, and consequently a gracious influence of the Spirit
   of God, by Rom. xiv. 6. "He that eateth to the Lord, he eateth, and
   giveth God thanks; and he that eateth not to the Lord, he eateth not,
   and giveth God thanks." The apostle is speaking of those who, through
   erroneous and needless scruples, avoided eating legally unclean meats.
   By this it is very evident, that there may be true exercises of grace,
   a true respect to the Lord, and particularly a true thankfulness, which
   may be occasioned by an erroneous judgment and practice. And
   consequently, an error may be the occasion of those truly holy
   exercises that are from the infallible Spirit of God. And if so, it is
   certainly too much for us to determine, to how great a degree the
   Spirit of God may give this holy exercise on such an occasion.

   This notion, of certainly discerning another's state by love flowing
   out, is not only not founded on reason or Scripture, but it is
   anti-scriptural, against the rules of Scripture; which--without saying
   a word of any such way of judging the state of others as this--direct
   us to judge chiefly by the fruits that are seen in them. The doctrines
   of Scripture plainly teach us, that the state of others, towards God,
   cannot be known by us, as in Rev. ii. 17. "To him that overcometh will
   I give to eat of the hidden manna, and I will give him a white stone,
   and in the stone a new name written, which no man knoweth, saving he
   that receiveth it." And Rom. ii. 29. "He is a Jew, which is one
   inwardly; and circumcision is that of the heart, in the spirit, and not
   in the letter, whose praise is not of men, but of God." By this last
   expression, whose praise is not of men, but of God, the apostle has
   respect to the insufficiency of men to judge concerning him, whether he
   be inwardly a Jew or no. They could easily see by outward marks,
   whether men were outwardly Jews, but it belongs to God alone to give a
   determining voice, respecting their inward state. This is confirmed by
   the same apostle's use of the phrase in 1 Cor. iv. 5. "Therefore judge
   nothing before the time, until the Lord come, who both will bring to
   light the hidden things of darkness, and will make manifest the
   counsels of the hearts: and then shall every man have praise of God."
   The apostle, in the two foregoing verses, says, "But with me it is a
   very small thing that I should be judged of you, or of man's judgment:
   yea, I judge not mine own self. For I know nothing by myself, yet am I
   not hereby justified: but he that judgeth me is the Lord." [462] It is
   further confirmed, because the apostle, in this second chapter to the
   Romans, directs his speech especially to those who had a high conceit
   of their own holiness, made their boast of God, were confident of their
   own power of discerning, that they knew God's will, and approved the
   things which were excellent, or tried the things that differ, (as in
   the margin,Rom. v. 18.) "They were confident that they were guides of
   the blind, and a light to them which are in darkness, instructors of
   the foolish, teachers of babes:" and so took upon them to judge others.
   (See ver. 1. and 17-20.)

   And how arrogant must their notion be, who imagine they can certainly
   know others' godliness, when that great apostle Peter pretends not to
   say any more concerning Sylvanus, than that he was a faithful brother,
   as he supposed! 1 Pet. v. 12. Though this Sylvanus appears to have been
   a very eminent minister of Christ, an evangelist, a famous light in
   God's church at that day, and an intimate companion of the apostles.
   (See 2 Cor. i. 19. 1 Thess. i. 1.and 2 Thess. i. 1.)
     __________________________________________________________________

   [457] Men may have the knowledge of their own conversion: the knowledge
   that other men have of it is uncertain because no man can look into the
   heart of another and see the workings of grace there Stoddard's Nature
   of Saving Conversion chap. xv. at the beginning.

   [458] Mr Stoddard observes That all viable signs are common to
   converted and unconverted men and a relation of experiences among the
   rest Appeal to the Learned p. 75. "O how hard is it for the eye of man
   to discern betwixt chaff and wheat and how many upright hearts are now
   censured whom God will clear! how many false hearts are now approved
   whom God will condemn! Men ordinarily have no convictive proofs but
   only probable symptoms which at most beget but a conjectural knowledge
   of another's state. And they that shall peremptorily judge either way
   may possibly wrong the generation of the upright or on the other side
   absolve and justify the wicked And truly considering what hath been
   said it is no wonder that dangerous mistakes are so frequently made in
   this matter. Flavel's Husbandry Spiritualized chap. xii.

   [459] ? "Be not offended if you see great cedars fall, stars fall from
   heaven, great professors die and decay: do not think they be all such:
   do not think that the elect shall fall. Truly, some are such that when
   they fall one would think a man truly sanctified might fall away as the
   Arminians think: 1 John ii. 19. They were not of us. I speak this
   because the Lord is shaking: and I look for great apostasies: for God
   is trying all his friends, through all the christian world. In Germany
   what profession was there! who would have thought it? The Lord who
   delights to manifest that openly which was bid secretly sends a sword
   and they fall." Shepard's Parab. Part I. p. 118, 119. "The saints may
   approve thee and God condemns thee; Rev. iii. 1. Thou hast a name that
   thou livest, and art dead. Men may say, There is a true Nathaniel; and
   God may say, There is a self-cozening Pharisee. Reader, thou hast heard
   of Judas and Demas, of Ananias and Sapphira, of Hymeneus and Philetus,
   once renowned and famous professors and thou hast heard how they proved
   at last." Flavel's Touchstone of Sincerity chap. ii. sect. 5.

   [460] A time of outpouring of the Spirit of God, reviving religion, and
   producing the pleasant appearances of it, in new converts, is in
   Scripture compared to this very thing, viz, the spring-season, when the
   benign influences of the heavens cause the blossoms to put forth. Cant
   ii. 11, 12.

   [461] Husbandry Spiritualized, chap. xii.

   [462] 1 Cor. iv. 3, 4.
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     __________________________________________________________________

  PART III.

   showing what are distinguishing signs of truly gracious and holy
   affections.
     __________________________________________________________________

      INTRODUCTORY REMARKS.

   I come now to take notice of some things, wherein those affections that
   are spiritual and gracious, differ from those that are not so.--But
   before I proceed directly to the distinguishing characters, I would
   previously mention some things which I desire may be observed,
   concerning the marks I shall lay down.

   1. I am far from undertaking to give such signs of gracious affections,
   as shall be sufficient to enable any certainly to distinguish true
   affections from false in others; or to determine positively which of
   their neighbours are true professors, and which are hypocrites. In so
   doing, I should be guilty of that arrogance which I have been
   condemning. It is plain that Christ has given rules to all Christians,
   to enable them to judge of those professors of religion, with whom they
   are concerned, so far as is necessary for their own safety, and to
   prevent their being led into a snare by false teachers, and false
   pretenders to religion. It is also beyond doubt, that the Scriptures
   abound with rules, which may be very serviceable to ministers, in
   counselling and conducting souls committed to their care, in things
   appertaining to their spiritual and eternal state. Yet it is also
   evident, that it was never God's design to give us any rules, by which
   we may certainly know, who of our fellow-professors are his, and to
   make a full and clear separation between sheep and goats. On the
   contrary, it was God's design to reserve this to himself, as his
   prerogative. And therefore no such distinguishing signs as shall enable
   Christians or ministers to do this, are ever to be expected to the
   world's end: for no more is ever to be expected from any signs found in
   the word of God, or gathered from it, than Christ designed them for.

   2. No such signs are to be expected, that shall be sufficient to enable
   those saints certainly to discern their own good estate, who are very
   low in grace, or are such as have much departed from God, and are
   fallen into a dead, carnal, and unchristian frame. It is not agreeable
   to God's design, (as already observed,) that such should know their
   good estate: nor is it desirable that they should; but on the contrary,
   it is every way best that they should not. We have reason to bless God,
   that he has made no provision that such should certainly know the state
   they are in, any other way, than by first coming out of their ill frame
   and way.

   Indeed it is not properly through the defect of the signs given in the
   word of God, that every saint living, whether strong or weak, and those
   who are in a bad frame, as well as others, cannot certainly know their
   good estate by them. For the rules in themselves are certain and
   infallible, and every saint has, or has had, those things in himself,
   which are sure evidences of grace; for every, even the least, act. of
   grace is so. But the difficulty comes through his defect to whom the
   signs are given. There is a twofold defect in that saint who is very
   low in grace, or in an ill frame, which makes it impossible for him to
   know certainly that he has true grace, by the best signs and rules
   which can be given him.

   First, A defect in the object, or the qualification to be viewed and
   examined. I do not mean an essential defect; because I suppose the
   person to be a real saint: but a defect in degree: grace being very
   small, cannot be clearly and certainly discerned and distinguished.
   Things that are very small we cannot clearly discern, as to their form,
   or distinguish them one from another; though as they are in themselves,
   their form may be very different. There is doubtless a great difference
   between the body of man, and the bodies of other animals, in the first
   conception in the womb: but yet, if we should view the different
   embryos, it might not be possible for us to discern the difference, by
   reason of the imperfect state of the object: but as it comes to greater
   perfection, the difference becomes very plain. The difference between
   creatures of very contrary qualities, is not so plainly to be seen
   while they are very young, even after they are actually brought forth,
   as in their more perfect state. The difference between doves and
   ravens, or doves and vultures, when they first come out of the egg, is
   not so evident; but as they grow to their perfection, it is exceeding
   great and manifest. The grace of those I am speaking of is mingled with
   so much corruption, which clouds and hides it, as makes it impossible
   to be known with certainty. Though different things before us, may have
   in themselves many marks thoroughly distinguishing them one from
   another; yet if we see them only in a thick smoke, it may nevertheless
   be impossible to distinguish them. A fixed star is easily
   distinguishable from a comet, in a clear sky; but if we view them
   through a cloud, it may be impossible to see the difference. When true
   Christians are in an ill frame, guilt lies on the conscience; which
   will bring fear, and so prevent the peace and joy of an assured hope.

   Secondly, There is in such a case a defect in the eye. As the
   feebleness of grace, and the prevalence of corruption, obscures the
   object; so it enfeebles the sight. Corruption in the soul darkens the
   sight as to all spiritual objects, of which grace is one. Sin is like
   some distempers of the eyes, that make things to appear of different
   colours from those which properly belong to them; or, like other
   distempers that put the mouth out of taste, so as to disable it from
   distinguishing good and wholesome food from bad, but every thing tastes
   bitter. Men in a corrupt and carnal frame, have their spiritual senses
   in but a poor plight for judging and distinguishing spiritual things.

   For these reasons, no signs that can be given will actually satisfy
   persons in such a case. Let the signs given be never so good and
   infallible, and clearly laid down, they will not serve them. It is like
   giving a man rules how to distinguish visible objects in the dark: the
   things themselves may be very different, and their difference may be
   very well and distinctly described to him; yet all is insufficient to
   enable him to distinguish them, because he is in the dark. And
   therefore many persons in such a case spend time in a fruitless labour,
   in poring on past experiences, and examining themselves by signs which
   they hear laid down from the pulpit, or read in books. There is other
   work for them to do, which, while they neglect, all their
   self-examinations are like to be in vain, if they should spend never so
   much time in them. The accursed thing is to be destroyed from their
   camp, and Achan to be slain; and until this be done they will be in
   trouble. It is not God's design that men should obtain assurance in any
   other way, than by mortifying corruption, increasing in grace, and
   obtaining the lively exercises of it. And although self-examination be
   a duty of great use and importance, and by no means to be neglected;
   yet it is not the principal means, by which the saints do get
   satisfaction of their good estate. Assurance is not to be obtained so
   much by self-examination, as by action. The apostle Paul sought
   assurance chiefly this way, even by forgetting the things that were
   behind, and reaching forth, unto those things that were, before,
   pressing towards the mark for the prize of the high calling of God in
   Christ Jesus; if by any means he might attain unto the resurrection of
   the dead. And it was by this means chiefly that he obtained assurance,
   1 Cor. ix. 26. "I therefore so run, as not uncertainly." He obtained
   assurance of winning the prize more by running than by considering. The
   swiftness of his pace, did more towards his assurance of a conquest,
   than the strictness of his examination. Giving all diligence to grow in
   grace, by adding to faith, virtue, &c. is the direction that the
   apostle Peter gives us, for making our calling and election sure, and
   having an entrance ministered to us abundantly into Christ's
   everlasting kingdom. Without this, our eyes will be dim, and we shall
   be as men in the dark; we cannot plainly see either the forgiveness of
   our sins past, or our heavenly inheritance that is future, and far off,
   2 Pet. i. 5-11.. [463]

   Therefore, though good rules to distinguish true grace from
   counterfeit, may tend to convince hypocrites, and be of great use to
   the saints, in many respects; and among other benefits, they may be
   very useful to them in order to remove many needless scruples, and
   establish their hope; yet I am far from pretending to lay down any such
   rules as shall be sufficient of themselves, without other means, to
   enable all true saints to see their good estate, or from supposing that
   they should be the principal means of their satisfaction.

   3. Nor is there much encouragement, from the experience of present or
   past times, to lay down rules or marks to distinguish between true and
   false affections, in hopes of convincing any considerable number of
   that sort of hypocrites, who have been deceived with great false
   discoveries and affections, and are once settled in false confidence.
   Such hypocrites are so conceited of their own wisdom, so blinded and
   hardened with self-righteousness, (but very subtle and secret, under
   the disguise of great humility,) and so invincible a fondness of their
   pleasing conceit, their great exaltation, that it usually signifies
   nothing at all to lay before them the most convincing evidences of
   their hypocrisy. Their state is indeed deplorable, and next to those
   that have committed the unpardonable sin. Some of this sort seem to be
   most out of the reach of means of conviction and repentance. But yet
   the laying down of good rules may be a means of convincing other kinds
   of hypocrites; and God is able to convince even this kind, and his
   grace is not to be limited, nor means to be neglected. Besides, such
   rules may be of use to the true saints, in order to detect false
   affections, which they may have mingled with true; and be a means of
   their religion becoming more pure, and like gold tried in the fire.
   Having premised these things, I now proceed directly to take notice of
   those things in which true religious affections are distinguished from
   false.
     __________________________________________________________________

   [463] "The way to know your godliness, is to renew the visible
   exercises of grace."--"The more visible exercises of grace are renewed,
   the more certain you will be. The more frequently these actings are
   renewed, the more abiding and confirmed your assurance will be."--"The
   more men's grace is multiplied the more their peace is multiplied; 2
   Pet. i. 2. Grace and peace be multiplied unto you, through the
   knowledge of God and Jesus Christ our Lord.'" Stoddard's Way to know
   Sincerity and Hypocrisy, p. 139, and 142.
     __________________________________________________________________

      SECT. I.

   Affections that arc truly spiritual and gracious, arise from those
   influences and operations on the heart, which are spiritual,
   supernatural, and divine.

   I will explain what I mean by these terms, whence will appear their use
   to distinguish between those affections which are spiritual, and those
   which are not so.--We find that true saints, or those persons who are
   sanctified by the Spirit of God, are in the New Testament called
   spiritual persons. And their being spiritual is spoken of as their
   peculiar character, and that wherein they are distinguished from those
   who are not sanctified. This is evident, because those who are
   spiritual are set in opposition to natural men, and carnal men. Thus
   the spiritual man and the natural man are set in opposition one to
   another, 1 Cor. ii. 14, 15. "The natural man receiveth not the things
   of the Spirit of God: for they are foolishness unto him: neither can he
   know them, because they are spiritually discerned. But he that is
   spiritual, judgeth all things." The Scripture explains itself to mean
   an ungodly man, or one that has no grace, by a natural man: thus the
   apostle Jude, speaking of certain ungodly men, that had crept in
   unawares among the saints, (ver. 4. of his epistle,) says, ver. 19.
   "There are sensual, having not the Spirit." This the apostle gives as a
   reason why they behaved themselves in such a wicked manner as he had
   described. Here the word NOT ENGLISH translated sensual, is the very
   same, which in 1 Cor. ii. 14, 15. is translated natural. In like
   manner, in the continuation of the same discourse, spiritual men are
   opposed to carnal men; which the connexion plainly shows mean the same,
   as spiritual men and natural men, in the foregoing verses; [464] "And
   I, brethren, could not speak unto you as unto spiritual, but as unto
   carnal;" i. e. as in a great measure unsanctified. [465] Now therefore,
   if by natural and carnal, in these texts, be intended unsanctified,
   then doubtless by spiritual, which is opposed thereto, is meant
   sanctified and gracious. And as the saints are called spiritual in
   Scripture, so we also find that there are certain properties,
   qualities, and principles, that have the same epithet given them. So we
   read of a spiritual mind, Rom. viii. 6, 7. of spiritual wisdom, Col. i.
   9. and of spiritual blessings, Eph. i. 3.

   Now it may be observed, that the epithet spiritual, in these and other
   parallel texts of the New Testament, is not used to signify any
   relation of persons or things to the spirit or soul of man, as the
   spiritual part of man, in opposition to the body, or material part.
   Qualities are not said to be spiritual, because they have their seat in
   the soul, and not in the body: for there are some properties that the
   Scripture calls carnal or fleshly, which have their seat as much in the
   soul, as those properties that are called spiritual, Thus pride and
   self-righteousness, and a man's trusting to its own wisdom, the apostle
   calls fleshly, Col. ii. 18. Nor are things called spiritual, because
   they are conversant about those things that are immaterial, and not
   corporeal. For so was the wisdom of the wise men, and princes of this
   world, conversant about spirits, and immaterial beings; yet the apostle
   speaks of them as natural men, totally ignorant of those things that
   are spiritual, 1 Cor. chap. ii. But it is with relation to the Holy
   Ghost, or Spirit of God, hat persons or things are termed spiritual, in
   the New Testament. Spirit, as the word is used to signify the third
   person in the Trinity, is the substantive, of which is formed the
   adjective spiritual in the Holy Scriptures. Thus christians are called
   spiritual persons, because they are born of the Spirit, and because of
   the indwelling and holy influences of the Spirit of God in them. And
   things are called spiritual as related to the Spirit of God; 1 Cor. ii.
   13, 14. "Which things also we speak, not in the words man's wisdom
   teacheth, but which the Holy Ghost teacheth; comparing spiritual things
   with spiritual. But the natural man receiveth not the things of the
   Spirit of God." Here the apostle himself expressly signifies, that by
   spiritual things, he means the things of the Spirit of God, and things
   which the Holy Ghost teacheth. The same is yet more abundantly apparent
   by viewing the whole context. Again, Rom. viii. 6. To be carnally
   minded, is death; to be spiritually minded, is life and peace. The
   apostle explains what he means by being carnally and spiritually
   minded, in what follows in the 9th verse, and shows that by being
   spiritually minded he means, having the indwelling and holy influences
   of the Spirit of God in the heart. But ye are not in the flesh, butIN
   the spirit, if so be the Spirit of God dwell in you. Now if any man
   have not the Spirit of Christ, he is none of his. The same is evident
   by all the context. But time would fail to produce all the evidence of
   this in the New Testament.

   And it must be here observed, that although it is with relation to the
   Spirit of God and his influences, that persons and things are called
   spiritual; yet not all those persons who are subject to any kind of
   influence of the Spirit of God, are ordinarily called so in the New
   Testament. They who have only the common influences of God's Spirit,
   are not so called, in the places cited above. It has been already
   proved, that by spiritual men is meant godly men, in opposition to
   natural, carnal, and unsanctified men. And it is most plain, that the
   apostle by spiritually minded, Rom. viii. 6. means graciously minded.
   And though the extraordinary gifts of the Spirit, which natural men
   might have, are sometimes called spiritual, because they are from the
   Spirit; yet natural men, whatever gifts of the Spirit they had, were
   not, in the usual language of the New Testament, called spiritual
   persons. For it was not by men's having the gifts, but the virtues of
   the Spirit, that they are called spiritual; as is apparent, by Gal. vi.
   l. "Brethren, if any man be overtaken in a fault, ye which are
   spiritual, restore such an one in the spirit of meekness." Meekness is
   one of those virtues which the apostle had just spoken of in the verses
   next preceding, showing what are the fruits of the Spirit. Those
   qualifications, therefore, are said to be spiritual in the language of
   the New Testament, which are truly gracious, and peculiar to the
   saints.

   Thus when we read of spiritual wisdom and understanding--as in Col. i.
   9. "We desire that ye may be filled with the knowledge of his will, in
   all wisdom and spiritual, understanding"--hereby is intended that
   wisdom which is gracious, and from the sanctifying influences of the
   Spirit of God. For, doubtless, by spiritual wisdom, is meant that which
   is opposite to what the Scripture calls natural wisdom; as the
   spiritual man is opposed to the natural man. And therefore spiritual
   wisdom is doubtless the same with that wisdom which is from above,
   James iii. 17. "The wisdom that is from above, is first pure, then
   peaceable, gentle,". &c. for this the apostle opposes to natural
   wisdom, ver. 15. "This wisdom descendeth not from above, but is
   earthly, sensual"--the last word in the original is the same that is
   translated natural, in 1 Cor. ii. 14.

   So that although natural men may be the subjects of many influences of
   the Spirit of God, as is evident by many scriptures, [466] yet they are
   not in the sense the Scripture spiritual persons; neither are any of
   those effects, common gifts, qualities, or affections, that are from
   the influence of the Spirit of God upon them, called spiritual things.
   The great difference lies in these two things.

   1. The Spirit of God is given to the true saints to dwell in them, as
   his proper lasting abode; and to influence their hearts, as a principle
   of new nature, or as a divine supernatural spring of life and action.
   The Scriptures represent .the Holy Spirit, not only as moving, and
   occasionally influencing, the saints, but as dwelling in them as his
   temple, his proper abode, and everlasting dwelling-place, (1 Cor. iii.
   16. 2 Cor. vi. 16. John xiv. 16,17.) And he is represented as being
   there so united to the faculties of the soul, that he becomes there a
   principle or spring of a new nature and life.

   So the saints are said to live by Christ living in them, Gal. ii. 20.
   Christ by his Spirit not only is in them, but lives in them; they live
   by his life. His Spirit is united to them, as a principle of life in
   them. They not only drink living water, but this living water becomes a
   well or fountain of water, in the soul, springing up into spiritual and
   everlasting life, John iv. 14. and thus becomes a principle of lire in
   them--this living water the evangelist himself explains to intend the
   Spirit of God, ( chap. vii. 38, 39.) The light of the Sun of
   righteousness does not only shine upon them, but is so communicated to
   them that they shine also, and become little images of that sun which
   shines upon them. The sap of the true vine is not only conveyed into
   them, as the sap of a tree may be conveyed into a vessel, but is
   conveyed as sap is from a tree into one of its living branches, where
   it becomes a principle of life. The Spirit of God being thus
   communicated and united to the saints, they are from thence properly
   denominated from it, and are called spiritual.

   On the other hand, though the Spirit of God may many ways influence
   natural men; yet because it is not thus communicated to them, as an
   indwelling principle, they do not derive any denomination or character
   from it; for there being no union, it is not their own. The light may
   shine upon a body that is very dark or black; and though that body be
   the subject of the light, yet, because the light becomes no principle
   of light to it, so as to cause the body to shine, hence that body does
   not properly receive its denomination from it, so as to be called a
   lightsome body. So the Spirit of God acting upon the soul only, without
   communicating itself to be an active principle in it, cannot denominate
   it spiritual. A body that continues black, may be said not to have
   light, though the light shines upon it: so natural men are said not to
   have the Spirit,Jude 19. sensual or natural, as the word is elsewhere
   rendered, having not the Spirit.

   2. Another reason why the saints and their virtues are called
   spiritual, (and which is the principal thing.) is, that the Spirit of
   God, dwelling as a vital principle in the souls, produces there those
   effects wherein he exerts and communicates himself in his own proper
   nature. Holiness is the nature of the Spirit of God, therefore he is
   called in Scripture the Holy Ghost. Holiness, which is as it were the
   beauty and sweetness of the divine nature, is as much the proper nature
   of the Holy Spirit, as heat is the nature of fire, or sweetness was the
   nature of that holy anointing oil, which was the principal type of the
   Holy Ghost in the Mosaic dispensation. Yea, I may rather say, that
   holiness is as much the proper nature of the Holy Ghost, as sweetness
   was the nature of the sweet odour of that ointment. The Spirit of God
   so dwells in the hearts of the saints, that he there, as a seed or
   spring of life, exerts and communicates himself, in this his sweet and
   divine nature. He makes the soul a partaker of God's beauty and
   Christ's joy, so that the saint has truly fellowship with the Father,
   and with his Son Jesus Christ, in thus having the communion or
   participation of the Holy Ghost. The grace which is in the hearts of
   the saints, is of the name nature with the divine holiness, though
   infinitely less in degree; as the brightness in a diamond which the sun
   shines upon, is of the same nature with the brightness of the sun, but
   only that it is as nothing to it in degree. Therefore Christ says, John
   iii. 6. "That which is born of the Spirit, is spirit," i. e. the grace
   that is begotten in the hearts of the saints, is something of the same
   nature with that Spirit, and so is properly called a spiritual nature;
   after the same manner as that which is born of the flesh is flesh, or
   that which is born of corrupt nature is corrupt nature.

   But the Spirit of God never influences the minds of natural men after
   this manner. Though he may influence them many ways, yet he never, in
   any of his influences, communicates himself to them in his own proper
   nature. Indeed he never acts disagreeably to his nature, either on the
   minds of saints or sinners: but the Spirit of God may act upon men
   agreeably to his own nature, and not exert his proper nature in the
   acts and exercises of their minds. The Spirit of God may act so, that
   his actions may be agreeable to his nature, and yet may not at all
   communicate himself in his proper nature, in the effect of that action.
   Thus, for instance, the Spirit of God moved upon the face of the
   waters, and there was nothing disagreeable to his nature in that
   action; but yet he did not at all communicate himself in that action,
   there was nothing of the proper nature of the Holy Spirit in that
   motion of the waters. And so he may act upon the minds of men many
   ways, and not communicate himself any more than when he acts on
   inanimate things.

   Thus, not only the manner of the Spirit's relation to the subject of
   his operations, is different; but the influence and operation itself,
   and the effect wrought, exceeding different. So that not only the
   persons are called spiritual, as having the Spirit of God dwelling in
   them; but those qualifications, affections, and experiences that are
   wrought in them by the Spirit, are also spiritual. Therein they differ
   vastly in their nature and kind from all that a natural man can be the
   subject of, while he remains in a natural state; and also from all that
   of which men or devils can be the authors. It is a spiritual work in
   this high sense; and therefore above all other works is peculiar to the
   Spirit of God. There is no work so high and excellent; for there is no
   work wherein God doth so much communicate himself, and wherein the mere
   creature hath, in so high a sense, a participation of God; so that it
   is expressed in Scripture by the saints being made partakers of the
   divine, nature, 2 Pet. i. 4. and having God dwelling in them, and they
   in God, 1 John iv. 12, 15, 16. and chap. iii. 21. and having Christ in
   them, John xvii. 21. Rom. viii. 10. being the temples of the living
   God, 2 Cor. vi. 16. living by Christ's life, Gal. ii. 20. being made
   partakers of God's holiness, Heb. xii. 10. having Christ's love
   dwelling in them, John xvii. 26. having his joy fulfilled in them, John
   xvii. 13. seeing light in God's light, and being made to drink of the
   river of God's pleasures, Ps. xxxvi. 8, 9. having fellowship with God,
   or communicating and partaking with him, (as the word signifies,) 1
   John i. 3. Not that the saints are made partakers of the essence, of
   God--or godded with God, and christed with Christ, according to the
   blasphemous language of some heretics--but, to use the scripture
   phrase, they are made partakers of God's fulness, (Eph. iii. 17-19.
   John i. 16.) that is, of God's spiritual beauty and happiness,
   according to the measure and capacity of a creature. So the word
   fulness signifies in scripture language. Grace in the hearts of the
   saints being therefore the most glorious work of God, wherein he
   communicates of the goodness of his nature, it is doubtless his
   peculiar work, and in an eminent manner above the power of all
   creatures. And this is what I mean by those influences that are divine,
   when I say, that truly gracious affections arise from those influences
   that are spiritual and divine.

   True saints only have that which is spiritual; others not only have not
   these communications of the Spirit in so high a degree as the saints,
   but have nothing of that nature or kind. For the apostle James tells
   us, that natural men have not the Spirit; and Christ teaches the
   necessity of a new birth, or a being born of the Spirit, from this,
   that he that is born of the flesh, has only flesh, and no spirit, John
   iii. 6. They have not the Spirit of God dwelling in them in any degree;
   for the apostle teaches, that all who have the Spirit of God dwelling
   in them are his, Rom. viii. 9-11.. And, having the Spirit of God is
   spoken of as a certain sign, that persons shall have the eternal
   inheritance; for it is the earnest of it, (2 Cor. i. 22. and v. 5. Eph.
   i. 14.) and having any thing of the Spirit is mentioned as a sure sign
   of being in Christ, 1 John iv. 13. "Hereby know we that we dwell in
   him, because he bath given us of his Spirit." Ungodly men not only have
   not so much of the divine nature as the saints, but they are not
   partakers of it; which implies that they have nothing of it; for a
   being partaker of the divine nature is spoken of as the peculiar
   privilege of the true saints, 2 Pet. i. 4. Ungodly men are not partaken
   of God's holiness, Heb. xii. 10. A natural man has no experience of
   those things that are spiritual: he is so far from it, that he knows
   nothing about them, and is a perfect stranger to them. To talk about
   such things is all foolishness to him, he knows not what it means, 1
   Cor. ii. 14. "The natural man receiveth not the things of the Spirit of
   God; for they are foolishness to him: neither can he know them, because
   they are spiritually discerned." And to the like purpose Christ teaches
   us that the world is wholly unacquainted with the Spirit of God, John
   xiv. 17. "Even the Spirit of truth, whom the world cannot receive,
   because it seeth him not, neither knoweth him." And it is further
   evident, that natural men have nothing in them of the same nature with
   the true grace of the saints, because the apostle teaches us, that
   those of them who go farthest in religion, have no charity, or true
   christian love, ( chap. xiii.) So Christ elsewhere reproves the
   Pharisees, those high pretenders to religion, that they had not the
   love of God in them, John v. 42. Hence natural men have no communion or
   fellowship with Christ, or participation with him, as these words
   signify, for this is spoken of as the peculiar privilege of the saints,
   (1 John i. 3, 6, 7. and 1 Cor. i. 8, 9.) And the Scripture speaks of
   the actual existence of a gracious principle in the soul, though in its
   first beginning, like a seed planted there, as inconsistent with a
   man's being a sinner, 1 John iii. 9. And natural men are represented in
   Scripture, as having no spiritual light, no spiritual life, and no
   spiritual being; and therefore conversion is often compared to opening
   the eyes of the blind, raising the dead, and a work of creation,
   wherein creatures are made entirely new, and becoming new-born
   children.

   From these things it is evident, that those gracious influences of the
   saints, and the effects of God's Spirit which they experience, are
   entirely above nature, and altogether of a different kind from any
   thing that men find in themselves by the exercise of natural
   principles. No improvement of those principles that are natural, no
   advancing or exalting of them to higher degrees, and no kind of
   composition, will ever bring men to them; because they not only differ
   from what is natural, and from every thing that natural men experience,
   in degree and circumstances, but also in kind; and are of a nature
   vastly more excellent. And this is what I mean by supernatural, when I
   say, that gracious affections are from those influences that are
   supernatural.

   From hence it follows, that in those gracious exercises and affections
   which are wrought in the saints, through the saving influences of the
   Spirit of God, there is a new inward perception or sensation of their
   minds, entirely different in its nature and kind from any thing that
   ever their minds were the subjects of before they were sanctified. For,
   if God by his mighty power produces something that is new, not only in
   degree and circumstances, but in its whole nature--all that which could
   be produced by no exalting, varying, or compounding of what was there
   before, or by adding any thing of the like kind--then, doubtless,
   something entirely new is felt, or perceived. There is what some
   metaphysicians call a new simple idea. If grace be, in the sense above
   described, an entirely new kind of principle; then the exercises of it
   are also new. And if there be in the soul a new sort of conscious
   exercises, which the soul knew nothing of before, and which no
   improvement, composition, or management of what it was before could
   produce; then it follows that the mind has an entirely new kind of
   perception or sensation. Here is, as it were, a new spiritual sense, or
   a principle of new kind of perception or spiritual sensation, which is
   in its whole nature different from any former kinds of sensation of the
   mind, as tasting is diverse from any of the other senses. And something
   is perceived by a true saint, in the exercise of "this new sense of
   mind in spiritual and divine things, as entirely diverse from any thing
   that is perceived in them by natural men, as the sweet taste of honey
   is diverse from the ideas men get of honey by only looking on and
   feeling it. So that the spiritual perceptions which a sanctified and
   spiritual person has, are not only diverse from all that natural men
   have as the perceptions of the same sense may differ one from another,
   but rather as the ideas and sensations of different senses differ.
   Hence the work of the Spirit of God in regeneration is often in
   Scripture compared to the giving of a new sense, eyes to see, ears to
   hear, unstopping the ears of the deaf, opening the eyes of them that
   were born blind, and turning from darkness unto light. And because this
   spiritual sense is immensely the most noble and excellent, and that
   without which all other principles of perception, and all our
   faculties, are useless and vain; therefore the giving of this new
   sense, with the blessed fruits and effects of it in the soul, is
   compared to raising the dead, and to a new creation.

   This new spiritual sense, and the new dispositions that attend it, are
   no new faculties, but new principles of nature: I use the word
   principles, for want of a word of a more determinate signification. By
   a principle of nature in this place, I mean that foundation which is
   laid in nature, either old or new, for any particular manner or kind of
   exercise of the faculties of the soul; or a natural habit, or
   foundation for action, giving a person ability and disposition to exert
   the faculties in exercises of such a certain kind; so, that to exert
   the faculties in that kind of exercises, may be said to be his nature.
   So this new spiritual sense is not anew faculty of understanding, but
   it is a new foundation laid in the nature of the soul, for a new kind
   of exercises of the same faculty of understanding. So that the new holy
   disposition of heart that attends this new sense, is not a new faculty
   of will, but a foundation laid in the nature of the soul, for a new
   kind of exercises of the same faculty of will.

   The Spirit of God, in all his operations upon the minds of natural men,
   only moves, impresses, assists, improves, or some way acts upon natural
   principles; but gives no new spiritual principle. Thus when the Spirit
   of God gives a natural man visions, as he did Balaam, he only impresses
   a natural principle--the sense of seeing, immediately exciting ideas of
   that sense--but gives no new sense; neither is there any thing
   supernatural, spiritual, or divine in it. If the Spirit of God
   impresses on a man's imagination, either in a dream, or when he is
   awake, any outward ideas of any of the senses, either voices or shapes
   and colours, it is only exciting ideas of the same kind that he has by
   natural principles and senses. So if God reveals to a natural man any
   secret fact; for instance, something that he shall hereafter see or
   hear; this is not infusing or exercising any new spiritual principle,
   or giving the ideas of any new spiritual sense; it is only impressing,
   in an extraordinary manner, the ideas that will hereafter be received
   by sight and hearing. So in the more ordinary influences of the Spirit
   of God on the hearts of sinners, he only assists natural principles to
   do the same work to a greater degree, which they do of themselves by
   nature. Thus the Spirit of God by his common influences may assist
   men's natural ingenuity, as he assisted Bezaleel and Aholiab in the
   curious works of the tabernacle. He may assist men's natural abilities
   in political affairs, and improve their courage and other natural
   qualifications; as he is said to have put his Spirit on the seventy
   elders, and on Saul, so as to give him another heart. God may greatly
   assist natural men's reason, in their reasoning about secular things,
   or about the doctrines of religion, and may greatly advance the
   clearness of their apprehensions and notions in many respects, without
   giving any spiritual sense. So in those awakenings and convictions that
   natural men may have, God only assists conscience, which is a natural
   principle, to do that work in a further degree, which it naturally
   does. Conscience naturally gives men an apprehension of right and
   wrong, and suggests the relation there is between them and a
   retribution. The Spirit of God assists men's consciences to do this in
   a greater degree, and against the stupifying influence of worldly
   objects and their lusts. Many other ways might be mentioned, wherein
   the Spirit acts upon, assists, and moves natural principles; but after
   all, it is no more than nature moved, acted, and improved; here is
   nothing supernatural and divine. But the Spirit of God in his spiritual
   influences on the hearts of his saints, operates by infusing or
   exercising new, divine, and supernatural principles; principles which
   are indeed a new and spiritual nature, and principles vastly more noble
   and excellent than all that is in natural men.

   From what has been said it follows, that all spiritual and gracious
   affections are attended with, and arise from. some apprehension, idea,
   or sensation of mind, which is in its whole nature different, yea
   exceeding different, from all that is or can be in the mind of a
   natural man. The natural man discerns nothing of it, (1 Cor. ii. 14.)
   any more than a man without the sense of tasting can conceive of the
   sweet taste of honey; or a man without the sense of hearing can
   conceive of the melody of a tune; or a man born blind can have a notion
   of the beauty of the rainbow.

   But here two things must be observed, in order to the right
   understanding of this.

   1. On the one hand it must be observed, that not every thing which
   appertains to spiritual affections, is new and entirely different from
   what natural men experience; some things are common to gracious
   affections with other affections; many circumstances, appendages, and
   effects are common. Thus a saint's love to God has a great many things
   appertaining to it, which are common with a man's natural love to a
   near relation. Love to God makes a man seek the honour of God, and
   desire to please him; so docs a natural man's love to his friend make
   him desire his honour, and to please him. Love to God causes a man to
   delight in the thoughts of him, in his presence; to desire conformity
   to God, and the enjoyment of him; and so it is with a man's love to his
   friend. Many other things might be mentioned which are common to both.
   But yet, that idea which the saint has of the loveliness of God, and
   the kind of delight he has in that view which is as it were the marrow
   and quintessence of his love, is peculiar, and entirely diverse from
   any thing that a natural man has, or can have any notion of. And even
   in those things that seem to be common, there is something peculiar.
   Both spiritual love and natural, cause desires after the object
   beloved; but they are not the same sort of desires; there is a
   sensation of soul in the spiritual desires of one that loves God, which
   is entirely different from all natural desires. Both spiritual and
   natural love are attended with delight in the object beloved; but the
   sensations of delight are not the same, but entirely and exceedingly
   diverse. Natural men may have conceptions of many things about
   spiritual affections; but there is something in them which is as it
   were the nucleus, or kernel, of which they have no more conceptions,
   than one born blind has of colours.

   It may be clearly illustrated thus: we will suppose two men; one, born
   without the sense of tasting, the other with it. The latter loves
   honey, because he knows the sweet taste of it; the other loves certain
   sounds and colours. The love of each has many things in common; it
   causes both to desire and delight in the object beloved, causes grief
   when it is absent, &c. but yet that sensation which he, who knows the
   taste of honey, has of its excellency and sweetness, as the foundation
   of his love, is entirely different from any thing the other has or can
   have. So both these persons may in some respects love the same object.
   The one may love a delicious kind of fruit, not only because he has
   seen its pleasant colours, but knows its sweet taste; the other,
   perfectly ignorant of the latter, loves it only for its beautiful
   colours. Many things seem, in some respect, to be common to both; both
   love, both desire, and both delight; but the love, desire, and delight
   of the one, is altogether diverse from that of the other. The
   difference between the love of a natural and spiritual man resembles
   this; but only it must be observed, that the kinds of excellency
   perceived in spiritual objects, by these different kinds of persons,
   are in themselves vastly more diverse than the different kinds of
   excellency perceived in delicious fruit by a tasting and a tasteless
   man. In another respect, it may not be so great, viz. as the spiritual
   man may have a sense to perceive that divine and most peculiar
   excellency but in small beginnings, and in a very imperfect degree.

   2. On the other hand, it must be observed, that a natural man may have
   religious apprehensions and affections, which may be, in many respects,
   very new and surprising to him; and yet what he experiences, be nothing
   like the exercises of a new nature. His affections may be very new, in
   a very new degree, with a great many new circumstances, a new
   co-operation of natural affections, and a new composition of ideas.
   This may be from some extraordinary powerful influence of Satan, and
   some great delusion. There is nothing, however, but nature
   extraordinarily acted. As if a poor man who had always dwelt in a
   cottage, and had never looked beyond the obscure village where he was
   born, should, in a jest, be taken to a magnificent city and prince's
   court, and be there arrayed in princely robes, and set in the throne,
   with the crown royal on his head, peers and nobles bowing before
   him--and should be made to believe that he was now a glorious
   monarch--his ideas, and the affections he would experience, would in
   many respects be very new, and such as he had no imagination of before.
   Yet who would suppose, that what was done to him was any thing more
   than extraordinarily raising and exciting natural principles, and newly
   exalting, varying, and compounding such sort of ideas as he had by
   nature? Who would infer, that this was giving him a new sense?

   Upon the whole, I think it is clearly manifest, that all truly gracious
   affections arise from special and peculiar influences of the Spirit,
   working that sensible effect or sensation in the souls of the saints,
   which are entirely different from all that is possible a natural man
   should experience; different, not only in degree and circumstances, but
   in its whole nature. So that a natural man not only cannot experience
   that which is individually the same, but cannot experience any thing
   but what is exceedingly diverse, and immensely below it, in its kind;
   and that which the power of men or devils is not sufficient to produce,
   or any thing of the same nature.

   I have insisted the more largely on this matter, because this view of
   the subject is evidently of great importance and use, in order to
   discover the delusions of Satan, in many kinds of false religious
   affections, by which multitudes are deluded, and probably have been in
   all ages of the christian church; also in order to settle and determine
   many articles of doctrine, concerning the operations of the Spirit of
   God, and the nature of true grace.--Let us now, therefore, apply these
   things to the purpose of this discourse.

   From hence it appears, that impressions which some have on their
   imagination--their imaginary ideas of God, or Christ, or heaven, or any
   thing appertaining to religion--have nothing in them that is spiritual,
   or of the nature of true grace. Though such things may attend what is
   spiritual, and be mixed with it, yet in themselves they are not any
   part of gracious experience.

   Here, for the sake of the less informed, I will explain what is
   intended by impressions on the imagination, and imaginary ideas. The
   imagination is that power of the mind, whereby it can have a
   conception, or idea, of external things, or objects of the outward
   senses, when those things are not present, and therefore not perceived
   by the senses. It is called imagination, from the word image; because
   thereby a person can have an image of some external thing in his mind,
   when that thing is not present in reality, nor any thing like it. What
   we perceive by our five senses, seeing, hearing, smelling, tasting, and
   feeling, are external things: and when a person has an image of these
   things in his mind, but does not really see, hear, smell, taste, nor
   feel them; that is to have an imagination of them, and these ideas are
   imaginary ideas. When such ideas are strongly impressed upon the mind,
   and the image is very lively, almost as if one saw, or heard them, &c.
   that is called an impression on the imagination. Thus colours and
   shapes are outward things, objects of the outward sense of seeing:
   therefore, when any person has in his mind a lively idea of any shape,
   or colour, or form of countenance; of light or darkness, such as he
   perceives by the sense of seeing; of any marks made on paper, suppose
   letters and words written in a book: that is to have an imagination, or
   an external and imaginary idea of such things as we sometimes perceive
   by our bodily eyes. And when we have the ideas of sounds, voices, or
   words spoken; this is only to have ideas of outward things, perceived
   by the external sense of hearing, and so that also is imagination. When
   these ideas are impressed with liveliness, almost as if they were
   really heard with the ears, this is to have an impression on the.
   imagination. And so I might instance in the ideas of things
   appertaining to the other three senses of smelling, tasting, and
   feeling.

   Many who have had such things, have ignorantly supposed them to be of
   the nature of spiritual discoveries. They have had lively ideas of some
   external shape, and beautiful form of countenance; and this they call
   spiritually seeing Christ. Some have had impressed upon them ideas of a
   great outward light; and this they call a spiritual discovery of God's
   or Christ's glory. Some have had ideas of Christ hanging on the cross,
   and his blood running from his wounds; and this they call a spiritual
   sight of Christ crucified, and the way of salvation by his blood. Some
   have seen him with his arms open ready to embrace them; and this they
   call a discovery of the sufficiency of Christ's grace and love. Some
   have had lively ideas of heaven, and of Christ on his throne there, and
   shining ranks of saints and angels; and this they call seeing heaven
   opened to them. Some from time to time have had a lively idea of a
   person of a beautiful countenance smiling upon them; and this they call
   a spiritual discovery of the love of Christ to their souls, and tasting
   the love of Christ. And they look upon it a sufficient evidence that
   these things are spiritual discoveries, and that they see them
   spiritually, because they say they do not see these things with their
   bodily eyes, but in their hearts; for they can see them when" their
   eyes are shut. And in like manner, the imaginations of some have been
   impressed with ideas of the sense of hearing; they have had ideas of
   words, as if they were spoken to them, sometimes the words of
   Scripture, and sometimes other words. They have had ideas of Christ
   speaking comfortable words to them. These things they have called
   having the inward call of Christ, hearing the voice of Christ
   spiritually in their hearts, having the witness of the Spirit, the
   inward testimony of the love of Christ, &c.

   The common and less considerate sort of people, are the more easily led
   into apprehensions that these are spiritual things, because, spiritual
   things being invisible, we are forced to use figurative expressions in
   speaking of them, and to borrow names from sensible objects by which to
   signify them. Thus we call a clear apprehension of things spiritual by
   the name of light; and having an apprehension of things, by the name of
   seeing such things. The conviction of the judgment, and the persuasion
   of the will, by the word of Christ in the gospel, we signify by
   spiritually hearing the call of Christ. The Scripture itself abounds
   with such like figurative expressions. Persons hearing these often
   used, and having pressed upon them the necessity of having their eyes
   opened, of having a discovery of spiritual things, seeing Christ in his
   glory, having the inward call, and the like, they ignorantly look and
   wait for some external discoveries, and imaginary views. And when they
   have them, they are confident that now their eyes are opened, now
   Christ has discovered himself to them, and they are his children; and
   hence they are exceedingly affected and elevated with their
   deliverance, and many kinds of affections are at once set in a violent
   motion.

   But it is exceedingly apparent that such ideas have nothing in them
   which is spiritual and divine, in the sense wherein it has been
   demonstrated that all gracious experiences are spiritual and divine.
   These external ideas are in no wise entirely, and in their whole
   nature, diverse from all that men have by nature: so far from this,
   they are of the same sort which we have by the external senses, among
   the inferior powers of human nature. They are merely ideas of external
   objects, of the outward sensitive kind; the same sort of sensations of
   mind (differing not in degree, but only in circumstances) that we have
   by those natural principles which are common to us with the beasts.

   This is a low, miserable notion of spiritual sense, to suppose that it
   is only a conceiving or imagining that sort of ideas which we have by
   our animal senses, which senses the beasts have in as great perfection
   as we. Is this any thing better than, as it were, a turning of Christ,
   or the divine nature in the soul, into a mere animal? Is there any
   thing wanting in the soul, as it is by nature, to render it capable of
   being the subject of all these external ideas, without any new
   principles? A natural man is capable of having an idea, and a lively
   idea, of shapes, and colours, and sounds, when they are absent, even as
   capable as a regenerate man is: so there is nothing supernatural in
   them. And it is known by abundant experience, that it is not the
   advancing or perfecting of human nature, which makes persons more
   capable of having such lively and strong imaginary ideas; but on the
   contrary, the weakness of body and mind, makes persons abundantly more
   susceptive of such, impressions. [467]

   As to a truly spiritual sensation, not only is the manner of its coming
   into the mind extraordinary, but the sensation itself is totally
   diverse from all that men have, or can have, in a state of nature, as
   has been shown. But as to these external ideas, though the way of their
   coming into the mind is sometimes unusual, yet the ideas in themselves
   are not the better for that; they are still of no different sort from
   what men have by their senses; they are of no higher kind, nor a whit
   better. For instance, the external idea a man has now of Christ hanging
   on the cross, and shedding his blood, is no better in itself, than the
   external idea that the Jews his enemies had, who stood round his cross,
   and saw this with their bodily eyes. The imaginary idea which men have
   now of an external brightness and glory of God, is no better than the
   idea the wicked congregation in the wilderness had of the external
   glory of the Lord at mount Sinai, when they saw it with bodily eyes; or
   any better than that idea which millions of cursed reprobates will have
   of the external glory of Christ at the day of judgment, who shall see
   and have a very lively idea of ten thousand times greater external
   glory of Christ, than ever yet was conceived in any man's imagination.
   [468] Is the image of Christ which men conceive in their imaginations,
   in its own nature, of any superior kind to the idea the papists
   conceive of Christ, by the beautiful and affecting images of him which
   they see in their churches? Are the affections they have, if built
   primarily on such imaginations, any better than the affections raised
   in ignorant people, by the sight of those images, which oftentimes are
   very great; especially when these images, through the craft of the
   priests, are made to move, speak, weep, and the like? [469] Merely the
   way of persons receiving these imaginary ideas, does not alter the
   nature of the ideas themselves that are received: let them be received
   in what way they will, they are still but external ideas, or ideas of
   outward appearances, and so are not spiritual. Yea, if men should
   actually receive such external ideas by the immediate power of the most
   high God upon their minds, they would not be spiritual, they should be
   no more than a common work of the Spirit of God; as is evident in fact,
   in the instance of Balaam, who had impressed on his mind, by God
   himself, a clear and lively outward representation or idea of Jesus
   Christ, as the Star rising out of Jacob, when he heard the words of
   God, and knew the knowledge of the Most High, and saw the vision of the
   Almighty, falling, into a trance, Numb. xxiv. 16, 17. But Balaam had no
   spiritual discovery of Christ; that day-star never spiritually rose in
   his heart, he being but a natural man.

   And as these external ideas have nothing divine or spiritual in their
   nature, and nothing but what natural men, without any new principles,
   are capable of; so there is nothing in their nature which requires that
   peculiar inimitable and unparalleled exercise of the glorious power of
   God, in order to their production, which it has been shown there is in
   the production of true grace. There appears to be nothing in their
   nature above the power of the devil. It is certainly not above the
   power of Satan to suggest thoughts to men; because otherwise he could
   not tempt them to sin. And if he can suggest any thoughts or ideas at
   all, doubtless imaginary ones, or ideas of things external, are not
   above his power; [470] for these are the lowest sort of ideas. These
   ideas may be raised only by impressions made on the body, by moving the
   animal spirits, and impressing the brain. Abundant experience certainly
   shows, that alterations in the body will excite imaginary ideas in the
   mind; as in a high fever, melancholy, &c. These external ideas are as
   much below the more intellectual exercises of the soul, as the body is
   a less noble part of man than the soul.

   Again, there is not only nothing in the nature of these imaginations of
   outward appearances, from whence we can inter that they are above the
   power of the devil; but it is certain also that the devil can excite,
   and often hath excited, such ideas. They were external ideas which he
   excited in the dreams and visions of the false prophets of old, who
   were under the influence of lying spirits. [471] And they were external
   ideas that he often excited in the minds of the heathen priests,
   magicians, and sorcerers, in their visions and ecstasies; and they were
   external ideas that he excited in the mind of the man Christ Jesus,
   when he showed him all the kingdoms of the world, with the glory of
   them, when those kingdoms were not really in sight.

   And if Satan, or any created being, has power to impress the mind with
   outward representations, then no particular sort of outward
   representations can be any evidence of a divine power. Is almighty
   power any more requisite to represent the shape of man to the
   imagination, than the shape of any thing else? Is there any higher kind
   of power necessary to form in the brain one bodily shape or colour than
   another? Does it need a power any more glorious to represent the form
   of the body of man, than the form of a chip or block; though it be of a
   very beautiful human body, with a sweet smile in his countenance, or
   arms open, or blood running from hands, feet, and side? May not that
   sort of power which can represent blackness or darkness to the
   imagination, also represent white and shining brightness? May not the
   power and skill which can well and exactly paint a straw, or a stick,
   on a piece of paper or canvass, only perhaps further improved, be
   sufficient to paint the body of a man, with great beauty and in royal
   majesty, or a magnificent city, paved with gold, full of brightness,
   and a glorious throne? So it is no more than the same sort of power,
   that is requisite to paint one as the other of these on the brain. The
   same sort of power that can put ink upon paper, can put on leaf-gold.
   So that it is evident to a demonstration, if we suppose it to be in the
   devil's power to make any sort of external representation at all on the
   fancy--and never any one questioned it who believed there was a devil,
   that had any agency with mankind--that a created power may extend to
   all kinds of external appearances and ideas in the mind.

   From hence it again clearly appears, that no such things have any thing
   in them that is spiritual, supernatural, and divine, in the sense in
   which it has been proved that all truly gracious experiences have. And
   though external ideas, through man's make and frame, ordinarily in some
   degree attend spiritual experiences; yet these ideas are no part of
   their spiritual experience, any more than the motion of the blood, and
   beating of the pulse. And though, undoubtedly, through men's infirmity
   in the present state, and especially through the weak constitution of
   some persons, gracious affections which are very strong, do excite
   lively ideas in the imagination; yet it is also undoubted, that when
   affections are founded on imaginations, which is often the case, those
   affections are merely natural and common, because they are built on a
   foundation that is not spiritual; and so are entirely different from
   gracious affections, which, as has been proved, do evermore arise from
   those operations that are spiritual and divine.

   These imaginations oftentimes raise the carnal affections of men to an
   exceeding great height: [472] and no wonder, when the subjects of them
   have an ignorant but undoubting persuasion, that they are divine
   manifestations, which the great jehovah immediately makes to their
   souls, therein giving them testimonies, in an extraordinary manner, of
   his high and peculiar favour.

   Again, it is evident from what has been observed and proved of the
   manner in which gracious operations and effects in the heart are
   spiritual, supernatural, and divine, that the immediate suggesting of
   the words of Scripture to the mind, has nothing in it which is
   spiritual.--I have had occasion to say something of this already; and
   what has been said may be sufficient to evince it: but if the reader
   bears in mind what has been said concerning the nature of spiritual
   influences and effects, it will be more abundantly manifest that this
   is no spiritual effect. For I suppose there is no person of common
   understanding, who will say, that the bringing of any words to the
   mind, is an effect of that nature, that it requires any new divine
   sense in the soul; or that the bringing of sounds or letters to the
   mind, is an effect of so high, holy, and excellent a nature, that it is
   impossible any created power should be the cause of it.

   As the suggesting of scripture words to the mind, is only exciting in
   the mind ideas of certain sounds or letters; so it is only one way of
   exciting ideas in the imagination; for sounds and letters are external
   things, the objects of the external senses of seeing and hearing;
   therefore, by what has been already said concerning these external
   ideas, it is evident they are nothing spiritual; and if at any time the
   Spirit of God suggests these letters or sounds to the mind, this is a
   common, and not any special or gracious, influence of that Spirit. And
   therefore it follows from what has been already proved, that those
   affections which have this effect for their foundation, are no
   spiritual or gracious affections.--But let it be remembered, that what
   I maintain is briefly this: when the immediate and extraordinary manner
   of words of Scripture coming to the mind, is that which excites the
   affections, and is properly the foundation of them, then these
   affections are not spiritual. Indeed persons may have gracious
   affections going with scriptures which come to their minds, and the
   Spirit of God may make use of those scriptures to excite them; when it
   is a spiritual sense or taste they have of the divine things contained
   in those scriptures, which excites their affections, and not the
   extraordinary and sudden manner of their entrance. They are affected
   with the instruction they receive from the words, and the view of the
   glorious things of God or Christ, which they contain; and not because
   the words came suddenly, as though God did as it were immediately speak
   to them. Persons oftentimes arc exceedingly affected on this
   foundation; the words of some great promises of Scripture come suddenly
   to their minds, as though that moment they proceeded out of the mouth
   of God as spoken to them. Thus they take it as a voice from God,
   immediately revealing to them their happy circumstances, and promising:
   them such and such great things: and this it is that affects and
   elevates them. There is no new or spiritual understanding of the divine
   things contained in the Scripture, or new spiritual sense of the
   glorious things taught in that part of the Bible, going before their
   affection, and as the foundation of it: all the new understanding they
   have, or think they have, as the foundation of their affection, is
   this, that the words are spoken to them, because they come so suddenly
   and in so extraordinary a manner. And so this affection is built wholly
   on the sand; because it is built on a conclusion for which they have no
   foundation. And if it was true that God brought the words to their
   minds, and they certainly knew it, even that would not be spiritual
   knowledge; it may be without any spiritual sense. Balaam might know
   that the words which God suggested to him, were indeed suggested to him
   by God, and yet have no spiritual knowledge. So that affections built
   on that notion, that texts of Scripture are sent immediately from God,
   are built on no spiritual foundation, and are vain and delusive.
   Persons who have their affections thus raised, if they should be asked,
   whether they have any new sense of the excellency of the things
   contained in those scriptures, would probably say, Yes, without
   hesitation: but it is true no otherwise than because they have taken up
   that notion, that the words are spoken immediately to them. That it is
   which makes them appear sweet, excellent, and wonderful. As for
   instance, supposing these were the words brought suddenly to their
   minds, Fear not,--it is your Father's good pleasure to give you the
   kingdom. Having confidently taken up a notion that the words were
   immediately spoken from heaven to them, as an immediate revelation,
   that God was their Father, and had given the kingdom to them, they are
   greatly affected by it, and the words seem sweet to them. Oh, say they,
   what excellent things are contained in those words! But the reason why
   the promise seems excellent to them, is only because they think it is
   made to them immediately: all the sense they have of any glory in them,
   is only from self-love, and from their own imagined interest in the
   words. They had not any sense of the holy nature of the kingdom of
   heaven, the spiritual glory of that God who gives it, and of his
   excellent grace to sinful men, in giving them this kingdom of his own
   good pleasure, preceding their imagined interest in these things, and
   their being affected by them. On the contrary, they first imagine they
   are interested in these things, then are highly affected with that
   consideration, and then can own these things to be excellent. So that
   the sudden and extraordinary way of the scripture's coming to their
   mind, is plainly the foundation of the whole; which is a clear evidence
   of the wretched delusion they are under.

   The first comfort of many persons, and what they call their conversion,
   is after this manner: after awakening and terrors, some comfortable
   promise comes suddenly and wonderfully to their minds; and the manner
   of its coming makes them conclude it comes from God to them. This is
   the very foundation of their faith, hope, and comfort: from hence they
   take their first encouragement to trust in God and in Christ, because
   they think that God, by some scripture so brought, has now already
   revealed to them that he loves them, and has already promised them
   eternal life. But this is very absurd; for every one of common
   knowledge of religious principles, knows that it is God's manner to
   reveal his love to men, and their interest in the promises, after they
   have believed, and not before. They must first believe, before they
   have any personal and possessive* interest in the promises to be
   revealed. The Spirit of God is a Spirit of truth, and not of lies: he
   does not bring scriptures to men's minds in order to reveal to them
   that they have a personal and possessive interest in God's promises,
   when they have none, having not yet believed. For this would be the
   case, if God bringing texts of scripture to men's minds, in order to
   show them that their sins were forgiven, or that it was God's pleasure
   to give them the kingdom, or any thing of that nature, went before and
   was the foundation of their first faith. No promise of the covenant of
   grace belongs possessively to any man, until he has first believed in
   Christ; for it is by faith alone that we become thus interested in
   Christ, and the promises of the new covenant made in him. Therefore,
   whatever spirit applies the promises of that covenant to a person who
   has not first believed, as being already his, (in the sense already
   mentioned,) must be a lying spirit; and that faith which is first built
   on such an application of promises, is built upon a lie. God's manner
   is not to bring comfortable texts of scripture to give men assurance of
   his peculiar love, and that they shall be happy, before they have had a
   faith of dependence. [473] And if the scripture which comes to a
   person's mind, be not so properly a promise, as an invitation; yet if
   he makes the sudden or unusual manner of its coming to his mind, the
   ground on which he believes that he is invited, it is not true faith;
   because it is built on that which is not the true ground of faith. True
   faith is built on no precarious foundation. But a determination that
   the words of such a particular text were, by the immediate power of
   God, suggested to the mind, at such a time, as though then spoken and
   directed by God to him, because they came after such a manner, is
   wholly an uncertain and precarious determination; and therefore is a
   false and sandy foundation for faith; and accordingly the faith which
   is built upon it is also false. The only certain foundation which any
   person has to believe that he is invited to partake of the blessings of
   the gospel, is, that the word of God declares that persons so qualified
   as he is, are invited, and God who declares it, is true and cannot lie.
   If a sinner be once convinced of the veracity of God, and that the
   Scriptures are his word, he will need no more to convince and satisfy
   him that he is invited; for the Scriptures are full of invitations to
   sinners, to the chief of sinners, to come and partake of the benefits
   of the gospel. He will not want of God any thing new; what he hath
   spoken already will be enough with him.

   As the first comfort of many persons, and their affections at the time
   of their supposed conversion, are built on such grounds as these
   mentioned; so are their joys, hopes, and other affections afterwards.
   They have often particular words of scriptures, sweet declarations and
   promises, suggested to them, which, by reason of the manner of their
   coming, they think are immediately sent from God to them, fit that
   time. This they look upon as their warrant, the main ground of
   appropriating them to themselves, of their comfort, and the confidence
   they receive from them. Thus they imagine a kind of conversation is
   carried on between God and them; and that God, from time to time, as it
   were, immediately speaks to them, and satisfies their doubts, testifies
   his love to them, promises them supports and supplies, and reveals to
   them clearly their interest in eternal blessings. And thus they are
   often elevated, and have a sudden and tumultuous kind of joys, mingled
   with strong confidence, and a high opinion of themselves; when indeed
   the main ground of these joys, and this confidence, is not any thing
   contained in or taught by these scriptures, but the manner of their
   coming to them; which is a certain evidence of their delusion. There is
   no particular promise in the word of God made to the saint, or spoken
   to him, otherwise than all the promises of the covenant of grace are
   his, and are spoken to him. [474] Some indeed of these promises may be
   more peculiarly adapted to his case than others; and God by his Spirit
   may enable him better to understand some than others, and to have a
   greater sense of the preciousness, glory, and suitableness of the
   blessings contained in them.

   But here, some may be ready to say, What, is there no such thing as any
   particular spiritual application of the promises of Scripture by the
   Spirit of God? I answer, there is doubtless such a thing as a spiritual
   and saving application of the invitations and promises of Scripture to
   the souls of men. But it is also certain, that the nature of it is
   wholly misunderstood by many persons, to the great insnaring of their
   own souls. Hereby Satan acquires a vast advantage against them, against
   the interest of religion, and the church of God. The spiritual
   application of a scripture promise does not consist in its being
   immediately suggested to the thoughts by some extrinsic agent, and
   being borne into the mind with this strong apprehension, that it is
   particularly spoken and directed to them at that time. There is nothing
   of the hand of God evidenced in this effect, as events have proved in
   many notorious instances. It is a mean notion of a spiritual
   application of Scripture; there is nothing in the nature of it at all
   beyond the power of the devil; for there is nothing in the nature of
   the effect implying any vital communication of God. A truly spiritual
   application of the word of God is of a vastly higher nature; as much
   above the devil's power, as it is for him to apply the word of God to a
   dead corpse so as to raise it to life: or to a stone, to turn it into
   an angel. A spiritual application of the word of God consists in
   applying it to the heart; in spiritual, enlightening, sanctifying
   influences. A spiritual application of an invitation, or offer of the
   gospel, consists in giving the soul a spiritual sense, or relish, of
   the holy and divine blessings offered, and also the sweet and wonderful
   grace of the offerer, in making so gracious an overture, and of his
   holy excellency and faithfulness to fulfil what he offers, and his
   glorious sufficiency for it; so leading and drawing forth the heart to
   embrace the offer; and thus giving the man evidence of his title to,
   and personal interest in, the thing offered. And so a spiritual
   application of the promises of Scripture, for the comfort of the
   saints, consists in enlightening their minds to see the holy excellency
   and sweetness of the blessings promised, also the holy excellency of
   the promiser, his faithfulness and sufficiency; thus drawing forth
   their hearts to embrace the promiser, and thing promised; and by this
   means, giving the sensible actings of grace, enabling them to see their
   grace, and so their possessive title to the promise. An application not
   consisting in this divine sense and enlightening of the mind, but
   consisting only in the words being borne into the thoughts, as if
   immediately then spoken, so making persons believe, on no other
   foundation, that the promise is theirs; is a blind application, and
   belongs to the spirit of darkness, and not of light.

   When persons have their affections raised after this manner, those
   affections are really not raised by the word of God; the Scripture is
   not the foundation of them; it is not any thing contained in those
   scriptures which come to their minds, that raise their affections; but
   truly that effect, viz. the strange manner of the word being suggested
   to their minds, and a proposition from thence taken up by them, which
   indeed is not contained in that scripture, nor in any other; as that
   his sins are forgiven him, or that it is the Father's good pleasure to
   give him in particular the kingdom, or the like. There are propositions
   to be found in the Bible, declaring that persons of such and such
   qualifications are forgiven and beloved of God: but there are none
   declaring that such and such particular persons, independent on any
   previous knowledge of qualifications, are forgiven and beloved of God.
   Therefore, when any person is comforted, and affected by any such
   proposition, it is by another word, a word newly coined, and not any
   word of God contained in the Bible. [475] And thus many persons are
   vainly affected and deluded.

   Again, it plainly appears from what has been demonstrated, that no
   revelation of secret facts by immediate suggestion, is any thing
   spiritual and divine, in that sense wherein gracious effects and
   operations are so. By secret facts, I mean things that have been done,
   or are come to pass, or shall hereafter come to pass, which do not
   appear to the senses, nor are known by any argumentation, nor any other
   way, but only by immediate suggestion of ideas to the mind. Thus for
   instance, if it should be revealed to me, that the next year this land
   would be invaded by a fleet from France, or that such and such persons
   would then be converted, or that I myself should then be converted--not
   by enabling me to argue these events from any thing which now appears
   in providence; but--immediately suggesting, in an extraordinary manner,
   that these things would come to pass: or if it should be revealed to
   me, that this day there is a battle fought between the armies of such
   and such powers in Europe, or that such a prince in Europe was this day
   converted, or is now in a converted state, or that one of my neighbours
   is converted, or that I myself am converted; not by having any other
   evidence of these facts, but an immediate extraordinary suggestion or
   excitation of these ideas, and a strong impression of them upon my
   mind: this is a revelation of secret facts by immediate suggestion, as
   much as if the facts were future; for the facts being past, present, or
   future, alters not the case, as long as they are secret, hidden from my
   senses and reason, and not spoken of in Scripture, nor known by me any
   other way than by immediate suggestion. If I have it revealed to me,
   that such a revolution is come to pass this day in the Ottoman empire,
   it is the very same sort of revelation, as if it were revealed to me
   that such a revolution would come to pass there this day come
   twelvemonth; because, though one is present and the other future, yet
   both are equally hidden from me, any other way than by immediate
   revelation. When Samuel told Saul that the asses which he went to seek
   were found, and that his father had left caring for the asses, and
   sorrowed for him; this was by the same kind of revelation, as that by
   which he told Saul, that in the plain of Tabor there should meet him
   three men going up to God to Bethel, (1 Sam. x. 2, 3.) though one of
   these things was future, and the other was not. So when Elisha told the
   king of Israel the words that the king of Syria spake in his
   bed-chamber, it was by the same kind of revelation with that by which
   he foretold many things to come.

   It is evident that this revelation of secret facts by immediate
   suggestion, has nothing of the nature of a spiritual and divine
   operation, in the sense fore-mentioned. There is nothing at all in the
   nature of the ideas themselves, excited in the mind, that is divinely
   excellent, above the ideas of natural men; though the manner of
   exciting the ideas be extraordinary. In those things which are
   spiritual, as has been shown, not only the manner of producing the
   effect, but the effect wrought is divine, and so vastly above all that
   can be in an unsanctified mind. Now simply the having an idea of facts,
   setting aside the manner of producing those ideas, is nothing beyond
   what the minds of wicked men are susceptible of, without any goodness
   in them; and they all either have or will have, the knowledge of the
   greatest and most important facts, that have been, are, or shall be.

   And as to the extraordinary manner of producing the perception of
   facts, even by immediate suggestion, there is nothing in it, but what
   the minds of natural men are capable of; as is manifest in Balaam, and
   others spoken of in the Scripture. And therefore it appears that there
   is nothing appertaining to this immediate suggestion of secret facts
   that is spiritual, in the sense in which it has been proved that
   gracious operations are so. If there be nothing in the ideas
   themselves, which is holy and divine, and so nothing but what may be in
   a mind not sanctified, then God can put them into the mind by immediate
   power, without sanctifying it. As there is nothing in the idea of a
   rainbow of a holy and divine nature; so God, if he pleases, and when he
   pleases, immediately, and in an extraordinary manner, may excite that
   idea in an unsanctified mind. So also, as there is nothing in the idea
   or knowledge that such particular persons are forgiven and accepted of
   God, and entitled to heaven, but what unsanctified minds may have, and
   will have, concerning many at the day of judgment; so God can, if he
   pleases, extraordinarily and immediately suggest this to, and impress
   it upon, an unsanctified mind now. There is no principle wanting in an
   unsanctified mind in order to make it capable of such an impression;
   nor is there any thing in them necessarily to prevent such a
   suggestion.

   And if these suggestions of secret facts be attended with texts of
   Scripture, immediately and extraordinarily brought to mind, about other
   facts that seem in some respects similar; that does not make the
   operation to be of a spiritual and divine nature. For that suggestion
   of words of Scripture is no more divine, than the suggestion of the
   facts themselves; as has been just now demonstrated; and two effects
   together, which are neither of them spiritual, cannot make up one
   complex effect spiritual.

   Hence it follows, from what has been already shown, that those
   affections which are properly founded on such immediate suggestions of
   secret facts, are not gracious affections. Not but that it is possible
   that such suggestions may be the occasion or accidental cause of
   gracious affections; for so may a mistake and delusion; but it is never
   properly the foundation of gracious affections: for gracious
   affections, as has been shown, are all the effects of an influence and
   operation which is spiritual, supernatural, and divine. But there are
   many affections, and nigh affections, which have such revelations for
   their very foundation. They look upon these as spiritual discoveries;
   but they are a gross delusion; and this delusion is truly the spring
   whence their affections flow.

   Here it may be proper to observe, from what has been said, that what
   many persons call the witness of the Spirit, that they are the children
   of God, has nothing in it spiritual and divine; and consequently, that
   the affections built upon it, are vain and delusive. That which many
   call the witness of the Spirit, is no other than an immediate
   suggestion and impression of that fact, otherwise secret, that they are
   made the children of God, and so that their sins are pardoned, and that
   God has given them a title to heaven. This kind of knowledge, viz.
   knowing that a certain person is converted, and delivered from hell,
   and entitled to heaven, is no divine sort of knowledge in itself. This
   sort of fact requires no more divine suggestion, in order to impress it
   on the mind, than what Balaam had impressed on his mind. It requires no
   higher sort of idea for a man to have the apprehension of his own
   conversion impressed upon him, than to have the apprehension of his
   neighbour's conversion, in like manner. God, if he pleased, might
   impress the knowledge of this fact, that he had forgiven his
   neighbour's sins, and given him a title to heaven, as well as any other
   fact, without any communication of his holiness. The excellency and
   importance of the fact, does not at all hinder a natural man's mind
   being susceptible of an immediate suggestion and impression of it.
   Balaam had as important facts as this immediately impressed on his
   mind, without any gracious influence; particularly, the coming of
   Christ, his setting up his glorious kingdom, the blessedness of the
   spiritual Israel in his peculiar favour, and their happiness living and
   dying. Yea, Abimelech king of the Philistines had God's special favour
   to Abraham revealed to him, Gen. xx. 6, 7. He revealed to Laban his
   special favour to Jacob, sec Gen. xxxi. 24. and Psal. cv. 15. And if a
   truly good man should have an immediate revelation from God, in like
   manner, concerning his favour to his neighbour, or himself; would it be
   any higher kind of influence? Would it be any more than a common
   influence of God's Spirit, as the gift of prophecy, and all revelation
   by immediate suggestion is? See 1 Cor. xiii. 2. And though it be true,
   that a natural man cannot have an individual suggestion from the Spirit
   of God, that he is converted, because it is not true; yet that does not
   arise from the nature of the influence, as too high for him. The
   influence which immediately suggests this fact, when it is true, is of
   no different kind from that which immediately suggests other true
   facts: and so the kind and nature of the influence is not above what is
   common to natural men.

   But this is a mean ignoble notion of the witness of the Spirit of God
   given to his dear children, to suppose that there is nothing in the
   nature of that influence, but what is common to natural men, altogether
   unsanctified, and the children of hell; and that therefore the gift
   itself has nothing of the holy nature or vital communication of that
   Spirit. This notion greatly debases that most exalted kind of operation
   which there is in the true witness of the Spirit. [476] That which is
   called the witness of the Spirit, Rom. viii. is elsewhere in the New
   Testament called the seal of the Spirit, 2 Cor. i. 22. Eph. i. 13. and
   iv. 13. alluding to the seal of princes, annexed to the instrument, by
   which they advanced any of their subjects to some high honour and
   dignity, as a token of their special favour. Which is an evidence that
   the influence of the Spirit of the Prince of princes, in sealing; his
   favourites, is far from being of a common kind; and that there is no
   effect of God's Spirit whatsoever, which is in its nature more divine;
   nothing more holy, peculiar, inimitable, and distinguishing of
   divinity. Nothing is more royal than the royal seal; nothing more
   sacred to a prince, and more peculiarly denoting what belongs to him;
   it being the very design of it, to be the most peculiar stamp and
   confirmation of the royal authority. It is the great note of
   distinction, whereby that which proceeds from the king, or belongs to
   him, may be known from every thing else. And therefore undoubtedly the
   seal of the great King of heaven and earth enstamped on the heart, is
   something high and holy in its own nature, some excellent communication
   from the infinite fountain of divine beauty and glory; and not merely
   making known a secret fact by revelation or suggestion; which is a sort
   of influence of the Spirit of God of which the children of the devil
   have often been the subjects. The seal of the Spirit is an effect of
   the Spirit of God on the heart, of which natural men while such, can
   form no manner of notion. Rev. ii. 17. "To him that overcometh will I
   give to eat of the hidden manna, and I will give him a white stone, and
   in the stone a new name written, which no man knoweth, saving he that
   receiveth it." There is all reason to suppose that what is here spoken
   of, is the same evidence, or blessed token of special favour, which is
   elsewhere called the seal of the Spirit.

   What has misled many in their notion of that influence of the Spirit of
   God of which we are speaking, is the word witness, its being called the
   witness of the Spirit. Hence they have taken it to be not any work of
   the Spirit upon the heart, giving evidence from whence men may argue
   that they are the children of God, but an inward immediate suggestion,
   as though God inwardly spoke to the man, and told him that he was his
   child, by a kind of secret voice, or impression. The manner in which
   the word witness, or testimony, is often used in the New Testament,
   viz. holding forth evidence from whence a thing may be argued and
   proved to be true. Thus, Heb. ii. 4. God is said to bear witness, with
   signs and wonders, and divers miracles, and gifts of the Holy Ghost.
   Now these miracles are called God's witness, not because they are of
   the nature of assertions, but evidences and proofs. So Acts xiv. 3.
   "Long time therefore abode they speaking boldly in the Lord, which gave
   testimony unto the word of his grace, and granted signs and wonders to
   be done by their hands." And John v. 36. "But I have greater witness
   than that of John; for the works which the Father hath given me to
   finish, the same works that I do, bear witness of me, that the Father
   hath sent me." Again, chap. x. 25. "The works that I do in my Father's
   name, they bear witness of me." So the water and the blood are said to
   bear witness, 1 John v. 8. not that they asserted any thing, but they
   were evidences. So God's works of providence, in rain and fruitful
   seasons, are witnesses of God's being and goodness, i. e. they were
   evidences of these things. And when the Scripture speaks of the seal of
   the Spirit, it is an expression which properly denotes--not an
   immediate voice or suggestion, out--some work or effect of the Spirit
   left as a divine mark upon the soul, to be an evidence by which God's
   children might be known. The seals of princes were their distinguishing
   marks; and thus the seal of God is his mark, Rev. vii. 3. "Hurt not the
   earth, neither the sea, nor the trees, till we have sealed the servants
   of our God in their foreheads;" Ezek. ix. 4. "Set a mark upon the
   foreheads of the men that sigh, and that cry for all the abominations
   that are done in the midst thereof." When God sets his seal on a man's
   heart by his Spirit, there is some holy stamp, some image impressed,
   and left upon the heart by the Spirit, as by the seal upon the wax. And
   this holy stamp, or impressed image, exhibiting clear evidence to the
   conscience, that the subject of it is the child of God, is the very
   thing which in Scripture is called the seal of the Spirit, and the
   witness or evidence of the Spirit. And this mark enstamped by the
   Spirit on God's children, is his own image. That is the evidence by
   which they are known to be God's children; they have the image of their
   Father stamped upon their hearts by the Spirit of adoption. Seals
   anciently had en-engraven on them two things, viz. the image and the
   name of the person whose seal it was. Therefore when Christ says to his
   spouse, Cant. viii. 6. "Set me as a seal upon thine heart, as a seal
   upon thine arm:" it is as much as to say, let my name and image remain
   impressed there. The seals of princes, moreover, were wont to bear
   their image; so that what they set their seal and royal mark upon, had
   their image left on it. It was their manner also to have their image
   engraven on their jewels and precious stones; the image of Augustus
   engraven on a precious stone, was used as the seal of the Roman
   emperors, in the times of Christ and the apostles. [477] The saints are
   the jewels of Jesus Christ, the great potentate, who possesses the
   empire of the universe: and these jewels have his image enstamped upon
   them by his royal signet, which is the Holy Spirit. And this is
   undoubtedly what the Scripture means by the seal of the Spirit;
   especially when it is fair and plain to the eye of conscience; which is
   what the Scripture calls our spirit. This is truly an effect that is
   spiritual, supernatural, and divine. This is in itself of a holy
   nature, being a communication of the divine nature and beauty. That
   kind of influence of the Spirit which gives and leaves this stamp upon
   the heart, is such as no natural man can have. If there were any such
   thing as a witness of the Spirit by immediate suggestion or revelation,
   this would be vastly more noble and excellent, and as much above it as
   the heaven is above the earth. This the devil cannot imitate. [478] The
   seal of the Spirit is called the earnest of the Spirit, in the
   Scripture. 2 Cor. i. 22. "Who hath also sealed us, and given the
   earnest of the Spirit in our hearts." And Eph. i. 13, 14. "In whom,
   after that ye believed, ye were sealed with that holy Spirit of
   promise, which is the earnest of our inheritance, until the redemption
   of the purchased possession, unto the praise of his glory." Now the
   earnest is part of the money agreed for given in hand, as a token of
   the whole to be paid in due time; a part of the promised inheritance
   granted now, in token of full possession of the whole hereafter. But
   surely that kind of communication of the Spirit of God, which is of the
   nature of eternal glory, is the highest and most excellent kind of
   communication, It is something in its own nature spiritual, holy, and
   divine; and therefore high above any thing of the nature of
   inspiration, or revelation of hidden facts by suggestion of the Spirit
   of God, which many natural men have had. What is the earnest and
   beginning of glory, but grace itself, especially in the more lively and
   clear exercises of it? It is not prophecy, nor tongues, nor knowledge,
   but that more excellent thing, charity that never faileth, which is a
   beginning of the light, sweetness, and blessedness of heaven, that
   world of love or charity. Grace is the seed of glory; the earnest of
   the future inheritance. What is the beginning or earnest of eternal
   life in the soul, but spiritual life? and what is that but grace? The
   inheritance that Christ has purchased for the elect, is the Spirit of
   God; not in any extraordinary gifts, but in his vital indwelling in the
   heart, exerting and communicating himself there, in his own proper,
   holy, or divine nature. The Father provides the Saviour, and the
   purchase is made of him; the Son is the purchaser and the price; and
   the Holy Spirit is the great blessing or inheritance purchased, as is
   intimated Gal. iii. 13, 14. and hence the Spirit is often spoken of as
   the sum of the blessings promised in the gospel. [479] This inheritance
   was the grand legacy which Christ left his disciples and church, in his
   last will and testament, John chap. xiv. xv. xvi. This is the sum of
   the blessings of eternal life, which shall be given in heaven. [480] It
   is through the vital communications and indwelling of the Spirit, that
   the saints have all their light, life, holiness, beauty, and joy in
   heaven: and it is through the vital communications and indwelling of
   the same Spirit, that the saints have all light, life, holiness,
   beauty, and comfort on earth; but only communicated in less measure.
   And this vital indwelling of the Spirit in the Saints, in this less
   measure, is the earnest of the Spirit, the earnest of the future
   inheritance, and the first-fruits of the Spirit, as the apostle calls
   it, Rom. viii. 22. where, by the first-fruits of the Spirit, the
   apostle undoubtedly means the same vital gracious principle, that he
   speaks of in all the preceding part of the chapter, which he calls
   Spirit, and sets in opposition to flesh or corruption. Therefore this
   earnest of the Spirit, and first-fruits, which has been shown to be the
   same with the seal of the Spirit, is his vital, gracious, sanctifying
   influence, and not any immediate suggestion or revelation of facts.
   [481]

   And indeed the apostle, when (Rom. viii. 16.) he speaks of the Spirit
   bearing witness with our spirit, that we are the children of God,
   sufficiently explains himself. "For as many as are led by the Spirit of
   God, they are the sons of God: for ye have not received the spirit of
   bondage again to fear: but ye have received the Spirit of adoption,
   whereby we cry, Abba, Father: the Spirit itself beareth witness with
   our spirits, that we are the children of God." Here, what the apostle
   says, if we take it together, plainly shows, that what he has respect
   to, when he speaks of the Spirit's giving us witness or evidence that
   we are God's children, is his dwelling in us, and leading us, as a
   spirit of adoption, or of a child, disposing us to behave towards God
   as to a father. And what is that, but the spirit of love? There are two
   kinds of spirits of which the apostle speaks, the spirit of bondage,
   that is fear; and the spirit of adoption, and that is love. The apostle
   says, we have not received the spirit of bondage, or of slaves, which
   is a spirit of fear; but we have received the more ingenuous, noble
   spirit of children, a spirit of love, which naturally disposes us to go
   to God, as children to a father. And this is the witness which the
   Spirit of God gives us that we are children. This is the plain sense of
   the apostle. The spirit of bondage works by fear, the slave fears the
   rod; but love cries, Abba, father; it disposes us to go to God, and
   behave ourselves as children. So that the witness of the Spirit of
   which the apostle speaks, is far from being any whisper, or immediate
   suggestion; but is that gracious, holy effect of the Spirit of God in
   the hearts of the saints, the disposition and temper of children,
   appearing in sweet child-like love to God, which casts out fear. It is
   plain the apostle speaks of the Spirit, over and over again, as
   dwelling in the hearts of the saints, as a gracious principle, in
   opposition to the flesh or corruption; as in the words that immediately
   introduce this passage, ver. 13. "For if ye live after the flesh, ye
   shall die: but if ye through the Spirit do mortify the deeds of the
   flesh, ye shall live."

   Indeed it is past doubt with me, that the apostle has a more special
   respect to the spirit of grace, or of love, or the spirit of a child,
   in its more lively actings; for it is perfect love or strong love only,
   which so witnesses or evidences that we are children, as to cast out
   fear, and wholly deliver from the spirit of bondage. The strong and
   lively exercises of evangelical, humble love to God, give clear
   evidence of the soul's relation to God, as his child; which very
   greatly and directly satisfies the soul. And though it be far from
   true, that the soul in this case judges only by an immediate witness,
   without any sign or evidence; vet the saint stands in no need of
   multiplied signs, or any long reasoning upon them. And though the sight
   of his relative union with God, and being in his favour, is not without
   a medium, viz. his love; yet his sight of the union of his heart to God
   is immediate. Love, the bond of union, is seen intuitively; the saint
   sees and feels plainly the union between his soul and God; it is so
   strong and lively, that he cannot doubt of it. And hence he is assured
   that he is a child. How can he doubt whether he stands in a child-like
   relation to God, when he plainly sees a child-like union between God
   and his soul, and hence cries, Abba, Father.

   And whereas the apostle says, the Spirit bears witness with our
   spirits; by our spirit here, is meant our conscience, which is called
   the spirit of man; Prov. xx. 27. "The spirit of man is the candle of
   the Lord, searching all the inward parts of the belly." We elsewhere
   read of the witness of this spirit, or of conscience, 2 Cor. i. 12.
   "For our rejoicing is this, the testimony of our conscience." And 1
   John iii. 19-21. "And hereby do we know that we are of the truth, and
   shall assure our hearts before him. For if our heart condemn us, God is
   greater than our heart, and knoweth all things. Beloved, if our heart
   condemn us not, then have we confidence towards God." When the apostle
   Paul speaks of the Spirit of God bearing witness with, our spirit, he
   does not mean two separate, collateral, independent witnesses; but that
   by one, we receive the witness of the other. The Spirit of God gives
   the evidence, by infusing and shedding abroad the love of God, the
   spirit of a child, in the heart; and our spirit, or our conscience,
   receives and declares this evidence for our rejoicing.

   Many mischiefs have arisen from that false and delusive notion of the
   witness of the Spirit, that it is a kind of inward voice, suggestion,
   or declaration from God to a man, that he is beloved, pardoned,
   elected, or the like, sometimes with and sometimes without a text of
   Scripture; for many have been the false and vain (though very high}
   affections that have arisen from hence. It is to be feared that
   multitudes of souls have been eternally undone by it; I have therefore
   insisted the longer on this head.--But I proceed now to a second
   characteristic of gracious affections.
     __________________________________________________________________

   [464] 1 Cor. iii. 1.

   [465] That by carnal the apostle means corrupt and unsanctified, is
   abundantly evident, by Rom. vii. 25. & viii 1, 4-12,13. Gal. v. 16. to
   the end. Col. ii. 18.

   [466] As Num. xxiv. 2. 1 Sam. x 10. and 1 Sam. xi. 6. xi. 6. and xvi.
   14. 1 Cor. xiii. 1, 2, 3. Heb. vi. 4, 5, 6. and many others.

   [467] "Conceits and whimsies abound most in men of weak reason;
   children, and such as are cracked in their understanding, have most of
   them; strength of reason banishes them, as the sun does mists and
   vapours. But now the more rational any gracious person is, by so much
   more is he fixed and settled, and satisfied in the grounds of religion:
   yea, there is the highest and purest reason in religion; and when this
   change is wrought upon men, it is carried on in a rational way, Isa. i.
   18. John xix. 9." Flavel's Preparation for Sufferings, chap. vi.

   [468] "If any man should see and behold Christ really, immediately,
   this is not the saving knowledge of him. I know the saints do know
   Christ as if immediately present: they are not strangers by their
   distance: if others have seen them more immediately, I will not dispute
   it. But if they have seen the Lord Jesus as immediately as if here on
   earth, yet Capernaum saw him so; nay some of them were disciples for a
   time, and followed him. John vi. And yet the Lord was hid from their
   eyes. Nay, all the world shall see him in his glory, which shall amaze
   them; and yet this is far short of having the saving knowledge of him,
   which the Lord doth communicate to the elect. So that though you see
   the Lord so really, as that you become familiar with him, yet, Luke
   xiii. 26. Lord, have we not eat and drank, &c. -- and so perish."
   Shepard's Parable of the Ten Virgins, P. I. p. 197, 198.

   [469] "Satan is transformed into an angel of light: and hence we have
   heard that some have heard voices; some have seen the very blood of
   Christ dropping on them, and his wounds in his side; some have seen a
   great light shining in the chamber; some wonderfully affected with
   their dreams: some in great distress have had inward witness. Thy sins
   are forgiven; and hence such liberty and joy, that they are ready to
   leap up and down the chamber. O adulterous generation! this is natural
   and usual with men, they would fain see Jesus, and have him present to
   give them peace; and hence papists have his images--Woe to them that
   have no other manifested Christ, but such an one." Shepard's Parable of
   the Ten Virgins. P. I. 198.

   [470] "Consider how difficult, yea and impossible, it is to determine
   that such a voice, vision, or revelation is of God, and that Satan
   cannot feign or counterfeit it; seeing he hath left no certain marks by
   which we may distinguish one spirit from another." Flavel's Causes and
   Cures of Mental Errors, Cause 14.

   [471] See Deut. xiii. 1. 1 Kings xxii. 22. Isa. xxviii. 7. Ezek xiii.
   7. Zech. xiii. 4.

   [472] There is a remarkable passage of Mr. John Smith, in his discourse
   on the shortness of a Pharisaic righteousness, p. 370, 371. of his
   select discourses, describing that sort of religion which is built on
   such a foundation as I am here speaking of. I cannot forbear
   transcribing the whole of it. Speaking of a sort of Christians, whose
   life is nothing but a strong energy of fancy, he says, "Lest their
   religion might too grossly discover itself to be nothing else but a
   piece of art, there may be sometimes such extraordinary motions stirred
   up within them, which may prevent all their own thoughts, that they may
   seem to be a true operation of the divine life; when yet all this is
   nothing else but the energy of their own self-love, touched with some
   fleshly apprehensions of divine things, and excited by them. There are
   such things in our christian religion, when a carnal, unhallowed mind
   takes the chair, and gets the expounding of them, may seem very
   delicious to the fleshly appetites of men; some doctrines and notions
   of free grace and justification, the magnificent titles of sons of God
   and heirs of heaven, ever-flowing streams of joy and pleasure that
   blessed souls shall swim in to all eternity, a glorious paradise in the
   world to come, always springing up with well-scented and fragrant
   beauties, a new Jerusalem paved with gold, and bespangled with stars,
   comprehending in its vast circuit such numberless varieties, that a
   busy curiosity may spend itself about to all eternity. I doubt not but
   that sometimes the most fleshly and earthly men, that fly in their
   ambition to the pomp of this world, may be so ravished with the
   conceits of such things as these, that they may seem to be made
   partakers of the powers of the world to come. I doubt not but that they
   might be much exalted with them, as the souls of crazed or distracted
   persons seem to be sometimes, when their fancies play with those quick
   and nimble spirits, which a distempered frame of body, and unnatural
   heat in their beads, beget within them. Thus may these blazing comets
   rise up above the moon, and climb higher than the sun; which yet,
   because they have no solid consistence of their own, and are of a base
   and earthly alloy will soon vanish and fall down again, being only
   borne up by an external force. They may seem to themselves to have
   attained higher than those noble Christians, that are gently moved by
   the natural force of true goodness: they seem to be pleniores Deo. (i.
   e. more full of God,) than those that are really informed and actuated
   by the divine Spirit, and do move on steadily and constantly in the way
   towards heaven. As the seed that was sown in stony ground, grew up and
   lengthened out its blade faster, than that which was sown in the good
   and fruitful soil. And as the motions of our sense, and fancy, and
   passions, while our souls are in this mortal condition, sunk down
   deeply into the body, are many times more vigorous, and make stronger
   impressions upon us, than those of the higher powers of the soul, which
   are more subtle, and remote from these mixt animal perceptions: that
   devotion which is there seated, may seem to have more energy and life
   in it, than that which gently, and with a more delicate kind of touch,
   spreads itself upon the understanding, and from thence mildly derives
   itself through our wills and affections. But however the former may be
   more boisterous for a time, yet this is of a more consistent,
   spermatical, and thriving nature. For that proceeding indeed from
   nothing but a sensual and fleshly apprehension of God and true
   happiness, is but of a flitting and fading nature; and as the sensible
   powers and faculties grow more languid, or the sun of divine light
   shines more brightly upon us, these earthly devotions, like our
   culinary fires, will abate their heat and fervour. But a true celestial
   warmth will never be extinguished, because it is of an immortal nature;
   and being once seated vitally in the souls of men, it will regulate and
   order all the motions of it in a due manner; as the natural heat,
   radicated in the hearts of living creatures, hath the dominion and
   economy of the whole body under it. True religion is no piece of
   artifice; it is no boiling up of our imaginative powers, nor the
   glowing heats of passion; though these are too often mistaken for it,
   when in our jugglings in religion we cast a mist before our own eyes;
   but it is a new nature, informing the souls of men; it is a God-like
   frame of spirit, discovering itself most of all in serene and clear
   minds, in deep humility, meekness, self-denial, universal love to God
   and all true goodness, without partiality, and without hypocrisy,
   whereby we are taught to know God, and knowing him, to love him, and
   conform ourselves as much as may be to all that perfection which shines
   in him "

   [473] Mr. Stoddard in his Guide to Christ, p. 8. says, that "sometimes
   men, after they have been in trouble awhile, have some promises come to
   them, with a great deal of refreshing; and they hope God has accepted
   them:" And says, that "In this case, the minister may tell them, that
   God never gives a faith of assurance, before he gives a faith of
   dependence; for he never manifests his love, until men are in a state
   of favour and reconciliation, which is by faith of dependence. When men
   have comfortable scriptures come to them, they are apt to take them as
   tokens of God's love; but men must be brought into Christ, by accepting
   the offer of the gospel, before they are fit for such manifestations.
   God's method is, first to make the soul accept of the offers of grace,
   and then to manifest his good estate unto him." And p. 76. speaking of
   them "that scorn to be brought to lie at God's foot, and give an
   account of their closing with Christ, and that God revealed Christ to
   them, and drawn their hearts to him, and that they do accept of
   Christ," he says, "In this case, it is best to examine whether by that
   light that was given him, he saw Christ and salvation offered to him,
   or whether he saw that God loved him, or pardoned him: for the offer of
   grace and our acceptance goes before pardon, and therefore, much more,
   before the knowledge of it. Mr. Shepard, in his Parable of the Ten
   Virgins, Part II. p. 15. says, that "Grace and the love of Christ (the
   fairest colours under the sun) may be pretended; but if you shall
   receive, under this appearance, that God witnesseth his love, first by
   an absolute promise, take heed there; for under this appearance you may
   as well bring in immediate revelations, and from thence come to forsake
   the Scriptures. And in Part I. p. 66. he says, "Is Christ yours? Yes, I
   see it. How? By any word or promise? No: this is delusion." And p. 136.
   speaking of them that have no solid ground of peace, he reckons, "Those
   that content themselves with the revelation of the Lord's love, without
   the sight of any work, or not looking to it" And says presently after,
   "The testimony of the Spirit does not make a man more a Christian, but
   only evidenceth it; as it is the nature of a witness, not to make a
   thing to be true, but to clear and evidence it." And p. 140. speaking
   of them that say they have the witness of the Spirit, that makes a
   difference between them and hypocrites, he says. "The witness of the
   Spirit makes not the first difference: for first a man is a believer,
   and in Christ, and justified, called, and sanctified, before the Spirit
   does witness it; else the Spirit should witness to an untruth and lie."

   [474] Mr. Shepard, in his Sound Believer, p. 159. of the late
   impression at Boston, says, "Embrace in thy bosom, not only some few
   promises, but all." And then he asks the question, "When may a
   Christian take a promise without presumption, as spoken to him?" He
   answers, "The rule is very sweet, but certain: when he takes all the
   Scripture, and embraces it as spoken unto him. he may then take any
   particular promise boldly. My meaning is, when a Christian takes hold
   and wrestles with God for the accomplishment of all the promises of the
   New Testament, when he sets all the commands before him, as a compass
   and guide to walk after, when he applies all the threatenings to drive
   him nearer unto Christ the end of them. This no hypocrite can do; this
   the saints shall do; and by this they may know when the Lord speaks in
   particular unto them."

   [475] "Some Christians have rested with a work without Christ, which is
   abominable: but after a man is in Christ, not to judge by the work, is
   first not to judge from the word. For though there is a word, which may
   give a man a dependence on Christ, without feeling any work, nay when
   he feels none, as absolute promises; yet no word giving assurance, but
   that which is made to some work. He that believeth, or is poor in
   spirit, &c. until that work is seen, has no assurance from that
   promise." Shepard's Parable of the Ten Virgins, Part I. p. 86. "If God
   should tell a saint that he has grace, he might know it by believing
   the word of God: but it is not in this way that godly men do know that
   they have grace: it is not revealed in the word, and the Spirit of God
   doth not testify it to particular persons." Stoddard's Nature of saving
   Conversion, p. 84, 85.

   [476] The late venerable Stoddard in his younger time, falling in with
   the opinion of some others, received this notion of the witness of the
   Spirit, by way of immediate suggestion: but in the latter part of his
   life, when he had more thoroughly weighed things, had experience of it:
   but they may easily mistake; when the Spirit of God doth eminently stir
   up a spirit of faith, and sheds abroad the love of God in the heart, it
   is easy to mistake it for a testimony. And that is not the meaning of
   Paul's words. The Spirit reveals things to us, by opening our eyes to
   see what is revealed in the word; but the Spirit doth not reveal new
   truths, not revealed in the word. The Spirit discovers the grace of God
   in Christ, and thereby draws forth special actings of faith and love,
   which are evidential; but it doth not work in way of testimony. If God
   do but help us to receive the revelations in the word, we shall have
   comfort enough without new revelation's."

   [477] See Chambers's Dictionary, under the word ENGRAVING.

   [478] Mr. Shepard is abundant in militating against the notion of men's
   knowing their good estate by an immediate witness of the Spirit,
   without judging by any effect or work of the Spirit wrought on the
   heart, as an evidence and proof that persons are the children of God.
   Parab. P. I. p. 134, 135, 137, 176, 177, 215, 216. P. II. 168. 169.
   Again, in his Sound Believer, there is a long discourse of
   sanctification as the chief evidence of justification, from p. 221, for
   many pages following; I shall transcribe but a very small part of it.
   "Tell me, how you will know that you are justified. You will say, by
   the testimony of the Spirit And cannot the same Spirit shine upon your
   graces, and witness that you are sanctified, as well? 1 John iv. 13,
   24. 1 Cor. ii. 12. Can the Spirit make the one clear to you, and not
   the other? Oh beloved, it is a sad thing, to hear such questions, and
   such cold answers also, that sanctification possibly may be an
   evidence. May be! Is it not certain?" Mr. Flavel also much opposes this
   notion of the witness of the Spirit by immediate revelation.
   Sacramental Meditations, med. 4. speaking of the sealing of the Spirit,
   he says, "In sealing the believer, he doth not make use of an audible
   voice, nor the ministry of angels, nor immediate and extraordinary
   revelations; but he makes use of his own graces, implanted in our
   hearts, and his own promises, written in the Scripture: and in this
   method, he usually brings the doubting, trembling heart of a believer
   to rest and comfort" Again, ibid. "Assurance is produced in our souls
   by the reflexive arts of faith: the Spirit helps us to reflect upon
   what hath been done by him formerly upon our hearts; hereby we know
   that we know him, 1 John ii. 3. To know that we know, is a reflex act.
   Now it is impossible there should be a reflex, before there hath been a
   direct act. No man can have the evidence of his faith, before the habit
   is infused, and the vital act performed. The object matter, to which
   the Spirit seals, is his own sanctifying operation." Afterwards, ibid,
   he says, "Immediate ways of the Spirit's sealing are ceased. No man may
   now expect, by any new revelation, or sign from heaven, by any voice,
   or extraordinary inspiration, to have his salvation sealed; but must
   expect that mercy in God's ordinary way and method, searching the
   Scriptures, examining our own hearts, and waiting on the Lord in
   prayer. The learned Gerson gives an instance of one that had been long
   upon the borders of despair, and at last sweetly assured and settled:
   he answered, Non ex nova aliqua revelatione; not by any new revelation,
   but by subjecting my understanding to, and comparing my heart with, die
   written word. And Mr. Roberts, in his treatise of the covenants, speaks
   of another, that so vehemently panted after the sealings and assurance
   of the love of God to his soul, that for a long time be earnestly
   desired some voice from heaven; and sometimes, walking in the solitary
   fields, earnestly desired some miraculous voice from the trees or
   stones there. This was denied him; but in time, a better was afforded,
   in a scriptural way." Again, ibid. "This method of sealing, is beyond,
   all other methods in the world. For in miraculous voices and
   inspirations, it is impossible there may subesse falsum, be found some
   cheat, or impostures of the devil: but the Spirit's witness in the
   heart, suitable to the revelation in the Scripture, cannot deceive us."

   [479] Luke xxiv. 49. Acts i. 4. and chap. ii. 38, 39. Gal. iii. 14.
   Eph. i. 13.

   [480] Compare John vii. 37, 38, 39. and John iv. 14. with Rev. xxi. 6.
   and Rev. xxii. 1, 17. Rev. xxii. 1, 17. xxii. 1, 17.

   [481] "After a man is in Christ, not to judge by the work, is not to
   judge by the Spirit For the apostle makes the earnest of the Spirit to
   be the teal. Mow, earnest is part of the money bargained for; the
   beginning of heaven, of the light and life of it. He that sees not that
   the Lord is his by that, sees no God his at all. Oh therefore, do not
   look for a spirit, without a word to reveal, nor a word to reveal,
   without seeing and feeling of some work first I thank the Lord, I do
   but pity those that think otherwise. If a sheep of Christ, oh, wander
   not." Shepard's Par. P. I. p. 86.
     __________________________________________________________________

      SECT. II.

   The first objective ground of gracious affections, is the
   transcendently excellent and amiable nature of divine things, as they
   are in themselves; and not any conceived relation they bear to self, or
   self-interest.

   I SAY, that the supremely excellent nature of divine things is the
   first, or primary and original, objective foundation of the spiritual
   affections of true saints; for I do not suppose that all relation which
   divine things bear to themselves, and their own particular interest,
   are wholly excluded from all influence in their gracious affections.
   For this may have, and indeed has, a secondary and consequential
   influence in those affections that are truly holy and spiritual; as I
   shall show by and by.

   It was before observed, that the affection of love is as it were the
   fountain of all affection; and particularly, that Christian love is the
   fountain of all gracious affections. Now the divine excellency of God,
   and of Jesus Christ, the word of God, his works, ways, &c. is the
   primary reason, why a true saint loves these things; and not any
   supposed interest that he has in them, or any conceived benefit that he
   has received or shall receive from them.

   Some say that all love arises from self-love; and that it is impossible
   in the nature of things, for any man to love God, or any other being,
   but that love to himself must be the foundation of it. But I humbly
   suppose, it is for want of consideration they say so. They argue, that
   whoever loves God, and so desires his glory, or the enjoyment of him,
   desires these things as his own happiness; the glory of God, and the
   beholding and the enjoying of his perfections, are considered as things
   agreeable to him, tending to make him happy; he places his happiness in
   them, and desires them as objects which, if obtained, would fill him
   with delight and joy, and so make him happy. And so, they say, it is
   from self-love, or a desire of his own happiness, that he desires God
   should be glorified, and desires to behold and enjoy his glorious
   perfections. But then they ought to consider a little further, and
   inquire how the man came to place his happiness in God's being
   glorified, and in contemplating and enjoying God's perfections. There
   is no doubt, but that after God's glory, and beholding his perfections,
   are become agreeable to him, he will desire them, as he desires his own
   happiness. But how came these things to be so agreeable to him, that he
   esteems it his highest happiness to glorify God, &c.? is not this the
   fruit of love? Must not a man first love. God, or have his heart united
   to him, before he will esteem God's good his own, and before he will
   desire the glorifying and enjoying of God, as his happiness. It is not
   strong arguing, because after a roan has his heart united to God in
   love, and, as a fruit of this, he desires his glory and enjoyment as
   his own happiness, that therefore a desire of this happiness must needs
   be the cause and foundation of his love; unless it be strong arguing,
   that because a father begat a son, therefore his son certainly begat
   him. If after a man loves God, it will be a consequence and fruit of
   this, that even love to his own happiness will cause him to desire the
   glorifying and enjoying of God; it will not thence follow, that this
   very exercise of self-love went before his love to God, and that his
   love to God was a consequence and fruit of that. Something else,
   entirely distinct from self-love, might be the cause of this, viz. a
   change made in the views of his mind, and relish of his heart; whereby
   he apprehends a beauty, glory, and supreme good, in God's nature, as it
   is in itself. This may be the thing that first draws his heart to him,
   and causes his heart to be united to him, prior to all considerations
   of his own interest or happiness, although after this, and as a fruit
   of it, he necessarily seeks his interest and happiness in God.

   There is a kind of love or affection towards persons or things, which
   does properly arise from self-love. A preconceived relation to himself,
   or some respect already manifested by another to him, or some benefit
   already received or depended on, is truly the first foundation of his
   love; what precedes any relish of, or delight in, the nature and
   qualities inherent in the being beloved, as beautiful and amiable. When
   the first thing that draws a man's benevolence to another, is the
   beholding of those qualifications and properties in him, which appear
   to him lovely in themselves, love arises in a very different manner,
   than when it first arises from some gift bestowed by another, as a
   judge loves and favours a man that has bribed him; or from the relation
   he supposes another has to him, as a man who loves his child. When love
   to another arises thus, it arises truly and properly from self-love.

   That kind of affection to God or Jesus Christ, which thus properly
   arises from self-love, cannot be a truly gracious and spiritual love;
   as appears from what has been said already. For self-love is a
   principle entirely natural, and as much in the hearts of devils as
   angels; and therefore surely nothing that is the mere result of it, can
   be supernatural and divine, in the manner before described. [482]
   Christ plainly speaks of this kind of love, as what is nothing beyond
   the love of wicked men, Luke vi. 32. "If ye love them that love you,
   what thank have ye? for sinners also love those that love them." And
   the devil himself knew that a mercenary respect to God, only for
   benefits received or depended on, (which is all one,) is worthless in
   the sight of God; Job i. 9, 10. "Doth Job serve God for nought? hast
   not thou made an hedge about him, and about his house," &c. God would
   never have implicitly allowed the objection to have been good, in case
   the accusation had been true, by allowing that matter to be tried, and
   Job to be so dealt with, that it might appear in the event, whether
   Job's respect to God was thus mercenary or no. Whereas the proof of the
   goodness of his respect was put upon that issue.

   It is unreasonable to think otherwise, than that the first foundation
   of a true love to God, is that whereby he is in himself lovely, or
   worthy to be loved, or the supreme loveliness of his nature. This is
   certainly what makes him chiefly amiable. What chiefly makes a man or
   any creature lovely, is his excellency; and so what chiefly renders God
   lovely, and must undoubtedly be the chief ground of true love, is his
   excellency. God's nature, or the divinity, is infinitely excellent; yea
   it is infinite beauty, brightness, and glory itself. But how can that
   be true Love of this excellent and lovely nature, which is not built on
   the foundation of its true loveliness! how can that be true love of
   beauty and brightness, which is not for beauty and brightness' sake?
   how can that be a true prizing of that which is in itself infinitely
   worthy and precious, which is not for the sake of its worthiness and
   preciousness? This infinite excellency of the divine nature, as it is
   in itself, is the true ground of all that is good in God in any
   respect; but how can a man truly love God, without loving him for that
   excellency, which is the foundation of all that is good or desirable in
   him? They whose affection to God is founded first on his profitableness
   to them, begin at the wrong end; they regard God only for the utmost
   limit of the stream of divine good, where it touches them, and reaches
   their interest. They have no respect to that infinite glory of God's
   nature, which is the original good, and the true fountain of all good,
   and of loveliness of every kind.

   A natural principle of self-love may be the foundation of great
   affections towards God and Christ, without seeing any thing of the
   beauty and glory of the divine nature. There is a certain gratitude
   that is a mere natural thing. Gratitude is one of the natural
   affections, as well as anger; and there is a gratitude that arises from
   self-love, very much in the same manner that anger does. Anger in men
   is an affection excited against, or in opposition to, another, for
   something in him that crosses self-love: gratitude is an affection one
   has towards another, for loving or gratifying him, or for something in
   him that suits self-love. And there may be a kind of gratitude, without
   any true or proper love; as there may be anger without hatred; as in
   parents towards their children, with whom they may be angry, and yet at
   the same time have a strong habitual love to them. Of this gratitude
   Christ declares, (Luke vi.) Sinners love those that love them; even the
   publicans, who were some of the most carnal and profligate sort of men,
   (Matt. v. 46.) This is the principle wrought upon by bribery, in unjust
   judges; and which even the brute beasts exercise; a dog will love his
   master that is kind to him. And we see in innumerable instances, that
   mere nature is sufficient to excite gratitude in men, or to affect
   their hearts with thankfulness to others for kindnesses received; and
   sometimes towards them against whom at the same time they have an
   habitual enmity. Thus Saul was once and again greatly affected, and
   even dissolved with gratitude towards David, for sparing his life; and
   yet remained an habitual enemy to him. And as men, from mere nature,
   may be thus affected towards men; so they may towards God. Nothing
   hinders, but that the same self-love may work after the same manner
   towards God, as towards men. And we have manifest instances of it in
   Scripture; as indeed the children of Israel, who sang God's praises at
   the Red sea, but soon forgot his works. Naaman the Syrian was greatly
   affected with the miraculous cure of his leprosy. His heart was engaged
   thenceforward to worship the God who had healed him, excepting when it
   would expose him to be ruined in his temporal interest. So was
   Nebuchadnezzar greatly affected with God's goodness to him, in
   restoring him to his reason and kingdom, after his dwelling with the
   beasts.

   Gratitude being thus a natural principle, ingratitude is so much the
   more vile and heinous; because it shows a dreadful prevalence of
   wickedness, when it even overbears and suppresses the better principles
   of human nature. It is mentioned as an evidence of the high degree of
   wickedness in many of the heathen, that they were without natural
   affection, Rom. ii. 31. But that the want of gratitude, or natural
   affection, are evidences of a high degree of vice, is no argument that
   all gratitude and natural affection has the nature of virtue, or saving
   grace.

   Self-love, through the exercise of a mere natural gratitude, may be the
   foundation of a sort of love to God many ways. A kind of love may arise
   from a false notion of God, that men have some way imbibed; as though
   he were only goodness and mercy, and no revenging justice; or as though
   the exercises of his goodness were necessary, and not free and
   sovereign; or as though his goodness were dependent on what is in them,
   and as it were constrained by them. Men on such grounds as these, may
   love a God of their own forming in their imaginations, when they are
   far from loving such a God as reigns in heaven.

   Again, self-love may be the foundation of an affection in men towards
   God, through a great insensibility of their state with regard to God,
   and for want of conviction of conscience to make them sensible how
   dreadfully they have provoked him to anger. They have no sense of the
   heinousness of sin, as against God, and of the infinite and terrible
   opposition of the holy nature of God against it. Having formed in their
   minds such a God as suits them, and thinking him to be such an one as
   themselves, who favours and agrees with them, they may like him very
   well, and feel a sort of love to him, when they are far from loving the
   true God. And men's affections may be much moved towards God from
   self-love, by some remarkable outward benefits received from him; as it
   was with Naaman, Nebuchadnezzar, and the children of Israel at the Red
   sea.

   Again, a very high affection towards God may, and often does, arise in
   men, from an opinion of the favour and love of God to them, as the
   first foundation of their love to him. After awakenings and distress,
   through fears of hell, they may suddenly get a notion, through some
   impression on their imagination, or immediate suggestion with or
   without texts of Scripture, or by some other means that God loves them,
   has forgiven their sins, and made them his children; and this is the
   first thing that causes their affections to flow towards God and Jesus
   Christ: and then, upon this foundation, many things in God may appear
   lovely to them, and Christ may seem excellent. And if such persons are
   asked, whether God appears lovely and amiable in himself? they would
   perhaps readily answer, Yes; when indeed, if the matter be strictly
   examined, this good opinion of God was purchased, and paid for, in the
   distinguishing and infinite benefits they imagined they received from
   God. They allow God to be lovely in himself no otherwise, than that he
   has forgiven and accepted them, loves them above most in the world, and
   has engaged to improve all his infinite power and wisdom in preferring,
   dignifying, and exalting them, and will do for them just as they would
   have him. When once they are firm in this apprehension, it is easy to
   own God and Christ to be lovely and glorious, and to admire and extol
   them. It is easy for them to own Christ to be a lovely person, and the
   best in the world, when they are first firm in the notion, that he,
   though Lord of the universe, is captivated with love to them, has his
   heart swallowed up in them, prizes them far beyond most of their
   neighbours, has loved them from eternity, and died for them, and will
   make them reign in eternal glory with him in heaven. When this is the
   case with carnal men, their very lusts will make him seem lovely; pride
   itself will prejudice them in favour of that which they call Christ.
   Selfish, proud man naturally calls that lovely which greatly
   contributes to his interest, and gratifies his ambition.

   And as this sort of persons begin, so they go on. Their affections are
   raised, from time to time, primarily on this foundation of self-love,
   and a conceit of God's love to them. Many have a false notion of
   communion with God, as though it were carried on by impulses, and
   whispers, and external representations, immediately made to their
   imagination. These things they take to be manifestations of God's great
   love to them, and evidences of their high exaltation above others; and
   so their affections are often renewedly set a-going.

   Whereas the exercises of true and holy love in the saints arise in
   another way. They do not first see that God loves them, and then see
   that he is lovely; but they first see that God is lovely, and that
   Christ is excellent and glorious; their hearts are first captivated
   with this view, and the exercises of their love are wont, from time to
   time, to begin here, and to arise primarily from these views; and then,
   consequentially, they see God's love, and great favour to them. [483]
   The saints' affections begin with God; and self-love has a hand in
   these affections consequentially and secondarily only. On the contrary,
   false affections begin with self, and an acknowledgment of an
   excellency in God, and an affectedness with it, is only consequential
   and dependent. In the love of the true saint, God is the lowest
   foundation; the love of the excellency of his nature is the foundation
   of all the affections which come afterwards, wherein self-love is
   concerned as an handmaid. On the contrary, the hypocrite lays himself
   at the bottom of all, as the first foundation, and lays on God as the
   superstructure; and even his acknowledgment of God's glory itself,
   depends on his regard to his private interest.

   Self-love may not only influence men, so as to cause them to be
   affected with God's kindness to them separately; but also with God's
   kindness to them, as parts of a community. A natural principle of
   self-love, without any other, may be sufficient to make a man concerned
   for the interest of the nation to which he belongs: as for instance, in
   the present war, self-love may make natural men rejoice at the
   successes of our nation, and sorry for their disadvantages, they being
   concerned as members of the body. The same natural principles may
   extend even to the world of mankind, and might be affected with the
   benefits the inhabitants of the earth have, beyond those of the
   inhabitants of other planets; if we knew that such there were, and knew
   how it was with them. So this principle may cause men to be affected
   with the benefits mankind have received beyond the fallen angels; with
   the wonderful goodness of God in giving his Son to die for fallen man,
   with the marvellous love of Christ in suffering such great things for
   us, and with the great glory they hear God has provided in heaven for
   us. Looking on themselves as persons concerned, interested, and so
   highly favoured; the same principle of natural gratitude may influence
   men here, as in the case of personal benefits.

   But these things by no means imply, that all gratitude to God is a mere
   natural thing, and that there is no such thing as a spiritual
   gratitude, which is a holy and divine affection. They imply no more,
   than that there is a gratitude which is merely natural, and that when
   persons have affections towards God only, or primarily, for benefits
   received, their affection is only the exercise of natural gratitude.
   There is doubtless such a thing as a gracious gratitude, which greatly
   differs from all that gratitude which natural men experience. It
   differs in the following respects.

   1. True gratitude, or thankfulness to God for his kindness to us,
   arises from a foundation, laid before, of love to God for what he is in
   himself; whereas a natural gratitude has no such antecedent foundation.
   The gracious stirrings of grateful affection to God, for kindness
   received, always are from a stock of love already in the heart,
   established in the first place on other grounds, viz. God's own
   excellency; and hence the affections are disposed to flow out, on
   occasions of God's kindness. The saint having seen the glory of God,
   and his heart overcome by it, and captivated into a supreme love to him
   on that account, his heart hereby becomes tender, and easily affected
   with kindness received. If a man has no love to another, yet gratitude
   may be moved by some extraordinary kindness; as in Saul towards David:
   but this is not the same in kind, as a man's gratitude to a dear
   friend, for whom his heart had before a nigh esteem and love. Self-love
   is not excluded from a gracious gratitude; the saints love God for his
   kindness to them, Psal. cxvi. 1. "I love the Lord, because he hath
   heard the voice of my supplication." But something else is included;
   another love prepares the way, and lays the foundation for these
   grateful affections.

   2. In a gracious gratitude, men are affected with the attribute of
   God's goodness and free grace, not only as they are concerned in it, or
   as it affects their interest, but as a part of the glory and beauty of
   God's nature. That wonderful and unparalleled grace of God which is
   manifested in the work of redemption, and shines forth in the face of
   Jesus Christ, is infinitely glorious in itself, and appears so to the
   angels; it is a great part of the moral perfection and beauty of God's
   nature. This would be glorious, whether it were exercised towards us or
   no; and the saint who exercises a gracious thankfulness for it, sees it
   to be so, and delights in it as such. Yea, his concern in it serves the
   more to engage his mind, and raise his attention and affection.
   Self-love here assists as an handmaid, being subservient to higher
   principles, to lead forth the mind to contemplation, and to heighten
   joy and love. God's kindness to them is a glass set before them,
   wherein to behold the beautiful attribute of God's goodness: the
   exercises and displays of this attribute, by this means, are brought
   near to them, and set right before them. So that in a holy thankfulness
   to God, the concern our interest has in God's goodness, is not the
   first foundation of our being affected with it; that was laid in the
   heart before, in love to God for his excellency in himself; that makes
   the heart tender, and suceptive of such impressions from his goodness
   to us. Nor is our own interest, or the benefits we have received, the
   only, or the chief objective ground of the present exercises of the
   affection, but rather God's goodness, as part of the beauty of his
   nature. The manifestations of that lovely attribute, however, set
   immediately before our eyes, in the exercise of it for us, are a
   special occasion of the mind's attention to that beauty, at that time;
   and this may serve to heighten the affection.

   Some may perhaps be ready to object, against the whole that has been
   said, that text, (1 John iv. 19.) "We love him, because he first loved
   us;" as though this implied that God's love to the true saints were the
   first foundation of their love to him. In answer to this I would
   observe, that the apostle's drift in these words, is to magnify the
   love of God to us from hence, that he loved us, while we had no love to
   him; as will be manifest to any one who compares this verse and the two
   following, with the 9th, 10th, and 11th verses. And that God loved us,
   when we had no love to him, the apostle proves by this argument, that
   God's love to the elect, is the ground of their love to him. And it is
   so three ways: 1. The saints' love to God is the fruit of God's love to
   them, as it is the gift of that love. God gave them a spirit of love to
   him, because he loved them from eternity; his love to his elect is the
   foundation of their regeneration, and the whole of their redemption. 2.
   The exercises and discoveries God has made of his wonderful love to
   sinful men by Jesus Christ, in the work of redemption, are among the
   chief manifestations of his glorious moral perfections to both angels
   and men; and so is one main objective ground of the love of both to
   God, in a good consistence with what was said before. 3. God's love to
   a particular elect person, discovered by his conversion, is a great
   manifestation of God's moral perfection and glory to him; and thus is a
   proper occasion of exciting holy gratitude, agreeable to what was
   before said. And that the saints, in these respects, love God, because
   he first loved them, fully answers the design of the apostle's argument
   in that place. So that no good argument can be drawn from hence,
   against a spiritual and gracious love in the saints, arising primarily
   from the excellency of divine things as they are in themselves, and not
   from any conceived relation they bear to their interest.

   And as it is with the love of the saints, so it is with their joy, and
   spiritual delight: the first foundation of it is not any consideration
   of their interest in divine things; but it primarily consists in the
   sweet entertainment their minds have in the contemplation of the divine
   and holy beauty of these things, as they are in themselves. And this is
   indeed the very main difference between the joy of the hypocrite, and
   the joy of the true saint. The former rejoices in himself; self is the
   first foundation of his joy: the latter rejoices in God. The hypocrite
   has his mind pleased and delighted, in the first place, with his own
   privilege, and happiness to which he supposes he has attained, or shall
   attain. True saints have their minds, in the first place, inexpressibly
   pleased and delighted with the sweet ideas of the glorious and amiable
   nature of the things of God. This is the spring of all their delights,
   and the cream of all their pleasures; it is the joy of their joy. This
   sweet and ravishing entertainment they have in viewing the beautiful
   and delightful nature of divine things, is the foundation of the joy
   they have afterward in the consideration of their being theirs. But the
   dependence of the affections of hypocrites is in a contrary order: they
   first rejoice and are elevated, that they are the favourites of God;
   and then, on that ground, he seems in a sort lovely to them.

   The first foundation of the delight a true saint has in God, is his own
   perfection; and the first foundation of the delight he has in Christ,
   in his own beauty; he appears in himself the chief among ten thousand,
   and altogether lovely. The way of salvation by Christ is a delightful
   way to him, for the sweet and admirable manifestations of the divine
   perfections in it. The holy doctrines of the gospel, by which God is
   exalted and man abased, holiness honoured and promoted, sin greatly
   disgraced and discouraged, and free, sovereign love manifested, are
   glorious doctrines in his eyes, and sweet to his taste, prior to any
   conception of his interest in these things. Indeed the saints rejoice
   in their interest in God, and that Christ is theirs; and so they have
   great reason: but this is not the first spring of their joy. They first
   rejoice in God as glorious and excellent in himself, and then
   secondarily rejoice in it, that so glorious a God is theirs. They first
   have their hearts filled with sweetness, from the view of Christ's
   excellency, the excellency of his grace, and the beauty of salvation by
   him; and then, they have a secondary joy, in that so excellent a
   Saviour and such excellent grace, is theirs. [484] But that which is
   the true saint's superstructure is the hypocrite's foundation. When
   they hear of the wonderful things of the gospel, of God's great love in
   sending his Son, of Christ's dying love to sinners, the great things
   Christ has purchased and promised to the saints, and hear these things
   eloquently set forth; they may hear with a great deal of pleasure, and
   be lifted up with what they near. But if their joy be examined, it will
   be found to have no other foundation than this, that they look upon
   these things as theirs, all this exalts them, they love to hear of the
   great love of Christ vastly distinguishing some from others; for
   self-love makes them affect great distinction from others. No wonder,
   in this confident opinion of their own good estate, that they feel well
   under such doctrine, and are pleased in the highest degree, in hearing
   how much God and Christ makes of them. So that their joy is really a
   joy in themselves, and not in God.

   And hence it comes to pass, that in their rejoicings and elevations,
   hypocrites are wont to keep their eye upon themselves; having received
   what they call spiritual discoveries, their minds are taken up about
   their own experiences; and not the glory of God, or the beauty of
   Christ. They keep thinking with themselves, what a good experience is
   this! what a great discovery is this! what wonderful things have I met
   with! and so they put their experiences in the place of Christ, his
   beauty and fulness. Instead of rejoicing in Christ Jesus, they rejoice
   in their admirable experiences. Instead of feeding and feasting their
   souls in viewing the innate, sweet, refreshing amiableness of the
   things exhibited in the gospel, they view them only as it were
   side-ways. The object that fixes their contemplation, is their
   experience; and they are ever feeding their souls, and feasting a
   selfish principle, with a view of their discoveries. They take more
   comfort in their discoveries than in Christ discovered. This is the
   true notion of living upon experiences and frames; and not our using
   them as an evidence of our good estate. It is very observable, that
   some who reject evidences are most notorious for living upon
   experience, according to the true notion of it.

   The affections of hypocrites are very often after this manner; they are
   first much affected with some impression on their imagination, or some
   impulse, which they take to be an immediate suggestion, or testimony
   from God, of his love and their happiness. They fancy a high privilege
   in some respect, either with or without a text of Scripture; they are
   mightily taken with this, as a great discovery; and hence arise high
   affections. When their affections are raised, they view those high
   affections, and call them great and wonderful experiences; and they
   have a notion that God is greatly pleased with those affections. This
   affects them still more; and so they are affected with their
   affections. Thus their affections rise higher and higher, until they
   sometimes are perfectly swallowed up; also self-conceit, and a fierce
   zeal rises; and all is built, like a castle in the air, on nothing but
   imagination, self-love, and pride.

   And as are the thoughts of such persons, so is their talk; for out of
   the abundance of their heart their mouth speaketh. As in their high
   affections they keep their eye upon the beauty of their experiences,
   and greatness of their attainments; so they are great talkers about
   themselves. The true saint, when under great spiritual affections, from
   the fulness of his heart is ready to speak much of God, his glorious
   perfections and works, the beauty and amiableness of Christ, and the
   glorious things of the gospel; but hypocrites, in their high
   affections, talk more of the discovery, than of the thing discovered.
   They are full of talk about the wonderful discoveries they have had,
   how sure they are of the love of God to them, how safe their condition
   is, how they know they shall go to heaven, &c.

   A true saint, when in the enjoyment of true discoveries of the sweet
   glory of God and Christ, has his mind too much captivated and engaged
   by what he views without himself, to stand at that time to view
   himself, and his own attainments. It would be a loss which he could not
   bear, to have his eye taken off from the ravishing object of his
   contemplation, in order to survey his own experience, and to spend time
   in thinking with himself, What a high attainment this is, and what a
   good story I now have to tell others! Nor does the pleasure and
   sweetness of his mind at that time, chiefly arise from the
   consideration of the safety of his state, or any thing he has in view
   of his own qualifications, experiences, or circumstances; but from the
   divine and supreme beauty of what is the object of his direct view,
   without himself; which sweetly entertains, and strongly holds his mind.

   As the love and joy of hypocrites are all from the source of self-love,
   so it is with their other affections, their sorrow for sin, their
   humiliation and submission, their religious desires and zeal. Every
   thing is as it were paid for beforehand, in God's highly gratifying
   their self-love, by making so much of them, and exalting them so
   highly, as things are in their imagination. It is easy for nature,
   corrupt as it is, under a notion of being already some of the highest
   favourites of heaven, and having a God who so protects and favours them
   in their sins, to love this imaginary God that suits them so well; and
   equally easy to extol him, submit to him, and to be fierce and zealous
   for him. The high affections of many are all built on the supposition
   of their being eminent saints. If that opinion which they have of
   themselves were taken away, if they thought they were some of the lower
   form of saints, (though they should yet suppose themselves to be real
   saints,) their high affections would fall to the ground. If they only
   saw a little of the sinfulness and vileness of their own hearts, and
   their deformity in the midst of their best duties and their best
   affections, it would destroy their affections; because they are built
   upon self, self-knowledge would destroy them. But as to truly gracious
   affections, they have their foundation in God and Jesus Christ; and
   therefore a discovery of themselves, of their own deformity, and the
   meanness of their experiences, though it will purify their affections,
   yet it will not destroy them, but in some respects sweeten and heighten
   them.
     __________________________________________________________________

   [482] "There is a natural love to Christ, as to one that doth thee
   good, and for thine own ends; and spiritual, for himself, whereby the
   Lord only is exalted." Shepard's Par. of the Ten Virgins, P. I. p. 25

   [483] "There is a seeing of Christ after a man believes, which is
   Christ in his love, &c. But I speak of that first sight of him that
   precedes the second act of faith: and it is an intuitive, or real sight
   of him, as he is in his glory." Shepard's Par. of the Ten Virgins, Part
   I. p. 74.

   [484] Dr. Owen on the Spirit, p. 199, speaking of a common work of the
   Spirit, says, "The effects of this work on the mind, which is the first
   subject affected with it, proceeds not so far as to give it delight,
   complacency, and satisfaction, in the lovely spiritual nature and
   excellencies of the things revealed unto it The true nature of saving
   illumination consists in this, that it gives the mind such a direct
   intuitive insight and prospect into spiritual things, as that in their
   own spiritual nature they suit, please, and satisfy it; so that it is
   transformed into them, cast into the mould of them, and rests in them;
   Rom. vi. 17. chap. xii. 2. 1 Cor. ii. 13, 14. 2 Cor. iii. 18. chap. iv.
   6. This the work we have insisted on, reacheth not unto. For
   notwithstanding any discovery that is made therein of spiritual things
   unto the mind, it finds not an immediate, direct, spiritual excellency
   in them; but only with respect unto some benefit or advantage, which is
   to be attained by means thereof. It will not give such a spiritual
   insight into the mystery of God's grace by Jesus Christ, called his
   glory shining in the face of Christ, 2 Cor. iv. 6. as that the soul, in
   its first direct view of it, should, for what it is in itself, admire
   it, delight in it, approve it, and find spiritual solace, with
   refreshment, in it. But such a light, such a knowledge, it
   communicates, as that a man may like it well in its effects, as a way
   of mercy and salvation."
     __________________________________________________________________

      SECT. III.

   Those affections that are truly holy, are primarily founded on the
   moral excellency of divine things. Or, a love to divine things for the
   beauty and sweetness of their moral excellency, is the spring of all
   holy affections.

   HERE, for the sake of the more illiterate reader, I will explain what I
   mean by the moral excellency of divine things.--The word moral is not
   to be understood here, according to the common acceptation, when men
   speak of morality, and a moral behaviour; meaning an outward conformity
   to the duties of the moral law, and especially the duties of the second
   table. Nor is it taken for mere seeming virtues, proceeding from
   natural principles, in opposition to those that are more inward,
   spiritual, and divine. The honesty, justice, generosity, good-nature,
   and public spirit of many of the heathen, are called moral virtues, in
   distinction from the holy faith, love, humility, and
   heavenly-mindedness of true Christians; but the word moral is not to be
   understood so in this place.

   In order to a right understanding of what is meant, it must be
   observed, that divines commonly make a distinction between moral good
   and evil, and natural good and evil. By moral evil, they mean the evil
   of sin, or that evil which is against duty, and contrary to what is
   right and ought to be. By natural evil, they do not mean that evil
   which is properly opposed to duty; but that which is contrary to mere
   nature, without any respect to a rule of duty. So the evil of suffering
   is called natural evil, such as pain and torment, disgrace, and the
   like: these things are contrary to mere nature, hateful to wicked men
   and devils, as well as good men and angels. If a child be monstrous, or
   a natural fool, these are natural, but not moral evils, because they
   have not properly the nature of the evil of sin. On the other hand, as
   by moral evil divines mean sin, or that which is contrary to what is
   right; so by moral good, they mean that which is contrary to sin: or,
   in other words, that good in beings who have will and choice, whereby,
   as voluntary agents, they are, and act, as it becomes them to be and to
   act. And, it is obvious, that is becoming, which is most fit, suitable,
   and lovely. By natural good, they mean that good which is entirely of a
   different kind from holiness or virtue, viz. that which perfects or
   suits nature, considering nature abstractly from any holy or unholy
   qualifications, and without any relation to any rule or measure of
   right and wrong.

   Thus pleasure is a natural good; so is honour; so is strength; and so
   is speculative knowledge, human learning, and policy. Thus there is a
   distinction to be made between men's natural and their moral good; and
   also between the natural and moral good of the angels in heaven. The
   great capacity of angelic understandings, their great strength, and the
   honourable circumstances they are in as the great ministers of God's
   kingdom, whence they are called thrones, dominions, principalities, and
   powers, is their natural good. But their perfect holiness and glorious
   goodness, their pure and flaming love to God, to the saints and one
   another, is their moral good. So divines make a distinction between the
   natural and moral perfections of God: by the moral perfections of God,
   they mean those attributes which God exercises as a moral agent, or
   whereby the heart and will of God, are good, right, infinitely
   becoming, and lovely; such as his righteousness, truth, faithfulness,
   and goodness; or, in one word, his holiness. By God's natural
   perfections, they mean those attributes wherein his greatness consists;
   such as his power, his knowledge, his being from everlasting to ever
   lasting, his omnipresence, his awful and terrible majesty.

   The moral excellency of an intelligent voluntary being, is more
   immediately seated in the heart or wilt. That intelligent being whose
   will is truly right and lovely, he is morally good or excellent.--This
   moral excellency, when it is true and real, is holiness. Therefore
   holiness comprehends all the true moral excellency of intelligent
   beings: there is no other true virtue, but real holiness. Holiness
   comprehends all the true virtue of a good man; his love to God, his
   gracious love to men, his justice, his charity, his bowels of mercies,
   his gracious meekness and gentleness, and all other christian virtues,
   belong to his holiness. So the holiness of God, in the more extensive
   sense of the word--the sense in which the word is commonly, if not
   universally, used concerning God in Scripture--is the same with the
   moral excellency of the divine nature; comprehending all his moral
   perfections, his righteousness, faithfulness, and goodness. As in holy
   men, their christian kindness and mercy belong to their holiness; so
   the kindness and mercy of God belong to his holiness. Holiness in man,
   is but the image of God's holiness; and surely there are not more
   virtues belonging to the image, than are in the original. Has derived
   holiness more in it, than is in that underived holiness, which is its
   fountain?

   As there are two kinds of attributes in God, according to our way of
   conceiving of him, his moral attributes, which are summed up in his
   holiness, and his natural attributes--strength, knowledge, &c.--that
   constitute his greatness; so there is a twofold image of God in man,
   his moral or spiritual image, which is his holiness, that is the image
   of God's moral excellency; (which image was lost by the fall;) and
   God's natural image, consisting in man's reason and understanding, his
   natural ability, and dominion over the creatures, which is the image of
   God's natural attributes. From what has been said, it may easily be
   understood what I intend, when I say that love to divine things for the
   beauty of their moral excellency, is the spring of all holy affections.

   It has been already shown, under the former head, that the first
   objective ground of all holy affections is the supreme excellency of
   divine things as they are in their own nature. I now proceed further,
   and say more particularly, that the kind of excellency which is the
   first objective ground of all holy affections, is their holiness. Holy
   persons, in the exercise of holy affections, love divine things
   primarily for their holiness; they love God, in the first place, for
   the beauty of his holiness, or moral perfection, as being supremely
   amiable in itself. Not that the saints, in the exercise of gracious
   affections, love God only for his holiness; all his attributes are
   amiable and glorious in their eyes; they delight in every divine
   perfection; the contemplation of the infinite greatness, power,
   knowledge, and terrible majesty of God, is pleasant to them. But their
   love to God for his holiness is what is most fundamental and essential
   in their love. Here it is that true love to God begins; all other holy
   love to divine things flows from hence. Love to God for the beauty of
   his moral attributes, necessarily causes a delight in God for all his
   attributes; for his moral attributes cannot be without his natural
   attributes. Infinite holiness supposes infinite wisdom, and infinite
   greatness; and all the attributes of God as it were imply one another.

   The true beauty and loveliness of all intelligent beings primarily and
   most essentially consist in their moral excellency or holiness. Herein
   consists the loveliness of angels, without which, notwithstanding all
   their natural perfections, they would have no more loveliness than
   devils. It is moral excellency alone, that is in itself, and on its own
   account, the excellency of intelligent beings: it is this that gives
   beauty to, or rather is the beauty of, their natural perfections and
   qualifications. Moral excellency, if I may so speak, is the excellency
   of natural excellencies. Natural qualifications are either excellent or
   otherwise, according as they are joined with moral excellency or not.

   Strength and knowledge do not render any being lovely without holiness,
   but more hateful; though they render them more lovely when joined with
   holiness. Thus the elect angels are the more glorious for their
   strength and knowledge, because these natural perfections of theirs are
   sanctified by their moral perfection. But though the devils are very
   strong, and of great natural understanding, yet they are not the more
   lovely. They are more terrible, indeed, not more amiable; but on the
   contrary, the more hateful. The holiness of an intelligent creature, is
   the beauty of all his natural perfections. And so it is in God,
   according to our way of conceiving of the Divine Being: holiness is in
   a peculiar manner the beauty of the divine nature. Hence we often read
   of the beauty of holiness, (Psal. xxix. 2. Psal. xcvi. 9. and cx. 3.)
   This renders all his other attributes glorious and lovely. It is the
   glory of God's wisdom, that it is a holy wisdom, and not a wicked
   subtlety. This makes his majesty lovely, and not merely dreadful and
   horrible, that it is a holy majesty. It is the glory of God's
   immutability, that it is a holy immutability, and not an inflexible
   obstinacy in wickedness.

   And therefore it must needs be, that a sight of God's loveliness must
   begin here. A true love to God must begin with a delight in his
   holiness, and not with a delight in any other attribute; for no other
   attribute is truly lovely without this, and no otherwise than as
   (according to our way of conceiving God) it derives its loveliness from
   this. Therefore, it is impossible that other attributes should appear
   lovely, in their true loveliness, until this is seen: and it is
   impossible that any perfection of the divine nature should be loved
   with true love until this is loved. If the true loveliness of all God's
   perfections, arises from the loveliness of his holiness; then the true
   love of all his perfections, arises from the love of his holiness. They
   that do not see the glory of God's holiness, cannot see any thing of
   the true glory of his mercy and grace. They see nothing of the glory of
   those attributes, as any excellency of God's nature, as it is in
   itself; though they may be affected with them, and love them, as they
   concern their interest. For these attributes are no part of the
   excellency of God's nature, as that is excellent in itself, any
   otherwise than as they are included in his holiness, more largely
   taken; or as they are a part of his moral perfection.

   As the beauty of the divine nature primarily consists in God's
   holiness, so does the beauty of all divine things. Herein consists the
   beauty of the saints, that they are saints, or holy ones: it is the
   moral image of God in them, which is their beauty; and that is their
   holiness. Herein consists the beauty and brightness of the angels of
   heaven, that they are holy angels, and so not devils; (Dan. iv. 13, 17,
   23. Matt. xxv. 31. Mark viii. 38. Acts x. 22. Rev. xiv. 10.) Herein
   consists the beauty of the christian religion, above all other
   religions, that it is so holy & religion. Herein consists the
   excellency of the word of God, that it is so holy; [485] "Thy word is
   very pure, therefore thy servant loveth it." Ver. 128. I esteem all thy
   precepts concerning all things to be right; and I hate every false way.
   Ver. 138. Thy testimonies that thou hast commanded, are righteous, and
   very faithful. And 172. "My tongue shall speak of thy word; for all thy
   commandments are righteousness." And Psal. xix. 7-10. "The law of the
   Lord is perfect, converting the soul: the testimony of the Lord is
   sure, making wise the simple. The statutes of the Lord are right,
   rejoicing the heart: the commandment of the Lord is pure, enlightening
   the eyes. The fear of the Lord is clean, enduring for ever: the
   judgments of the Lord are true, and righteous altogether: more to be
   desired are they than gold, yea, than much fine gold; sweeter also than
   honey, and the honey-comb." Herein primarily consists the amiableness
   and beauty of the Lord Jesus, whereby he is the chief among ten
   thousands, and altogether lovely; even in that he is the holy One of
   God, Acts iii. 14. and God's holy Child, Acts iv. 27. and he that is
   holy, he that is true, Rev. iii. 7. All the spiritual beauty of his
   human nature, his meekness, lowliness, patience, heavenliness, love to
   God, love to men, condescension to the mean and vile, compassion to the
   miserable, &c. all is summed up in his holiness. And the beauty of his
   divine nature, of which the beauty of his human nature is the image and
   reflection, also primarily consists in his holiness. Herein primarily
   consists the glory of the gospel, that it is a holy gospel, and so
   bright an" emanation of the holy beauty of God and Jesus Christ. Herein
   consists the spiritual beauty of its doctrines, that they are holy
   doctrines, or doctrines according to godliness. Herein consists the
   spiritual beauty of the way of salvation by Jesus Christ, that it is so
   holy a way. And herein chiefly consists the glory of heaven, that it is
   the holy city, the holy Jerusalem, the habitation of God's holiness,
   and so of his glory, Isa. lxiii. 15. All the beauties of the new
   Jerusalem, as it is described in the two last chapters of Revelation,
   are but various representations of this. (See chap. xxi. 2, 10, 11, 18,
   21, 27. chap. xxii. 1, 3.)

   And therefore it is primarily on account of this kind of excellency,
   that the saints love all these things. Thus they love the word of God,
   because it is very pure. It is on this account they love the saints;
   and on this account chiefly it is, that heaven is lovely to them, and
   those holy tabernacles of God amiable in their eyes. It is on this
   account that they love God; and on this account primarily it is, that
   they love Christ, and that their hearts delight in the doctrines of the
   gospel, and sweetly acquiesce in the way of salvation therein revealed.
   [486]

   Under the head of the first distinguishing characteristic of gracious
   affection, I observed, that there is given to the regenerated a new
   supernatural sense, a certain divine spiritual taste. This is in its
   whole nature diverse from any former kinds of sensation of the mind, as
   tasting is diverse from any of the other five senses, and something is
   perceived by a true saint in the exercise of this new sense of mind, in
   spiritual and divine things, as entirely different from any thing that
   is perceived in them by natural men, as the sweet taste of honey is
   diverse from the ideas men get of honey by looking on it or feeling of
   it. Now the beauty of holiness, is that which is perceived by this
   spiritual sense, so diverse from all that natural men perceive in them;
   or, this kind of beauty is the quality that is the immediate object of
   this spiritual sense; this is the sweetness that is the proper object
   of this spiritual taste. The Scripture often represents the beauty and
   sweetness of holiness as the grand object of a spiritual taste and
   spiritual appetite. This was the sweet food of the holy soul of Jesus
   Christ, John iv. 32, 34. "I have meat to eat, that ye know not of--My
   meat is to do the will of him that sent me, and to finish his work." I
   know of no part of the Holy Scriptures, where the nature and evidences
   of true and sincere godliness are so fully and largely insisted on and
   delineated, as in the 119th Psalm. The psalmist declares his design in
   the first verses of the psalm, keeps his eye on it all along, and
   pursues it to the end. The excellency of holiness is represented as the
   immediate object of a spiritual taste and delight. God's law, that
   grand expression and emanation of the holiness of God's nature, and
   prescription of holiness to the creature, is all along represented as
   the great object of the love, the complacence, and rejoicing of the
   gracious nature, which prizes God's commandments above gold, yea, the
   finest gold, and to which they are sweeter than the honey, and the
   honey-comb; and that upon account of their holiness, as I observed
   before. The same psalmist declares, that this is the sweetness that a
   spiritual taste relishes in God's law, Psal. xix. 7-10. "The law of the
   Lord is perfect--the commandment of the Lord is pure; the fear of the
   Lord is clean; the statutes of the Lord are right, rejoicing the
   heart--the judgments of the Lord are true, and righteous altogether;
   more to be desired are they than gold, yea, than much fine gold:
   sweeter also than honey, and the honey-comb."

   A holy love has a holy object: the holiness of love consists especially
   in this, that it is the love of that which is holy, for its holiness;
   so that the holiness of the object, is the quality whereon it fixes and
   terminates. A holy nature must needs love that chiefly, which is most
   agreeable to itself; but surely that which above all others is
   agreeable to a holy nature, is holiness; for nothing can be more
   agreeable to any nature than itself. And so the holy nature of God and
   Christ, the word of God, and other divine things, must be above all
   agreeable to the holy nature of the saints.

   Again, a holy nature doubtless loves holy things especially on account
   of that for which sinful nature has enmity against them: but that for
   which chiefly sinful nature is at enmity against holy things, is their
   holiness; it is for this, that the carnal mind is enmity against God,
   against the law, and the people of God. Now, it is just arguing from
   contraries; from contrary causes, to contrary effects; from opposite
   natures, to opposite tendencies. We know that holiness is of a directly
   contrary nature to wickedness: as therefore it is the nature of
   wickedness chiefly to oppose and hate holiness; so it must be the
   nature of holiness chiefly to tend to and delight in holiness.

   The holy nature of saints and angels in heaven (where the true tendency
   of it best appears) is principally engaged by the holiness of divine
   things. This is the divine beauty which chiefly engages the attention,
   admiration, and constant praise of the bright and burning seraphim;
   Isa. vi. 3. "One cried unto another, and said, Holy, holy, holy is the
   Lord of hosts, the whole earth is full of his glory." Rev. iv. 8. "They
   rest not day and night, saying, Holy, holy, holy, Lord God Almighty,
   which was, and is, and is to come." So the glorified saints, chap. xv.
   4. "Who shall not fear thee, O Lord, and glorify thy name? for thou
   only art holy."

   And the Scriptures represent the saints on earth as adoring God
   primarily on this account; they admire and extol all God's attributes,
   either as deriving loveliness from his holiness, or as being a part of
   it. Thus when they praise God for his power, his holiness is the beauty
   that engages them; Psal. xcviii. 1. "O sing unto the Lord a new song,
   for he hath done marvellous things: his right hand and his holy arm
   hath gotten him the victory." So when they praise him for his justice
   and terrible majesty; Psal. xcix. 2, 3. "The Lord is great in Zion, and
   he is high above all people. Let them praise thy great and terrible
   name, for it is holy." Verse 5. "Exalt ye the Lord our God, and worship
   at his footstool: for he is holy." Ver. 8, 9. "Thou wast a God that
   forgavest them, though thou tookest vengeance of their inventions.
   Exalt ye the Lord our God, and worship at his holy hill: for the Lord
   our God is holy." So when they praise God for his mercy and
   faithfulness; Psal. xcvii. 11, 12. "Light is sown for the righteous,
   and gladness for the upright in heart. Rejoice in the Lord, ye
   righteous: and give thanks at the remembrance of his holiness." 1 Sam.
   ii. 2. "There is none holy as the Lord: for there is none beside thee:
   neither is there any rock like our God."

   By this therefore all may try their affections, and particularly their
   love and joy. Various creatures show the difference of their natures,
   very much, in the things they relish as their proper good, one
   delighting in that which another abhors. Such a difference is there
   between true saints and natural men: natural men have no sense of the
   goodness and excellency of holy things, at least for their holiness.
   They have no taste for that kind of good, and so may be said not to
   know it; it is wholly hid from them. But the saints, by the mighty
   power of God, have it discovered to them; they have that supernatural
   sense given them, by which they perceive it. It is this that captivates
   their hearts, and delights them above all things; it is the most
   amiable and sweet thing, to the heart of a true saint in heaven or
   earth; that which above all others attracts and engages his soul; and
   that wherein, above all things, he places his happiness, both in this
   world, and in another. By this you may examine your love to God, to
   Jesus Christ, to the word of God, and to his people. By this you may
   examine your desires after heaven; whether they be from a supreme
   delight in this sort of beauty, without being primarily moved by your
   imagined interest in them, or expectations from them. There are many
   high affections, great seeming love and rapturous joys, which have
   nothing of this holy relish belonging to them.

   Particularly, you may try your discoveries of the glory of God's grace
   and love, and your affections arising from them. The grace of God may
   appear lovely two ways; either as bonum utile, a profitable good to me,
   what greatly serves my interest, and so suits my self-love; or as bonum
   formosum, a beautiful good in itself, and part of the moral and
   spiritual excellency of the divine nature. In this latter respect it is
   that true saints have their hearts affected, and love captivated, by
   the free grace of God.

   Thus it appears, that though persons may have a great sense of the
   natural perfections of God, and are greatly affected with them, or have
   any other sight or sense of God than that which consists in the beauty
   of his moral perfections, it is no certain sign of grace. What though
   men have a great sense of the awful greatness and terrible majesty of
   God; this is only his natural perfection, which men may see, and yet be
   entirely blind to the beauty of his moral perfection, and have nothing
   of that spiritual taste which relishes this divine sweetness.

   It has been shown already, in what was said upon the first
   distinguishing mark of gracious affections, that what is spiritual, is
   entirely different in its nature, from all that it is possible for any
   graceless person to have, while he continues graceless. But it is
   possible that those who are wholly without grace, should have a clear
   sight, and very great and affecting sense, of God's greatness, his
   mighty power, and awful majesty; for this is what the devils have,
   though they have lost the spiritual knowledge of God, consisting in a
   sense of the amiableness of his moral perfections. They are perfectly
   destitute of any relish of that kind of beauty, yet they have a very
   great knowledge of the natural glory of God, his awful greatness and
   majesty; this they behold, and therefore tremble before him. This glory
   of God all shall behold at the day of judgment; God will make all
   rational beings to behold it, angels and devils, saints and sinners.
   Christ will manifest his infinite greatness and awful majesty to every
   one, in a light that none can resist, when he shall come in the glory
   of his Father, and every eye shall see him. Then they shall cry to the
   mountains to fall upon them, to hide them from the face of him that
   sits upon the throne. God will make all his enemies to behold this, and
   to live in a most clear and affecting view of it, to all eternity. God
   hath often declared his immutable purpose to make all his enemies to
   know him in this respect, in so often annexing these words to the
   threatenings he denounces against them, And they shall know that I am
   the Lord; yea, he hath sworn that all men shall see his glory in this
   respect, Num. xiv. 21. "As truly as I live, all the earth shall be
   filled with the glory of the Lord." And this kind of manifestation of
   God is very often spoken of in Scripture, as made, or to be made, in
   the sight of God's enemies in this world. [487] This was a
   manifestation which God made of himself in the sight of that wicked
   congregation at mount Sinai; deeply affecting them with it; so that all
   the people in the camp trembled Wicked men and devils will see, and
   have a great sense, of every thing that appertains to the glory of God,
   except the beauty of his moral perfection. They will see his infinite
   greatness, majesty, and power, and will be fully convinced of his
   omniscience, eternity, and immutability; and even will see every thing
   appertaining to his moral attributes themselves, except their beauty
   and amiableness. They will see and know that he is perfectly just,
   righteous, and true; and that he is a holy God, of purer eyes than to
   behold evil, who cannot look on iniquity; and they will see the
   wonderful manifestations of his infinite goodness and free grace to the
   saints. Nothing will be hid from their eyes, but the beauty of these
   moral attributes, and that beauty of the other attributes, which arises
   from it. And so natural men while in this world are capable of having a
   very affecting sense of every thing that appertains to God, but this
   only. Nebuchadnezzar had a great and very affecting sense of the
   infinite greatness and awful majesty of God; of his supreme and
   absolute dominion, his irresistible power, and high sovereignty. He saw
   that he, and all the inhabitants of the earth, were as nothing before
   him, had a great conviction in his conscience of his justice, and an
   affecting sense of his great goodness, Dan. iv. 1-3,34,35, 37. And the
   sense that Darius had of God's perfections, seems to be very much like
   his, Dan. vi. 25,. &c. But saints and angels behold the beauty of God's
   holiness: and this sight only, will melt and humble the hearts of men,
   wean them from the world, draw them to God, and effectually change
   them. A sight of the awful greatness of God may overpower men's
   strength, and be more than they can endure; but if the moral beauty of
   God be hid, the enmity of the heart will remain in its full strength.
   No love will be kindled, the will, instead of being effectually gained,
   will remain inflexible; whereas the first glimpse of the moral and
   spiritual glory of God shining into the heart, produces all these
   effects with a power which nothing can withstand.

   The sense that natural men may have of the awful greatness of God, may
   affect them various ways; it may not only terrify, but elevate them,
   and raise their joy and praise. This will be the natural effect of it,
   under the real or supposed receipt of some extraordinary mercy from
   God, by the influence of mere principles of nature. It has been shown
   already, that the receipt of kindness may, by the influence of natural
   principles, affect the heart with gratitude and praise to God; but if a
   person, at the same time, has a sense of his infinite greatness, and
   that he is as nothing in comparison of him, surely this will naturally
   raise his gratitude and praise the higher, for kindness to one so much
   inferior. A sense of God's greatness had this effect upon
   Nebuchadnezzar, on that extraordinary favour of his restoration, after
   he had been driven from men, and had his dwelling with the beasts. A
   sense of God's exceeding greatness raises his gratitude very high; so
   that he does, in the most lofty terms, extol and magnify God, and calls
   upon all the world to do it with him. If a natural man, at the same
   time that he is greatly affected with God's infinite greatness and
   majesty, entertains a strong conceit that this great God has made him
   his child and special favourite, and promised him eternal glory in his
   highest love, will not this have a tendency, according to the course of
   nature, to raise his joy and praise to a great height.

   Therefore, it is beyond doubt, that too much weight has been laid on
   the discoveries of God's greatness, awful majesty, and natural
   perfection, operating after this manner, without any real view of the
   holy, lovely majesty of God. And experience does abundantly confirm
   what reason and Scripture declare as to this matter; there having been
   very many persons, who have seemed to be overpowered with the greatness
   and awful majesty of God, but have been very far from a christian
   spirit and temper, in any proportion, or fruits in practice in any wise
   agreeable; nay, their discoveries have worked in a way contrary to the
   operation of truly spiritual discoveries.

   Not that a sense of God's greatness and natural attributes is not
   useful and necessary. For, as I observed before, this is implied in a
   manifestation of the beauty of God's holiness. Though that be something
   beyond it, it supposes it, as the greater supposes the less. And though
   natural men may have a sense of the natural perfections of God; yet
   undoubtedly this is more frequent and common with the saints, than with
   them. Grace enables men to see these things in a better manner, than
   natural men do; and not only enables them to see God's natural
   attributes, but that beauty of those attributes, which (according to
   our way of conceiving of God) is derived from his holiness.
     __________________________________________________________________

   [485] Psal. cxix. 140.

   [486] "To the right closing with Christ's person, this is also
   required, to taste the bitterness of sin, as the greatest evil; else a
   man will never close with Christ, for his holiness in him, and from
   him, as the greatest good. For we told you, that that is the right
   closing with Christ for himself, when it is for his holiness. For ask a
   whorish heart, what beauty he sees in the person of Christ: he will,
   after he has looked over his kingdom, his righteousness, all his works,
   see a beauty in them, because they do serve his turn, to comfort him
   only. Ask a virgin, he will see his happiness in all; but that which
   makes the Lord amiable is his holiness, which is in him to make him
   holy too. As in marriage, it is the personal beauty draws the heart And
   hence I have thought it reason, that he that loves the brethren for a
   little grace, will love Christ much more." Shepard's Parable, Part I.
   p. 84.

   [487] See Exod. ix. 16 and chap. xiv. 18 and xv. 16. Psal lxvi. 3. and
   xlvi.10. and other places innumerable.
     __________________________________________________________________

      SECT. IV.

   Gracious affections arise from the mind being enlightened rightly and
   spirituality to apprehend divine things.

   Holy affections are not heat without light; but evermore arise from
   some information of the understanding, some spiritual instruction that
   the mind receives, some light or actual knowledge. The child of God is
   graciously affected, because he sees and understands something more of
   divine things than he did before, more of God or Christ, and of the
   glorious things exhibited in the gospel. He has a clearer and better
   view than he had before, when he was not affected; either he receives
   some new understanding of divine things, or has his former knowledge
   renewed after the view was decayed; 1 John iv. 7. "Every one that
   loveth, knoweth God.'' Phil. i. 9. "I pray that your love may abound
   more and more in knowledge, and in all judgment." Rom. x. 2. "They have
   a zeal of God, but not according to knowledge." Col. iii. 10. "The new
   man, which is renewed in knowledge." Psal. xliii. 3, 4. "O send out thy
   light and thy truth; let them lead me, let them bring me unto thy holy
   hill." John vi. 45. "It is written in the prophets, And they shall be
   all taught of God. Every man therefore that hath heard, and learned of
   the Father, cometh unto me." Knowledge is the key that first opens the
   hard heart, enlarges the affections, and opens the way for men into the
   kingdom of heaven; Luke xi. 52. "Ye have taken away the key of
   knowledge."

   Now there are many affections which do not arise from any light in the
   understanding; which is a sure evidence that these affections are not
   spiritual, let them be ever so high. [488] Indeed they have some new
   apprehensions which they had not before. Such is the nature of man,
   that it is impossible his mind should be affected, unless it be by
   something that he apprehends, or that his mind conceives. But in many
   persons those apprehensions or conceptions wherewith they are affected,
   have nothing of the nature of knowledge or instruction in them. For
   instance; when a person is affected with a lively idea, suddenly
   excited in his mind, of some shape, or beautiful pleasant form of
   countenance, a shining light, or other glorious outward appearance:
   here is something conceived by the mind; but nothing of the nature of
   instruction. Persons become never the wiser by such things, more
   knowing about God, a Mediator between God and man, the way of salvation
   by Christ, or any thing contained in the doctrines of the gospel.
   Persons by these external ideas have no further acquaintance with God,
   as to any of the attributes or perfections of his nature; nor have they
   any further understanding of his word, his ways, or works. Truly
   spiritual and gracious affections are not raised after this manner;
   these arise from the enlightening of the understanding, to understand
   the things taught of God and Christ, in a new manner. There is a new
   understanding of the excellent nature of God and his wonderful
   perfections, some new view of Christ in his spiritual excellencies and
   fulness; or things are opened to him in a new manner, whereby he now
   understands those divine and spiritual doctrines which once were
   foolishness to him. Such enlightenings of the understanding as these,
   are entirely different in their nature, from strong ideas of shapes and
   colours, outward brightness and glory, or sounds and voices. That all
   gracious affections arise from some instruction, or enlightening of the
   understanding, is therefore a further proof, that affections which
   arise from such an impression on the imagination, are not gracious.

   Hence also it appears, that affections arising from texts of Scripture
   coming to the mind, are vain, when no instruction received in the
   understanding from those texts, or any thing taught in them, is the
   ground of the affection, but the manner of their coming to the mind.
   When Christ makes the Scripture a means of the heart's burning with
   gracious affection, it is by opening the Scriptures to their
   understandings; Luke xxiv. 32. "Did not our heart burn within us, while
   he talked with us by the way, and while he opened to us the
   Scriptures?" It appears also that the affection which is occasioned by
   the coming of a text of Scripture must be vain, when the affection is
   founded on something supposed to be taught by it, which really is not
   contained in it, nor in any other Scripture; because such supposed
   instruction is not real instruction, but a misapprehension of the mind.
   For instance, when persons suppose that they are expressly taught by
   some scripture coming to their minds, that they in particular are
   beloved of God, that their sins are forgiven, that God is their Father,
   and the like; this is a misapprehension; for the Scripture no where
   reveals the individual persons who are beloved, expressly, but only by
   revealing the qualifications of persons beloved of God.--Therefore this
   matter is not to be learned from Scripture any other way than by
   consequence, from these qualifications; for things are not to be
   learned from the Scripture any other way than they are taught in the
   Scripture.

   Affections really arise from ignorance, rather than instruction, in the
   instances which have been mentioned; as likewise in some others that
   might be mentioned. Some, when they find themselves free of speech in
   prayer, call it God's being with them; this affects them, and their
   affections are increased; when they look not into the cause of this
   freedom of speech, which may arise many other ways besides God's
   spiritual presence. So some are much affected with apt thoughts that
   come into their minds about the Scripture, and call it the Spirit of
   God teaching them. They ascribe many of the workings of their own
   minds, of which they have a high opinion, to the special, immediate
   influences of God's Spirit; and so are mightily affected with their
   privilege. And there are some instances of persons, in whom it seems
   manifest, that the first ground of their affection is some bodily
   sensation. The animal spirits, by some cause, (and probably sometimes
   by the devil,) are suddenly and unaccountably put into a very agreeable
   motion, causing persons to feel pleasantly in their bodies; the spirits
   being put into such a motion as is wont to be connected with the
   exhilaration of the mind; and the soul, by the laws of its union with
   the body, hence feels pleasure. This motion of the animal spirits does
   not first arise from any apprehension of the mind whatsoever; but the
   very first thing felt, is an exhilaration and a pleasant external
   sensation, it may be, in their breasts. Hence through ignorance, the
   person being surprised, begins to think, surely this is the Holy Ghost
   coming into him. And then the mind begins to be affected and raised:
   there is first great joy; and then many other affections, in a very
   tumultuous manner, putting all nature, both body and mind, into a
   mighty ruffle. For though, as I observed before, it is the soul only
   that is the teat of the affections; yet this hinders not but that
   bodily sensations may, in this manner, be an occasion of affections in
   the mind.

   And though men's religious affections truly arise from some
   instruction, or light in the understanding; yet the affection is not
   gracious, unless the light which is the ground of it be spiritual.
   Affections may be excited by what they obtain merely by human teaching,
   with the common improvement of their faculties. Men may be much
   affected by knowledge of religious things obtained this way; as some
   philosophers have been mightily affected, and almost carried beyond
   themselves, by the discoveries they have made in mathematics and
   natural philosophy. So men may be much affected from common
   illuminations of the Spirit of God, in which he assists their faculties
   to a greater degree of that kind of understanding of religious matters,
   which they have by the ordinary exercise and improvement of their own
   faculties. Such illuminations may much affect the mind; as in many whom
   we read of in Scripture, that were once enlightened: but these
   affections are not spiritual.

   There is, if the Scriptures are of any use to teach us any thing, a
   spiritual, supernatural understanding of divine things, peculiar to the
   saints. 1 Cor. ii. 14. "But the natural man receiveth not the things of
   the Spirit of God; for they are foolishness unto him; neither can he
   know them, because they are spiritually discerned." It is certainly a
   kind of seeing spiritual things peculiar to the saints, which is spoken
   of in 1 John iii. 6. "Whosoever sinneth, hath not seen him, neither
   known him." 3 John 11. "He that doth evil, hath not seen God." And John
   vi. 40. "This is the will of him that sent me, that every one that
   seeth the Son, and believeth on him, may have everlasting life." Chap.
   xiv. 19. "The world seeth me no more; but ye see me. Chap. xvii. 3.
   "This is eternal life, that they might know thee the only true God, and
   Jesus Christ whom thou hast sent." Matt. xi. 27. "No man knoweth the
   Son, but the Father; neither knoweth any man the Father, but the Son,
   and he to whomsoever the Son will reveal him." John xii. 45. "He that
   seeth me, seeth him that sent me." Psal. ix. 10. "They that know thy
   name, will put their trust in thee." "I count all things but loss, for
   the excellency of the knowledge of Christ Jesus my Lord:" [489] -- ver.
   10. That I may know him."--Innumerable other places there are, all over
   the Bible, which show the same. And that there is an understanding of
   divine things, which in its nature and kind is wholly different from
   all knowledge that natural men have, is evident from this, that there
   is what the Scripture calls spiritual understanding; Col. i. 9. "We do
   not cease to pray for you, and to desire that you may be filled with
   the knowledge of his will, in all wisdom and spiritual understanding."
   It has been already shown, that what is spiritual, in the ordinary use
   of the word in the New Testament, is entirely different in nature and
   kind, from all which natural men are or can be the subjects of.

   From hence it may be surely inferred, wherein spiritual understanding
   consists. For if there be in the saints a kind of perception, which is
   in its nature perfectly diverse from all that natural men can have, it
   must consist in their having a certain kind of ideas, or sensations of
   mind, which are simply diverse from all that can be in the minds of
   natural men. And that is the same thing as to say, that it consists in
   the sensations of a new spiritual sense, which the souls of natural men
   have not; as is evident by what has been repeatedly observed. But I
   have already shown what that new spiritual sense is, which the saints
   have given them in regeneration, and what is the object of it. I have
   shown that the immediate object of it is the supreme beauty and
   excellency of the nature of divine things, as they are in themselves.
   And this is agreeable to the Scripture: the apostle very plainly
   teaches, that the great thing discovered by spiritual light, and
   understood by spiritual knowledge, is the glory of divine things, 2
   Cor. iv. 3, 4. "But if our gospel be hid, it is hid to them that are
   lost: in whom the god of this world hath blinded the minds of them that
   believe not, lest the light of the glorious gospel of Christ, who is
   the image of God, should shine unto them:" together with ver. 6. "For
   God, who commanded the light to shine out of darkness, hath shined into
   our hearts, to give the light of the knowledge of the glory of God, in
   the face of Jesus Christ." And chap. iii. 18. preceding, "But we all
   with open face, beholding as in a glass the glory of the Lord, are
   changed into the same image, from glory to glory, even as by the Spirit
   of the Lord." And it must needs be so, for the Scripture often teaches,
   that all true religion summarily consists in the love of divine things.
   And therefore that kind of understanding or knowledge, which is the
   proper foundation of true religion, must be the knowledge of the
   loveliness of divine things. For doubtless, that knowledge which is the
   proper foundation of love, is the knowledge of loveliness. What that
   beauty or loveliness of divine things is, which is the proper and
   immediate object of a spiritual sense of mind, was showed under the
   last head insisted on, viz. That it is the beauty of their moral
   perfection. Therefore it is in the view or sense of this, that
   spiritual understanding does more immediately and primarily consist.
   And indeed it is plain it can be nothing else; for, (as has been
   shown,) there is nothing pertaining to divine things, besides the
   beauty of their moral excellency--and those properties and qualities of
   divine things of which this beauty is the foundation--but what natural
   men and devils can see and know, and will know fully and clearly to all
   eternity.

   From what has been said, therefore, we come necessarily to this
   conclusion, that spiritual understanding consists in a cordial sense of
   the supreme beauty and sweetness of the holiness or moral perfection of
   divine things, together with all that discerning and knowledge of
   things of religion, that depends upon and flows from such a sense.

   Spiritual understanding consists primarily in a cordial sense, or a
   sense of heart, of that spiritual beauty. I say, a sense of heart; for
   it is not speculation merely that is concerned in this kind of
   understanding: nor can there be a clear distinction made between the
   two faculties of understanding and will, as acting distinctly and
   separately, in this matter. When the mind is sensible of the beauty and
   amiableness of a thing, that implies a sensibleness of delight in the
   presence of its idea: and this carries in the very nature of it, the
   sense of the heart; or an effect and impression of the soul of a
   substance possessed of taste, inclination, and will.

   There is a distinction to be made between a mere notional
   understanding, wherein the mind only beholds things in the exercise of
   a speculative faculty; and the sense of the heart, wherein the mind not
   only speculates and beholds, but relishes and feels. That sort of
   knowledge, by which a man has a sensible perception of amiableness and
   loathsomeness, or of sweetness and nauseousness, is not the same sort
   of knowledge with that, by which he knows what a triangle or a square
   is. The one is mere speculative knowledge; the other sensible,
   knowledge, in which more than the mere intellect is concerned. The
   heart is the proper subject of it, or the soul, as a being that not
   only beholds, but has inclination, and is pleased or displeased. And
   yet there is the nature of instruction in it; as he that has perceived
   the sweet taste of honey, knows much more about it, than he who has
   only looked upon and felt it.

   The apostle seems to make a distinction between mere speculative and
   spiritual knowledge, in calling the former the form of knowledge, and
   of the truth; Rom. ii. 20. "Which hast the form of knowledge, and of
   the truth in the law." The latter is often represented by relishing,
   smelling, or tasting; 2 Cor. ii. 14. "Now thanks be to God, which
   always causeth us to triumph in Christ Jesus, and maketh manifest the
   savour of his knowledge in every place." Matt. xvi. 23. "Thou savourest
   not the things that be of God, but those things that be of men." 1 Pet.
   ii. 2, 3. "As new-born babes desire the sincere milk of the word, that
   ye may grow thereby; if so be ye have tasted that the Lord is
   gracious." Cant. i. 3. "Because of the savour of thy good ointments,
   thy name is as ointment poured forth, therefore do the virgins love
   thee:" compared with 1 John ii. 20. "But ye have an unction from the
   Holy One, and ye know all things."

   Spiritual understanding primarily consists in this sense or taste of
   the moral beauty of divine things; so that no knowledge can be called
   spiritual, any further than it arises from. and has this in it. But
   secondarily, it includes all that discerning and knowledge of religious
   things, which depends upon and flows from such a sense. When the true
   beauty and amiableness in divine things, is discovered to the soul, it
   opens as it were a new world to its view. This shows the glory of all
   God's perfections, and of every thing appertaining to the Divine Being.
   For, as was observed before, the beauty of all arises from God's moral
   perfection. This shows the glory of all God's works, both of creation
   and providence. For it is their special glory, that God's holiness,
   righteousness, faithfulness, and goodness, are so manifested in them;
   and without these moral perfections, there would be no glory in that
   power and skill with which they are wrought. The glorifying of God's
   moral perfections, is the special end of all the works of God's hands.
   By this sense of the moral beauty of divine things, is known the
   sufficiency of Christ as a Mediator: for it is only by the discovery of
   beauty in the moral perfection of Christ, that the believer is let into
   the knowledge of the excellency of his person, so as to know any thing
   more of it than the devils do: and it is only by the knowledge of the
   excellency of Christ's person, that any know his sufficiency as a
   Mediator; for the latter depends upon and arises from the former. It is
   by seeing the excellency of Christ's person, that the saints are made
   sensible of the preciousness of his blood, and its sufficiency to atone
   for sin: for therein consists the preciousness of Christ's blood, that
   it is the blood of so excellent and amiable a person. And on this
   depends the meritoriousness of his obedience, the sufficiency and
   prevalence of his intercession. By this sight of moral beauty, is seen
   the beauty of salvation by Christ; for that consists in the beauty" of
   God's moral perfections, which wonderfully shines forth in every step
   of this method of salvation. By this is seen the fitness and
   suitableness of this way; which consists in its tendency to deliver us
   from sin and hell, and to bring us to happiness. For true happiness
   consists in the possession and enjoyment of moral good, in a way
   sweetly agreeing with God's moral perfections. And in the way being so
   contrived as to attain these ends, consists the excellent wisdom of
   that way. By this is seen the excellency of the word of God. Take away
   all the moral beauty and sweetness in the word, and the Bible is left
   wholly a dead letter, a dry, lifeless, tasteless thing. By this is seen
   the true foundation of our duty, the worthiness of God to be so
   esteemed, honoured, loved, submitted to, and served, as he requires of
   us, and the amiableness of the duties themselves required. And by this
   is seen the true evil of sin: for he who sees the beauty of holiness,
   must necessarily see the hatefulness of sin, its contrary. By this men
   understand the true glory of heaven, which consists in the beauty and
   happiness contained in holiness. By this is seen the amiableness and
   happiness of saints and angels. He that sees the beauty of holiness, or
   true moral good, sees the greatest and most important thing in the
   world, which is the fulness of all things, without which all the world
   is empty, yea, worse than nothing. Unless this is seen, nothing is seen
   that is worth the seeing; for there is no other true excellency or
   beauty. Unless this be understood, nothing is understood worthy the
   exercise of the noble faculty of understanding. This is the beauty of
   the Godhead, the divinity of divinity, (if I may so speak,) the good of
   the infinite fountain of good. Without this, God himself (if that were
   possible) would be an infinite evil, we ourselves had better never have
   been; and there had better have been no being. He therefore in effect
   knows nothing, that knows not this; his knowledge is but the shadow of
   knowledge, or the form of knowledge, as the apostle calls it. Well
   therefore may the Scripture represent those who are destitute of that
   spiritual sense, by which is perceived the beauty of holiness, as
   totally blind, deaf, and senseless, yea, dead. And well may
   regeneration, in which this divine sense is given to the soul by its
   Creator, be represented as opening the blind eyes, raising the dead,
   and bringing a person into a new world. For if what has been said be
   considered, it will be manifest, that when a person has this sense and
   knowledge given him, he will view nothing as he did before; though
   before he knew all things "after the flesh, yet henceforth he will know
   them so no more; and he is become a new creature, old things are passed
   away, behold all things are become new," (2 Cor. v. 16, 17.)

   Besides, there arises from this sense of spiritual beauty, all true
   experimental knowledge of religion, which is of itself as it were a new
   world of knowledge. He that sees not the beauty of holiness, knows not
   what one of the graces of God's Spirit is, he is destitute of any
   conception of gracious exercises of soul, holy comforts and delights,
   and effects of the saving influences of the Spirit of God on the heart.
   He is ignorant of the greatest works of God, the most important and
   glorious effects of his power upon the creature; he is wholly ignorant
   of the saints as saints, and knows not what they are; and in effect is
   wholly ignorant of the spiritual world. Thus, it plainly appears, that
   God implanting a spiritual, supernatural sense, makes a great change in
   a man. And were it not for the very imperfect degree in which this
   sense is commonly given at first, or the small degree of this glorious
   light that first dawns upon the soul; the change made by this spiritual
   opening of the eyes in conversion, would be much greater, and more
   remarkable every way, than if a man born blind should have the sense of
   seeing imparted to him at once, in the midst of the clear light of the
   sun, discovering a world of visible objects. For though sight be more
   noble than any of the other external senses, yet this spiritual sense
   is infinitely more noble, and the object infinitely more
   important.--This is that knowledge of divine things from whence all
   truly gracious affections proceed; by which therefore all affections
   are to be tried. Those affections that arise wholly from any other kind
   of knowledge, or do result from any other kind of apprehensions, are
   vain. [490]

   From what has been said may be learned, wherein the most essential
   difference lies between that light or understanding which is given by
   the common influences of the Spirit of God, on the hearts of natural
   men, and that saving instruction which is given to the saints. The
   latter primarily and most essentially lies in beholding the holy beauty
   of divine things; which is the only true moral good, and to which the
   soul of fallen man is by nature totally blind. The former consists only
   in a further understanding, through the assistance of natural
   principles, of those things which men may know, in some measure, by the
   ordinary exercise of their faculties; it is only the knowledge of those
   things pertaining to religion, which are natural. Thus for instance, in
   awakenings and convictions of conscience in natural men, the Spirit of
   God gives no knowledge of true moral beauty, but only assists the mind
   to a clearer idea of the guilt of sin, or its relation to punishment,
   and its connexion with the evil of suffering, (without any sight of its
   true moral evil, or odiousness as sin,) and a clearer idea of the
   natural perfections of God, wherein consists, not his holy beauty and
   glory, but his awful and terrible greatness. It is a clear sight of
   this, that will fully awaken the consciences of wicked men at the day
   of judgment, without any spiritual light. And it is a lesser degree of
   the same, that awakens the consciences of natural men, without
   spiritual light, in this world. The same discoveries are in some
   measure given in the conscience of an awakened sinner in this world,
   which will be given more fully at the day of judgment. The same kind of
   apprehension, in a lesser degree, makes awakened sinners in this world
   sensible of the dreadful guilt of sin against so great and terrible a
   God, and of its amazing punishment--and fills them with fearful
   apprehensions of divine wrath--that will thoroughly convince all wicked
   men, of the infinitely dreadful nature and guilt of sin, and astonish
   them with apprehensions of wrath, when Christ shall come in the glory
   of his power and majesty, and every eye shall see him, and all the
   kindreds of the earth shall wail because of him. And in those common
   illuminations which are sometimes given to natural men, exciting in
   them some kind of religious desire, love, and joy, the mind is only
   assisted to a clearer apprehension of the natural good that is in
   divine things. Thus sometimes, under common illuminations, men are
   raised with the ideas of the natural good that is in heaven; as its
   outward glory, its ease, its honour and advancement, being there the
   objects of the high favour of God, and the great respect of men and
   angels, &c. So there are many things exhibited in the gospel,
   concerning God and Christ, and the way of salvation, that have a
   natural good in them, which suits the natural principle of self-love.
   Thus in that great goodness of God to sinners, and the wonderful dying
   love of Christ, there is a natural good, which all men love, as they
   love themselves; as well as a spiritual and holy beauty, which is seen
   only by the regenerate. Therefore there are many things appertaining to
   the word of God's grace delivered in the gospel, which may cause
   natural men, when they hear it, anon with joy to receive it. All that
   love which natural men have to God and Christ, Christian virtues, and
   good men, is not from any sight of the amiableness, or true moral
   excellency of these things; but only for the sake of the natural good
   there is in them. All natural men's hatred of sin, is as much from
   principles of nature, as their hatred of a tiger for his rapaciousness,
   or their aversion to a serpent for his poison and hurtfulness. Their
   love of Christian virtue, is from no higher principle than their love
   of a man's good nature, which appears amiable to natural men; but no
   otherwise than silver and gold appears amiable in the eyes of a
   merchant, or than the blackness of the soil is beautiful in the eyes of
   the farmer.

   From what has been said it appears, that spiritual understanding does
   not consist in any new doctrinal knowledge, or in having suggested to
   the mind any new proposition, not before read or heard of: for it is
   plain, that this suggesting of new propositions, is a thing entirely
   diverse from giving the mind a new taste or relish of beauty and
   sweetness. [491] It is also evident, that spiritual knowledge does not
   consist in any new doctrinal explanation of any part of the Scripture;
   for still, this is but doctrinal knowledge, or the knowledge of
   propositions; the doctrinal explaining of any part of Scripture, is
   only giving us to understand, what are the propositions contained or
   taught in that part of Scripture.

   Hence it appears, that the spiritual understanding of the Scripture,
   does not consist in opening to the mind the mystical meaning of the
   Scripture, in its parables, types, and allegories; for this is only a
   doctrinal explication of the Scripture. He that explains what is meant
   by the stony ground; and the seed springing up suddenly, and quickly
   withering away, only explains what propositions or doctrines are taught
   in it. So he that explains what is typified by Jacob's ladder, and the
   angels of God ascending and descending on it, or what was typified by
   Joshua's leading Israel through Jordan, only shows what propositions
   are hid in these passages. And many men can explain these types, who
   have no spiritual knowledge. It is possible that a man might know how
   to interpret all the types, parables, enigmas, and allegories in the
   Bible, and not have one beam of spiritual light in his mind; because he
   may not have any spiritual sense of the holy beauty of divine things,
   and may see nothing of this kind of glory in any of these mysteries, or
   any other part of the Scripture. It is plain, by what the apostle says,
   that a man might understand all such mysteries, and have no saving
   grace; 1 Cor. xiii. 2. "And though I have the gift of prophecy, and
   understand all mysteries, and all knowledge, and have not charity, it
   profiteth me nothing." They therefore are very foolish, who are exalted
   in an opinion of their own spiritual attainments, from their notions of
   the mystical meaning of scripture passages, as though it was a
   spiritual understanding, immediately given them by the Spirit of God.
   Their affections may be highly raised; but what has been said, shows
   the vanity of such affections.

   From what has been said, it is also evident, that it is not spiritual
   knowledge, for persons to be informed of their duty, by having it
   immediately suggested to their minds, that such and such outward
   actions or deeds are the will of God. If we suppose that it is truly
   God's manner thus to signify his will to his people, by immediate
   inward suggestions, such suggestions have nothing of the nature of
   spiritual light. Such knowledge would only be doctrinal; for a
   proposition concerning the will of God, is as properly a doctrine of
   religion, as a proposition concerning the nature or a work of God.
   Having any proposition declared to a man, either by speech, or inward
   suggestion, differs vastly from having the holy beauty of divine things
   manifested to the soul, wherein spiritual knowledge most essentially
   consists. Thus there was no spiritual light in Balaam; though he had
   the will of God immediately suggested to him by the Spirit, concerning
   the way that he should go, and what he should do and say.

   It is manifest therefore, that being led and directed in this manner,
   is not that holy and spiritual leading of the Spirit of God, which is
   peculiar to the saints, and a distinguishing mark of the sons of God,
   spoken of Rom. viii. 14. "For as many as are led by the Spirit of God,
   are the sons of God." Gal. v. 18. "But if ye be led by the Spirit, ye
   are not under the law."

   And if persons have the will of God concerning their actions, suggested
   to them by some text of Scripture suddenly brought to their
   minds--which text, as the words lay in the Bible before they came to
   their minds, related to the action and behaviour of some other
   person--it alters not the case. The suggestion being accompanied with
   an apt text of Scripture, does not make it to be of the nature of
   spiritual instruction. For instance, suppose a person in New England,
   on some occasion, were at a loss whether it was his duty to go into
   some popish or heathenish land, where he was like to be exposed to many
   difficulties and dangers, and should pray to God that he would show him
   the way of his duty; and after earnest prayer, should have those words
   which God spake to Jacob, Gen. xlvi. suddenly and extraordinarily
   brought to his mind, as if they were spoken to him; "Fear not to go
   down into Egypt; and I will go with thee; and I will also surely bring
   thee up again." In which words, though as they lay in the Bible before
   they came to his mind, they related only to Jacob and his behaviour;
   yet he supposes that God has a further meaning, as they were brought
   and applied to him; that by Egypt is to be understood this particular
   country he has in his mind, and that the action intended is his going
   thither, and the meaning of the promise is, that God would bring him
   back into New England again. There is nothing of the nature of a
   spiritual or gracious leading of the Spirit in this; for there is
   nothing of the nature of spiritual understanding in it. Spiritually to
   understand the Scripture, is rightly to understand what is in the
   Scripture, and what was in it before it was understood: it is to
   understand rightly, what used to be contained in the meaning of it, and
   not the making a new meaning. When the mind is enlightened spiritually
   and rightly to understand the Scripture, it is enabled to see that
   which before was not seen, by reason of blindness. But if it was by
   reason of blindness, that is an evidence that the same meaning was in
   it before, otherwise it would have been no blindness not to see it: it
   is no blindness not to see a meaning which is not there. Spiritually
   enlightening the eyes to understand the Scripture, is to open the eyes,
   Psal. cxix. 18. "Open thou mine eyes, that I may behold wondrous things
   out of thy law;" which argues, that the reason why the same was not
   seen in the Scripture before, was, that the eyes were shut; which would
   not be the case, if the meaning now understood was not there before,
   but is now newly added to the Scripture by the manner of the Scripture
   coming to the mind. This making of a new meaning to the Scripture, is
   the same thing as making a new scripture: it is properly adding to the
   word, which is threatened with so dreadful a curse. Spiritually to
   understand the Scripture, is to have the eyes of the mind opened to
   behold the wonderful, spiritual excellency of the glorious things
   contained in the true meaning of it, and that always were contained in
   it, ever since it was written; to behold the amiable and bright
   manifestations of the divine perfections, the excellency and
   sufficiency of Christ, the suitableness of the way of salvation by him,
   and the spiritual glory of the precepts and promises of the Scripture,
   &c. These things are, and always were in the Bible, and would have been
   seen before, if it had not been for blindness, without having any new
   sense added.

   And as to a gracious leading of the Spirit, it consists in two things;
   partly in instructing a person in his duty by the Spirit, and partly in
   powerfully inducing him to comply with that instruction. But so far as
   the gracious leading of the Spirit lies in instruction, it consists in
   a person's being guided by a spiritual and distinguishing taste of that
   which has in it true moral beauty. I have shown that spiritual
   knowledge primarily consists in a taste or relish of the amiableness
   and beauty of that which is truly good and holy: this holy relish
   discerns and distinguishes between good and evil, between holy and
   unholy, without being at the trouble of a train of reasoning. As he who
   has a true relish of external beauty, knows what is beautiful by
   looking upon it; he stands in no need of a train of reasoning about the
   proportion of the features, in order to determine whether that which he
   sees be a beautiful countenance or no; he needs nothing, but only the
   glance of his eye. He who has a rectified musical ear, knows whether
   the sound he hears be true harmony; he does not need first to be at the
   trouble of the reasonings of a mathematician, about the proportion of
   the notes. He that has a rectified palate, knows what is good food, as
   soon as he tastes it, without the reasoning of a physician about it.
   There is a holy beauty and sweetness in words and actions, as well as a
   natural beauty in countenances and sounds, and sweetness in food; Job
   xii. 11. "Doth not the ear try words, and the mouth taste his meat?"
   When a holy and amiable action is suggested to the thoughts of a holy
   soul; that soul, if in the lively exercise of its spiritual taste, at
   once sees a beauty in it, and so inclines to it, and closes with it. On
   the contrary, if an unworthy, unholy action be suggested, its
   sanctified eye sees no beauty in it, and is not pleased with it; its
   sanctified taste relishes no sweetness in it, but on the contrary, it
   is nauseous. Yea, its holy taste and appetite leads it to think of that
   which is truly lovely, and naturally suggests it; as a healthy taste
   and appetite naturally suggests the idea of its proper object. Thus a
   holy person is led by the Spirit, as he is instructed and led by his
   holy taste, and disposition of heart; whereby, in the lively exercise
   of grace, he easily distinguishes good and evil, and knows at once what
   is a suitable, amiable behaviour towards God, and towards man, in this
   case and the other; and judges what is right, as it were spontaneously,
   without a particular deduction, by any other arguments than the beauty
   that is seen, and goodness that is tasted. Thus Christ blames the
   Pharisees, that they did not, even of their ownselves, judge what was
   right, without needing miracles to prove it. Luke xii. 57. The apostle
   seems plainly to have respect to this way of judging of spiritual
   beauty, in Rom. xii. 2. "Be ye transformed by the renewing of your
   mind, that ye may prove what is that good, and perfect, and acceptable
   will of God."

   There is such a thing as good taste of natural beauty, (of which
   learned men often speak,) exercised about temporal things, in judging
   of them; as about the justness of a speech, the goodness of style, the
   beauty of a poem, the gracefulness of deportment, &c. A late great
   philosopher of our nation, writes thus upon it; [492] "To have a taste,
   is to give things their real value, to be touched with the good, to be
   shocked with the ill; not to be dazzled with false lustres, but in
   spite of all colours, and every thing that might deceive or amuse, to
   judge soundly. Taste and judgment then, should be the same thing; and
   yet it is easy to discern a difference. The judgment forms its opinions
   from reflection: the reason on this occasion fetches a kind of circuit,
   to arrive at its end; it supposes principles, it draws consequences,
   and it judges; but not without a thorough knowledge of the case; so
   that after it has pronounced, it is ready to render a reason of its
   decrees. Good taste observes none of these formalities; ere it has time
   to consult, it has taken its side; as soon as ever the object is
   presented it, the impression is made, the sentiment formed, ask no more
   of it. As the ear is wounded with a harsh sound, as the smell is
   soothed with an agreeable odour, before ever the reason have meddled
   with those objects to judge of them, so the taste opens itself at once,
   and prevents all reflection. They may come afterwards to confirm it,
   and discover the secret reasons of its conduct; but it was not in its
   power to wait for them. Frequently it happens not to know them at all,
   and what pains soever it uses, cannot discover what it was determined
   it to think as it did. This conduct is very different from that the
   judgment observes in its decisions: unless we choose to say, that good
   taste is as it were a first motion, or a kind of instinct of right
   reason, which hurries on with rapidity, and conducts more securely,
   than all the reasonings she could make; it is a first glance of the
   eye, which discovers to us the nature and relations of things in a
   moment."

   Now as there is a taste of the mind, whereby persons are guided in
   their judgment concerning the natural beauty, gracefulness, propriety,
   nobleness, and sublimity of speeches and actions--whereby they judge as
   it were by the glance of the eye, or by inward sensation, and the first
   impression of the object--so there is likewise a divine taste, given
   and maintained by the Spirit of God, in the hearts of the saints,
   whereby they are in like manner led and guided in discerning and
   distinguishing the true spiritual and holy beauty of actions; and that
   more easily, readily, and accurately, as they have more or less of the
   Spirit of God dwelling in them. And thus the sons of God are led by the
   Spirit of God, in their behaviour in the world.

   A holy disposition and spiritual taste, where grace is strong and
   lively, will enable a soul to determine what actions are right and
   becoming Christians, not only more speedily, but far more exactly, than
   the greatest abilities without it. This may be illustrated by the
   manner in which some habits of mind, and dispositions of heart, of a
   nature inferior to true grace, will teach and guide a man in his
   actions. As for instance, if a man be a very good natured man, his good
   nature will teach him better now to act benevolently amongst mankind,
   and will direct him, on every occasion, to those speeches and actions,
   which are agreeable to rules of goodness, than the strongest reason
   will a man of a morose temper. So if a man's heart be under the
   influence of an entire friendship, and most endeared affection to
   another; though he be a man of an indifferent capacity, yet this habit
   of his mind will direct him, far more readily and exactly, to a speech
   and deportment, or manner of behaviour, which shall in all respects be
   sweet and kind, and agreeable to a benevolent disposition of heart,
   than the greatest capacity without it. He has as it were a spirit
   within that guides him; the habit of his mind is attended with a taste,
   by which he immediately relishes that air and mien which is benevolent,
   and disrelishes the contrary. It causes him to distinguish between the
   one and the other in a moment, more precisely, than the most accurate
   reasonings can find out in many hours. The nature and inward tendency
   of a heavy body that is let fall from a height, shows the way to the
   centre of the earth more exactly in an instant, than the ablest
   mathematician without it could determine, by his most accurate
   observations, in a whole day. Thus it is that a spiritual disposition
   and taste teaches and guides a man in his behaviour in the world. So an
   eminently humble, or meek, or charitable disposition, will direct a
   person of mean capacity to such a behaviour, as is agreeable to
   christian rules of humility, meekness, and charity, far more readily
   and precisely, than the most diligent study, and elaborate reasonings,
   of a man of the strongest faculties, who has not a christian spirit
   within him. So also will a spirit of love to God, holy fear and
   reverence towards God, and filial confidence in him, and a heavenly
   disposition, teach and guide a man in his behaviour.

   It is an exceeding difficult thing for a wicked man, destitute of
   christian principles in his heart to guide him, to know how to demean
   himself like a Christian, with the life, beauty, and heavenly sweetness
   of a truly holy, humble, Christ-like behaviour. He knows not how to put
   on these garments; neither do they fit him; Eccl. x. 2, 3. "A wise
   man's heart is at his right hand; but a fool's heart is at his left.
   Yea also, when he that is a fool walketh by the way, his wisdom faileth
   him, and he saith to every one that he is a fool;" with verse 15. "The
   labour of the foolish wearieth every one of them, because he knoweth
   not how to go to the city." Prov. x. 32. "The lips of the righteous
   know what is acceptable." Chap. xv. 2. "The tongue of the wise useth
   knowledge aright: but the mouth of fools poureth out foolishness." And
   chap. xvi. 23. "The heart of the righteous teacheth his mouth, and
   addeth learning to his lips."

   The saints in thus judging of actions by a spiritual taste, have not a
   particular recourse to the express rules of God's word, with respect to
   every word and action that is before them: but yet their taste itself
   in general, is subject to the rule of God's word, and must be tried by
   that, and a right reasoning upon it. A man of a rectified palate judges
   of particular morsels by his taste; but yet his palate itself must be
   judged of, whether it be right or no, by certain rules and reasons. But
   a spiritual taste mightily helps the soul in its reasonings on the word
   of God, and in judging of the true meaning of its rules; as it removes
   the prejudices of a depraved appetite, naturally leads the thoughts in
   the right channel, casts a light on the word, and causes the true
   meaning most naturally to come to mind, through the harmony there is
   between the disposition and relish of a sanctified soul, and the true
   meaning of the rules of God's word. Yea, this harmony tends to bring
   the texts themselves to mind on proper occasions; as the particular
   state of the stomach and palate, tends to bring such particular meats
   and drinks to mind, as are agreeable to that state. Thus the children
   of God are led by the Spirit of God in judging of actions themselves,
   and in their meditations upon the rules of God's holy word: and so God
   teaches them his statutes, and causes them to understand the way of his
   precepts; which the psalmist so often prays for.

   But this leading of the Spirit is exceedingly diverse from what some
   call so; which consists, according to them--not in teaching them God's
   statutes and precepts already given, but--in giving them new precepts,
   by immediate inward speech or suggestion. They do not determine what is
   the will of God by any taste, relish, or judgment of the nature of
   things, but by an immediate dictate concerning the thing to be done;
   indeed there is no such thing as any judgment or wisdom in the case.
   Whereas in that leading of the Spirit which is peculiar to God's
   children, there is imparted that true wisdom, and holy discretion, so
   often spoken of in the word of God; which is high above the other way,
   as the stars are higher than a glow-worm; and that which Balaam and
   Saul (who sometimes were led by the Spirit in that other way) never
   had, and no natural man can have, without a change of nature.

   What has been said of the nature of spiritual understanding, as
   consisting most essentially in a supernatural sense and relish of the
   heart, not only shows that there is nothing of it in this falsely
   supposed leading of the Spirit; but also shows the difference between
   spiritual understanding, and all kinds and forms of enthusiasm, all
   imaginary sights of God, and Christ, and heaven; all supposed
   witnessing of the Spirit and testimonies of the love of God by
   immediate inward suggestion; all impressions of future events, and
   immediate revelations of any secret facts whatsoever. Hereby we see how
   different is true spiritual religion, and all enthusiastical
   impressions and applications of Scripture, as though they were words
   now immediately spoken by God to a particular person, in a new meaning,
   and carrying something more in them, than the words contain as they lie
   in the Bible; and all interpretations of the mystical meaning of the
   Scripture, by supposed immediate revelation. None of these things
   consist in a divine sense and relish of the heart, of the holy beauty
   and excellency of divine things; nor have they any thing to do with
   such a sense; but all consist in impressions in the head; all are to be
   referred to the head of impressions on the imagination, and consist in
   exciting external ideas in the mind, either of outward shapes and
   colours, or words spoken, or letters written, or ideas of things
   external and sensible, belonging to actions done, or events
   accomplished or to be accomplished. An enthusiastical supposed
   manifestation of the love of God, is made by exciting an idea of a
   smiling countenance, or some other pleasant outward appearance, or by
   the idea of pleasant words spoken, or written, excited in the
   imagination, or some pleasant bodily sensation. So when persons have an
   imaginary revelation of some secret fact, it is by exciting external
   ideas; either of some words, implying a declaration of that fact, or
   some visible or sensible circumstances of such a fact. So the supposed
   leading of the Spirit, to do the will of God, in outward behaviour, is
   either by exciting the idea of words (which are outward things) in
   their minds, either the words of Scripture, or other words, which they
   look upon as an immediate command of God; or else by exciting and
   impressing strongly the ideas of the outward actions themselves. So
   when an interpretation of a scripture type or allegory is immediately,
   in an extraordinary way, strongly suggested, it is by suggesting words,
   as though one secretly whispered and told the meaning; or by exciting
   other ideas in the imagination.

   Such sort of experiences and discoveries as these commonly raise the
   affections of such as are deluded by them, to a great height, and make
   a mighty uproar in both soul and body. And a very great part of the
   false religion that has been in the world, from one age to another,
   consists in such discoveries as these, and in the affections that flow
   from them. In such things consisted the experiences of the ancient
   Pythagoreans among the heathen, and many others among them, who had
   strange ecstasies and raptures, and pretended to a divine afflatus, and
   immediate revelations from heaven. In such things as these seem to have
   consisted the experiences of the Essenes, an ancient sect among the
   Jews, at and after the times of the apostles. In such things consisted
   the experiences of many of the ancient Gnostics, the Montanists, and
   many other sects of ancient heretics, in the primitive ages of the
   christian church. And in such things as these consisted the pretended
   immediate converse with God and Christ, saints and angels, of the
   Monks, Anchorites, and Recluses, that formerly abounded in the church
   of Rome. In such things consisted the pretended high experiences and
   great spirituality of many sects of enthusiasts, that swarmed in the
   world after the reformation. [493] And in these things seems to lie the
   religion of the many kinds of enthusiasts of the present day. It is by
   such sort of religion as this chiefly that Satan transforms himself
   into an angel of light: and it is that which he has ever most
   successfully employed to confound hopeful and happy revivals of
   religion, from the beginning of the christian church to this day. When
   the Spirit of God is poured out to begin a glorious work, then the old
   serpent, as fast as possible, and by all means, introduces this bastard
   religion, and mingles it with the true; which has from time to time
   soon brought all things into confusion. The pernicious consequence of
   it is not easily imagined, until we see and are amazed with the awful
   effects of it, and the dismal desolation it has made. If the revival of
   true religion be very great in its beginning, yet if this bastard comes
   in, there is danger of its doing as Gideon's bastard Ahimelech did, who
   never left until he had slain all his threescore and ten true-born
   sons, excepting one that was forced to flee. Great and strict therefore
   should be the watch and guard that ministers maintain against such
   things, especially at a time of great awakening: for men, especially
   the common people, are easily bewitched with such things; they having
   such a glaring and glistering show of high religion. The devil hiding
   his own shape, and appearing as an angel of light, men may not be
   afraid of him.

   The imagination, or phantasy, seems to be that wherein are formed all
   these delusions of Satan, false religion, and counterfeit graces and
   affections. Here is the devil's grand lurking-place, the very nest of
   foul and delusive spirits. It is very much to be doubted, whether the
   devil can come at the soul of man to affect it, or to produce any
   effect whatsoever in it, any other way, than by the phantasy; that
   power of the soul by which it receives, and is the subject of the
   species, or ideas of outward and sensible things. As to the laws and
   means which the Creator has established, for the intercourse and
   communication of unbodied spirits, we know nothing about them; we do
   not know by what medium they manifest their thoughts to, or excite
   thoughts in, each other. But as to spirits united to bodies, those
   bodies are their medium of communication. They have no other medium of
   acting on other creatures, or being acted on by them, than the body.
   Therefore it is not to be supposed that Satan can excite any thought,
   or produce any effect in the soul of man, any otherwise, than by some
   motion of the animal spirits, or by causing some motion or alteration
   in something which appertains to the body. There is this reason to
   think that the devil cannot produce thoughts in the soul any other way
   than by the medium of the body, viz. that he cannot immediately know
   the thoughts of the soul. This is abundantly declared in the Scripture,
   to be peculiar to the omniscient God. But it is not likely that the
   devil can immediately produce an effect, which is out of the reach of
   his immediate view. It seems unreasonable to suppose, that his
   immediate agency should be out of his own sight, or that it should be
   impossible for him to see what he himself immediately does. Is it not
   unreasonable to suppose, that any intelligent agent should by the act
   of his will produce effects, according to his understanding, or
   agreeable to his own thoughts, and that immediately, and yet the
   effects produced be beyond the reach of his understanding, or where he
   can have no immediate perception? But if the devil cannot produce
   thoughts in the soul immediately, or any other way than by the animal
   spirits, or by the body, then it follows, that he never brings to pass
   any thing in the soul, but by the imagination or phantasy, or by
   exciting external ideas. For we know that alterations in the body do
   immediately excite no other sort of ideas in the mind, but external
   ones, or those of the outward senses. As to reflection, abstraction,
   reasoning, &c. and those thoughts and inward motions which are the
   fruits of these acts of the mind, they are not the nearest effects of
   impressions on the body. So that it must be only by the imagination
   that Satan has access to the soul, to tempt and delude it, or suggest
   any thing to it. [494] And this seems to be the reason why persons that
   are under the disease of melancholy, are commonly so visibly and
   remarkably subject to the suggestions and temptations of Satan; that
   being a disease which peculiarly affects the animal spirits, and is
   attended with weakness of that part of the body which is their
   fountain, even the brain, which is, as it were, the seat of the
   phantasy. It is by impressions made on the brain, that any ideas are
   excited in the mind, by the motion of the animal spirits, or any
   changes made in the body. The brain being thus weakened and diseased,
   it is less under the command of the higher faculties of the soul, and
   yields the more easily to extrinsic impressions, and is overpowered by
   the disordered motions of the animal spirits; and so the devil has
   greater advantage to affect the mind, by working on the imagination.
   And thus Satan, when he casts in those horrid suggestions into the
   minds of many melancholy persons, in which they have no hand
   themselves, does it by exciting imaginary ideas, either of some
   dreadful words or sentences, or other horrid outward ideas. And when he
   tempts other persons who are not melancholy, he does it by presenting
   to the imagination, in a lively and alluring manner, the objects of
   their lusts, or by exciting ideas of words, and so by them exciting
   thoughts; or by promoting an imagination of outward actions, events,
   circumstances, &c. Innumerable are the ways by which the mind might be
   led on to all kind of evil thoughts, by exciting external ideas in the
   imagination.

   If persons keep no guard at these avenues of Satan, by which he has
   access to the soul to tempt and delude it, they will be likely to have
   enough of him. And especially, if instead of guarding against him, they
   lay themselves open to him. and seek and invite him, because he appears
   as an angel of light, and counterfeits the illuminations and graces of
   the Spirit of God, by inward whispers, and immediate suggestions of
   facts and events, pleasant voices, beautiful images, and other
   impressions on the imagination. There are many who are deluded by such
   things, are lifted up with them, and seek after them. They have a
   continued course of them, and can have them almost when they will; and
   especially when their pride and vain-glory has most occasion for them,
   to make a show of them before company. It is with them, something as it
   is with those who are professors of the art of telling where lost
   things are to be found, by impressions made on their imaginations; they
   laying themselves open to the devil, he is always at hand to give them
   the desired impression.

   Before I finish what I would say on this head of imaginations,
   counterfeiting spiritual light, and affections arising from them, I
   would renewedly (to prevent misunderstanding of what has been said)
   desire it may be observed, that I am far from determining, that no
   affections are spiritual which are attended with imaginary ideas. Such
   is the nature of man, that he can scarcely think of anything intensely,
   without some kind of outward ideas. They arise and interpose themselves
   unavoidably, in the course of a man's thoughts; though oftentimes they
   are very confused, and are not what the mind regards. When the mind is
   much engaged, and the thoughts intense, oftentimes the imagination is
   more strong, and the outward idea more lively, especially in persons of
   some constitutions of body. But there is a great difference between
   these two things, viz. lively imaginations arising from strong
   affections, and strong affections arising from lively imaginations. The
   former may be, and doubtless often is, in case of truly gracious
   affections. The affections do not arise from the imagination, nor have
   any dependence upon it; but on the contrary, the imagination is only
   the accidental effect, or consequent of the affection, through the
   infirmity of human nature. But when the latter is the case, as it often
   is, that the affection arises from the imagination, and is built upon
   it as its foundation, instead of a spiritual illumination or discovery,
   then is the affection, however elevated, worthless and vain. And this
   is the drift of what has been now said, of impressions on the
   imagination. Having observed this, I proceed to another mark of
   gracious affections.
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   [488] "Many that have had mighty strong affections at first conversion,
   afterwards become dry, and wither, and consume, and pine, and die away:
   and now their hypocrisy is manifest; if not to all the world by open
   profaneness, yet to the discerning eye of living Christians, by a
   forMal. barren, unsavoury, unfruitful heart, and course; because they
   never bad light to conviction enough as yet--It is strange to see some
   people carried with mighty affection against sin and bell, and after
   Christ And what is the bell you fear? A dreadful place. What is Christ?
   They scarce know so much as devils do; but that is all. Oh trust them
   not! Many have, and these will fall away to some lust, or opinion, or
   pride, or world; and the reason is. they never had light enough, John
   v. 35. John was a burning and shining high, and they did joy in him for
   a season; yet glorious as it was, they saw not Christ by it, especially
   not with divine light It is rare to see Christians full both of light
   and affection. And therefore consider of this; many a man has been well
   brought up, and is of a sweet loving nature, mild, and gentle, and
   harmless, likes and loves the best things, and his meaning, and mind,
   and heart is good, and has more in heart than in show; and so hopes all
   shall go well with him. I say, there may lie greatest hypocrisy under
   greatest affections; especially if they want light. You shall be
   hardened in your hypocrisy by them. I never liked violent affections
   and pangs, but only such as were dropped in by light: because those
   come from an external principle, and last not but these do.--Men are
   not affrighted by the light of the sun, though clearer than the
   lightning-- Shepard's Parable, Part I p. 146.

   [489] Phil. iii. 8.

   [490] "Take heed of contenting yourselves with every kind of knowledge.
   Do not worship every image of your own heads; especially you that fall
   short of truth, or the knowledge of it. For when you have some, there
   may be yet that wanting, which may make you sincere. There are many men
   of great knowledge, able to teach themselves, and others too: and yet
   their hearts are unsound. How comes this to pass? Is it because they
   have so much light? No; but because they want much. And therefore
   content not yourselves with every knowledge. There is some knowledge
   which men have by the light of nature, (which leaves them without
   excuse,) from the book of creation; some by power of education: some by
   the light of the law, whereby men know their sin and evils; some by the
   letter of the gospel; and so men may know much, and speak well; and so
   in seeing, see not: some by the Spirit, and may see much, so as to
   prophesy in Christ's name, and yet bid depart. Matt vii. Now there is a
   light of glory, whereby the elect see things in another manner: to tell
   you how, they cannot: it is the beginning of light in heaven: and the
   same Spirit that fills Christ, filling their minds, that they know, by
   this anointing, all things: which if ever you have you must become
   babes and fools in your own eyes. God will never write his law in your
   minds, until all the scribblings of it are blotted out. Account all
   your knowledge loss for the gaining of this. It is sad to see many a
   man pleasing himself in his own dreaming delusions; yet the poor
   creature in seeing, sees not: which is God's heavy curse upon men under
   greatest means, and which lays all waste and desolate." Shepard's
   Parable. Part. I. p. 147.

   [491] Calvin, in his Institutions. Book I. chap. ix. § 1. says. "It is
   not the office of the Spirit that is promised us, to make new and
   before unheard of revelations, or to coin some new kind of doctrine,
   which tends to draw us away from the received doctrine of the gospel;
   but to seal and confirm to us that very doctrine which is by the
   gospel." And in the same place he speaks of some, that in those days
   maintained the contrary notion, pretending to be immediately led by the
   Spirit, as persons that were governed by a most haughty self-conceit;
   and not so properly to be looked upon as only labouring under a
   mistake, as driven by a sort of raving madness.

   [492] Chamber's Dictionary, under the word TASTE.

   [493] Such as the Anabaptists. Antinomians, and Familists, the
   followers of N. Stork, Th. Muncer, Jo. Becold, Henry Pleifer, David
   George, Casper Swenckfield, Henry Nicolas, Johannes Agricola Eislebius;
   and the many wild enthusiasts that were in England in the days of
   Oliver Cromwell; and the followers of Mrs. Hutchinson, in New England;
   as appears by the particular and large accounts given of all these
   sects, by that eminently holy man, Mr. Samuel Rutherford, in his
   Display of the Spiritual Antichrist And in such things as these
   consisted the experiences of the late French prophets, and their
   followers.

   [494] "The imagination is that room of the soul, wherein the devil doth
   often appear. Indeed (to speak exactly) the devil hath no efficient
   power over the rational part of a man: he cannot change the will, he
   cannot alter the heart of a man. So that the utmost he can do, in
   tempting a man to sin. is by suasion and suggestion only. But then how
   doth the devil do this? Even by working upon the imagination. He
   observeth the temper and bodily constitution or a man; and thereupon
   suggests to his fancy, and injects his fiery darts thereinto, by which
   the mind and will come to be wrought upon. The devil then, though he
   hath no imperious efficacy over thy will, yet because he can thus stir
   and move thy imagination, and thou being naturally destitute of grace,
   canst not withstand these suggestions; hence it is that any sin in thy
   imagination, tough but in the outward works of thy soul, yet doth
   quickly lay hold on all. And indeed, by this means do arise those
   horrible delusions, that are in many erroneous ways of religion: all is
   because their imaginations are corrupted. Yes, how often are these
   diabolical delusions of the imagination taken for the gracious
   operations of God's Spirit!--It is from hence that many have pretended
   to enthusiasms--they leave the Scriptures, and wholly attend to what
   they perceive and feel within them." Burgess On Original Sin. p. 369.
   The great Turretine, speaking on that question. What is the power of
   angels? says, "As to bodies there is no doubt, but that they can do a
   great deal upon all sorts of elementary and sublunary bodies, to move
   them locally, and variously to agitate them. It is also certain, that
   they can act upon the external and internal senses, to excite them, or
   to bind them. But as to the rational soul itself, they can do nothing
   immediately upon that; for to God alone, who knows and searches the
   hearts, and who has them in his hands, does it also appertain to bow
   and move them whithersoever he will. But angels can act upon the
   rational soul, only mediately, by imaginations." Theolog. Elench. Loc.
   VII. Quest. 7.
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      SECT. V.

   Truly gracious affections are attended with a conviction of the reality
   and certainty of divine things.

   This seems to be implied in the text that was laid as the foundation of
   this discourse, 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. All gracious persons have a solid, full, thorough, and
   effectual conviction of the truth of the great things of the gospel.
   They no longer halt between two opinions; the great doctrines of the
   gospel cease to be any longer doubtful things, or matters of opinion,
   which, though probable, are yet disputable; but with them, they are
   points settled and determined, as undoubted and indisputable; so that
   they are not afraid to venture their all upon their truth. Their
   conviction is an effectual conviction; so that the great, spiritual,
   mysterious, and invisible things of the gospel, have the influence of
   real and certain things upon them; they have the weight and power of
   real things in their hearts; and accordingly rule in their affections,
   and govern them through the course of their lives. With respect to
   Christ's being the Son of God, and Saviour of the world, and the great
   things he has revealed concerning himself, and his Father, and another
   world, they have not only a predominating opinion that these things are
   true, and so yield their assent, as they do in many other matters of
   doubtful speculation; but they see that it is ready so: their eyes are
   opened, so that they see that really Jesus is the Christ, the Son of
   the living God. And as to the things which Christ has revealed, of
   God's eternal purposes and designs, concerning fallen man, and the
   glorious and everlasting things prepared for the saints in another
   world, they see that they are so indeed: and therefore these things are
   of great weight with them, and have a mighty power upon their hearts,
   and influence over their practice, in some measure answerable to their
   infinite importance.

   That all true Christians have such a kind of conviction, is abundantly
   manifest from the Holy Scriptures. I will mention a few places out of
   many: Matt. xvi. 15-17. "But whom say ye that I am? Simon Peter
   answered and said, Thou art Christ, the Son of the living God. And
   Jesus answered and said unto him, Blessed art thou, Simon Barjona:--my
   Father which is in heaven hath revealed it unto thee." John vi. 68, 69.
   "Thou hast the words of eternal life. And we believe, and are sure that
   thou art that Christ, the Son of the living God." John xvii. 6-8. "I
   have manifested thy name unto the men which thou gavest me out of the
   world.--Now they have known that all things whatsoever thou hast given
   me, are of thee. For I have given unto them the words which thou gavest
   me; and they have received them, and have known surely that I came out
   from thee, and they have believed that thou didst send me." Acts viii.
   37. "If thou believest with all thy heart thou mayest." 2 Cor. iv.
   11-14. "We which live, are always delivered unto death for Jesus'
   sake.--Death worketh in us.--We having the spirit of faith, according
   as it is written, I believed and therefore have I spoken: we also
   believe, and therefore speak; knowing, that he which raised up the Lord
   Jesus, shall raise up us also by Jesus, and shall present us with you."
   Together with verse16. "For which cause we feint not." And verse 18.
   "While we look not at the things which are seen," &c. And chap. v. 1.
   "For we know, that if our earthly house of this tabernacle were
   dissolved, we have a building of God."--And ver. 6-8. "Therefore we are
   always confident, knowing that whilst we are at home in the body, we
   are absent from the Lord: for we walk by faith, not by sight. We are
   confident, I say, and willing rather to be absent from the body, and
   present with the Lord." 2 Tim. i. 12. "For the which cause I also
   suffer these things; nevertheless I am not ashamed: for I know whom I
   have believed, and I am persuaded that he is able to keep that which 1
   have committed unto him against that day." Heb. iii. 6. "Whose house
   are we, if we hold fast the confidence, and the rejoicing of the hope
   firm unto the end." Heb. xi. 1. "Now faith is the substance of things
   hoped for, and the evidence of things not seen:" together with that
   whole chapter. 1 John iv. 13-16. "Hereby know we that we dwell in him,
   and he in us, because he hath given us of his Spirit. And we have seen
   and do testify, that the Father sent the Son to be the Saviour of the
   world. Whosoever shall confess that Jesus is the Son of God. God
   dwelleth in him, and he in God. And we have known and believed the love
   that God hath to us." Chap. v. 4, 5. "For whatsoever is born of God,
   overcometh the world: and this is the victory that overcometh the
   world, even our faith. Who is he that overcometh the world, but he that
   believeth that Jesus is the Son of God?" Therefore truly gracious
   affections are attended with a conviction and persuasion of the truth
   of gospel declarations, and a sight of their evidence and reality.

   There are many religious affections, which are not attended with such a
   conviction of the judgment. Many apprehensions and ideas which some
   call divine discoveries, are affecting, but not convincing. Though for
   a little while, they may seem to be more persuaded of the truth of
   religion, than they used to be, and may yield a forward assent, like
   many of Christ's hearers who believed for a while; yet they have no
   thorough and effectual conviction. There is no great abiding change in
   them in this respect, that whereas formerly they did not realize the
   great things of the gospel, now these things, with regard to reality
   and certainty, appear new to them, and they behold them quite in
   another view than they used to do. There are many persons who have been
   exceedingly raised with religious affections, and think they have been
   converted, but they do not seem any more convinced of the truth of the
   gospel, than they used to be; or at least, there is no remarkable
   alteration. They do not live under the influence and power of a
   realizing conviction of the infinite and eternal things which the
   gospel reveals; if they were, it would be impossible for them to live
   as they do. Because their affections are not attended with a thorough
   conviction of the mind, they are not at all to be depended on; however
   great a show and noise they make, it is like the blaze of tow, or
   crackling of thorns, or like the forward flourishing blade on stony
   ground, that has no root, nor deepness of earth, to maintain its life.

   Some persons, under high affections and a confident persuasion of their
   good estate, have what they very ignorantly call seeing the truth of
   the word of God, but which is very far from it. They have some text of
   Scripture coming to their minds, in a sudden and extraordinary manner,
   immediately declaring unto them (as they suppose) that their sins are
   forgiven, or that God loves them, and will save them; and it may be
   have a chain of scriptures coming one after another, to the same
   purpose; and they are convinced that it is truth; i. e. they are
   confident that it is certainly so, that their sins are forgiven, and
   God does love them, &c.--they say they know it is so; and when the
   words of Scripture are suggested to them, and as they suppose
   immediately spoken to them by God, in this meaning, they are ready to
   cry out, Truth, truth! it is certainly so! the word of God is true."
   And this they call "seeing the truth of the word of God." Whereas the
   whole of their faith amounts to no more, than only a strong confidence
   of their own good estate, and so a confidence that those words are
   true, which they suppose tell them they are in a good estate: when
   indeed (as was shown before) there is no scripture which declares that
   any person is in a good estate directly, or any other way than by
   consequence. So that this, instead of being a real sight of the truth
   of the word of God, is a sight of nothing but a phantom, and is all
   over a delusion. Truly to see the truth of the word of God, is to see
   the truth of the gospel; which is the glorious doctrine the word of God
   contains, concerning God, Jesus Christ, the way of salvation by him,
   and the world of glory that he is entered into, and purchased for all
   them who believe; and not a revelation that such and such particular
   persons are true Christians, and shall go to heaven. Therefore those
   affections which arise from no other persuasion of the truth of the
   word of God than this, arise from delusion, and not true conviction;
   and consequently are themselves delusive and vain.

   But suppose the religious affections of persons indeed arise from a
   strong persuasion of the truth of the christian religion; their
   affections are not the better, unless it be a reasonable persuasion or
   conviction. By a reasonable conviction, I mean a conviction founded on
   real evidence, or upon that which is a good reason, or just ground of
   conviction. Men may have a strong persuasion that the christian
   religion is true, when their persuasion is not at all built on
   evidence, but altogether on education, and the opinion of others; as
   many Mahometans are strongly persuaded of the truth of the Mahometan
   religion, because their fathers, and neighbours, and nation believe it.
   That belief of the truth of the christian religion, which is built on
   the very same grounds With that of Mahometans who believe in the
   Mahometan religion, is the same sort of belief. And though the thing
   believed happens to be better; yet that does not make the belief itself
   to be of a better sort, for though the thing believed happens to be
   true, yet the belief of it is not owing to this truth, but to
   education. So that as the conviction is no better than the Mahometans'
   conviction; so the affections that flow from it, are no better, in
   themselves, than the religious affections of Mahometans.

   But suppose the belief of christian doctrines be not merely from
   education, but indeed from reasons and arguments, it will not from
   thence necessarily follow, that their affections are truly gracious:
   for in order to that, it is requisite, not only that the belief which
   their affections arise from. should be a reasonable, but also a
   spiritual belief, or conviction. I suppose none will doubt but that
   some natural men yield a kind of assent of their judgments to the truth
   of the christian religion, from the rational proofs or arguments that
   are offered to evince it. Judas, without doubt, thought Jesus to be the
   Messiah, from the things which he saw and heard; but yet all along was
   a devil. So in John ii. 23-25. we read of "many that believed in
   Christ's name, when they saw the miracles that he did;" whom yet Christ
   knew had not that within them, which was to be depended on. So Simon
   the sorcerer believed, when he beheld the miracles and signs which were
   done; but yet remained "in the gall of bitterness, and bond of
   iniquity,". Acts viii. 13, 23. And if there is such a belief or assent
   of the judgment in some natural men, none can doubt but that religious
   affections may arise from that assent or belief; as we read of some who
   believed for a while that were greatly affected, and anon with joy
   received the word.

   It is evident that there is a spiritual conviction of the truth, or a
   belief peculiar to those who are spiritual, who are regenerated, and
   who have the Spirit of God, in his holy communications, dwelling in
   them as a vital principle. So that their conviction does not only
   differ from that which natural men have, in that it is accompanied with
   good works; but the belief itself is diverse, the assent and conviction
   of the judgment is of a kind peculiar to those who are spiritual, and
   of which natural men are wholly destitute. This is evident by the
   Scripture, if any thing at all is so: John xvii. 8. "They have believed
   that thou didst send me." Tit. i. 1. "According to the faith of God's
   elect, and the acknowledging of the truth which is after godliness."
   John xvi. 27. "The Father himself loveth you, because ye have loved me,
   and have believed that I came out from God." 1 John iv. 15. "Whosoever
   shall confess that Jesus is the Son of God, God dwelleth in him, and he
   in God." Chap. v. 1. "Whosoever believeth that Jesus is the Christ, is
   born of God. Verse 10. He that believeth on the Son of God, hath the
   witness in himself."

   What a spiritual conviction of the judgment is, we are naturally led to
   determine from what has been said already, under the former head of a
   spiritual understanding. The conviction of the judgment arises from the
   illumination of the understanding: the passing of a right judgment on
   things, depends on a right apprehension. And therefore it follows, that
   a spiritual conviction of the truth of the great things of the gospel,
   is such a conviction as arises from having a spiritual apprehension of
   those things in the mind. And this is also evident from the Scripture,
   which often represents a saving belief of the reality and divinity of
   the things proposed and exhibited to us in the gospel, as what proceeds
   from the Spirit of God enlightening the mind. Hence right apprehensions
   of the nature of those things; the Spirit as it were unveiling, or
   revealing them, and enabling the mind to view them as they are. Luke x.
   21, 22. "I thank thee, O Father, Lord of heaven and earth, that thou
   hast hid these things from the wise and prudent, and hast revealed them
   unto babes: even so, Father, for so it seemed good in thy sight. All
   things are delivered unto me of my Father: and no man knoweth who the
   Son is, but the Father; and who the Father is, but the Son, and he to
   whom the Son will reveal him." John vi. 40. "And this is the will of
   him that sent me, that every one which seeth the Son, and believeth on
   him, may have everlasting life." Where it is plain, that true faith
   arises from a spiritual sight of Christ. And John xvii. 6-8."I have
   manifested thy name unto the men which thou gavest me out of the
   world.--Now they have known that all things whatsoever thou hast given
   me, are of thee. For I have given unto them the words which thou gavest
   me; and they have received them, and have known surely that I came out
   from thee, and they have believed that thou didst send me." Christ's
   manifesting God's name to the disciples, or giving them a true
   apprehension of divine things, was that whereby they knew that Christ's
   doctrine was of God, and that Christ himself was sent by him. Matt.
   xvi. 16, 17. "Simon Peter said, Thou art Christ, the Son of the living
   God. And Jesus answered and said unto him, Blessed art thou Simon
   Barjona: for flesh and blood hath not revealed it unto thee, but my
   Father which is in heaven." 1 John v. 10. "He that believeth on the Son
   of God, hath the witness in himself." Gal. i. 14-16. "Being more
   exceedingly zealous of the traditions of my fathers. But when it
   pleased God, who separated me from my mother's womb, and called me by
   his grace, to reveal his Son in me, that I might preach him among the
   heathen; immediately I conferred not with flesh and blood."

   If that is a spiritual conviction of the divinity and reality of the
   things exhibited in the gospel, which arises from a spiritual
   understanding of those things; I have shown already what that is. In
   short, it consists in a sense and taste of the divine, supreme, and
   holy excellency and beauty of those things. So that then is the mind
   spiritually convinced of the divinity and truth of the great things of
   the gospel, when that conviction arises, either directly or remotely,
   from such a sense or view of their divine excellency and glory as is
   there exhibited. This clearly follows from what has been already said;
   and for this the Scripture is very plain and express: 2 Cor. iv. 3-6.
   "But if our gospel be hid, it is hid to them that are lost: in whom the
   god of this world hath blinded the minds of them that believe not, lest
   the light of the glorious gospel of Christ, who is the image of God,
   should shine unto them. For we preach not ourselves, but Christ Jesus
   the Lord; and ourselves your servants for Jesus' sake. For God who
   commanded the light to shine out of darkness, hath shined in our
   hearts, to give the light of the knowledge of the glory of God, in the
   face of Jesus Christ." Together with the last verse of the foregoing
   chapter, which introduces this, "But we all with open face, beholding
   as in a glass the glory of the Lord, are changed into the same image,
   from glory to glory, even as by the Spirit of the Lord." [495] Nothing
   can be more evident, than that a saving belief of the gospel is here
   spoken of by the apostle, as arising from the mind being enlightened to
   behold the divine glory of the things it exhibits. This view or sense
   of the divine glory, and unparalleled beauty of the things exhibited to
   us in the gospel, has a tendency to convince the mind of their divinity
   two ways; first, directly, and secondly, more indirectly and remotely.

   I. A view of this divine glory directly convinces the mind of the
   divinity of these things, as this glory is in itself a direct, clear,
   and all-conquering evidence of it; especially when clearly discovered,
   or when this supernatural sense is given in a good degree.

   He that has his judgment thus directly convinced and assured of the
   divinity of gospel truths by a clear view of their divine glory, has a
   reasonable conviction. His assurance is altogether agreeable to reason;
   because the divine glory and beauty of divine things is in itself a
   real evidence of their divinity, and the most direct and strong. He
   that truly sees the divine, transcendent, supreme glory of those things
   which are divine, does as it were know their divinity intuitively; he
   not only argues, but sees that they are divine. He sees that in them
   wherein divinity chiefly consists; for in this glory, which is so
   vastly and inexpressibly distinguished from the glory of artificial
   things, and all other glory, mainly consists the true notion of
   divinity. God is God, and distinguished from all other beings, and
   exalted above them, chiefly by his divine beauty, which is infinitely
   diverse from all other beauty. They therefore that see the stamp of
   this glory in divine things, they see divinity in them, they see God in
   them, and see them to be divine; because they see that in them wherein
   the truest idea of divinity consists. Thus a soul may have a kind of
   intuitive knowledge of the divinity of the things exhibited in the
   gospel; not that he judges the doctrines of the gospel to be from God,
   without any argument or deduction at all; but it is without any long
   chain of arguments; the argument is but one, and the evidence direct;
   the mind ascends to the truth of the gospel but by one step, and that
   is its divine glory.

   It would be very strange, if any professing Christian should deny it to
   be possible, that there should be an excellency in divine things, which
   is so transcendent, and exceedingly different from what is in other
   things, that if it were seen, would evidently distinguish them. We
   cannot rationally doubt, but that things which are divine, that
   appertain to the supreme Being, are vastly different from things that
   are human. There is God-like, high, and glorious excellency in them, so
   distinguishing them from the things which are of men, that the
   difference is ineffable; and therefore such as if seen, will have a
   most convincing, satisfying influence upon any one, that they are what
   they are, viz. divine. Doubtless there is that glory and excellency in
   the Divine Being, by which he is so infinitely distinguished from all
   other beings, that if it were seen, he might be known by it. It would
   therefore be very unreasonable to deny, that it is possible for God to
   give manifestations of this distinguishing excellency, in things by
   which he is pleased to make himself known; and that this distinguishing
   excellency may be clearly seen in them. There are natural excellencies
   that are very evidently distinguishing of the subjects or authors, to
   any one who behold them. How vastly is the speech of an intelligent man
   different from that of a little child! And how greatly distinguished is
   the speech of some men of great genius, as Homer, Cicero, Milton,
   Locke, Addison, and others, from that of many other intelligent men!
   There are no limits to be set to the degrees of manifestation of mental
   excellency, that there may be in speech. But the appearances of the
   natural perfections of God, in the manifestations he makes of himself,
   may doubtless be unspeakably more evidently distinguishing, than the
   appearances of those excellencies of worms of the dust, in which they
   differ one from another. He that is well acquainted with mankind, and
   their works, by viewing the sun, may know it is no human work. And it
   is reasonable to suppose, that when Christ comes at the end of the
   world, in the glory of his Father, it will be with such ineffable
   appearances of divinity, as will leave no doubt to the inhabitants of
   the world, even the most obstinate infidels, that he who appears is a
   divine person. But above all, do the manifestations of the moral and
   spiritual glory of the Divine Being (which is the proper beauty of the
   divinity) bring their own evidence, and tend to assure the heart. Thus
   the disciples were assured that Jesus was the Son of God, for "they
   beheld his glory, as the glory of the only begotten of the Father, full
   of grace and truth,". John i. 14. When Christ appeared in his
   transfiguration to his disciples, as an outward glory to their bodily
   eyes--which was a sweet and admirable symbol and semblance of his
   spiritual glory--together with his spiritual glory itself, manifested
   to their minds; the manifestation was such as did perfectly, and with
   good reason, assure them of his divinity; as appears by what one of
   them says concerning it, 2 Pet i. 16-18. "For we have not followed
   cunningly devised fables, when we made known unto you the power and
   coming of our Lord Jesus Christ, but were eye-witnesses of his majesty:
   for he received from God the Father, honour and glory, when there came
   such a voice to him from the excellent glory, This is my beloved Son,
   in whom I am well pleased. And this voice which came from heaven we
   heard, when we were with him in the holy mount." The apostle calls that
   mount, the holy mount, because the manifestations of Christ there made
   to their minds, and with which they were especially impressed and
   ravished, was the glory of his holiness, or the beauty of his moral
   excellency: or, as another of these disciples, who saw it, expresses
   it, "His glory, as full of grace and truth." [496]

   Now this distinguishing glory of the Divine Being has its brightest
   manifestation in the things exhibited to us in the gospel; the
   doctrines there taught, the word there spoken, and the divine counsels,
   acts, and works there revealed. These things have the clearest, most
   admirable, and distinguishing representations and exhibitions of the
   glory of God's moral perfections, that ever were made to the world. And
   if there be such a distinguishing, evidential manifestation of divine
   glory in the gospel, it is reasonable to suppose that there may be such
   a thing as seeing it: what should hinder but that it may be seen? It is
   no argument that it cannot be seen, because some do not see it; though
   they may be discerning men in temporal matters. If there be such
   ineffable, distinguishing, evidential excellencies in the gospel, it is
   reasonable to suppose, that they are such as are not to be discerned,
   but by the special influence and enlightenings of the Spirit of God.
   There is need of uncommon force of mind to discern the distinguishing
   excellencies of the works of authors of great genius. Those things in
   Milton, which to mean judges appear tasteless and imperfections, are
   his inimitable excellencies in the eyes of those who are of greater
   discerning, and better taste. And if there be a book of which God is
   the author, it is most reasonable to suppose, that the distinguishing
   glories of his word are of such a kind, as that the sin and corruption
   of men's hearts--which above all things alienate them from the Deity,
   and make the heart dull and stupid to any sense or taste of those
   things wherein the moral glory of the divine perfections
   consists--would blind them from discerning the beauties of such a book;
   and that therefore they will not see them, but as God is pleased to
   enlighten them, and restore a holy taste, to discern and relish divine
   beauties.

   This sense of the spiritual excellency and beauty of divine things,
   also tends directly to convince the mind of the truth of the gospel.
   Very many of the most important things declared in the gospel are hid
   from the eyes of natural men, the truth of which in effect consists in
   this excellency, or so immediately depends upon it, and results from
   it, that in this excellency being seen, the truth, of those things is
   seen. As soon as ever the eyes are opened to behold a holy beauty and
   amiableness in divine things, a multitude of most important doctrines
   of the gospel that depend upon it, (which all appear strange and dark
   to natural men,) are at once seen to be true. As for instance, hereby
   appears the truth of what the word of God declares concerning the
   exceeding evil of sin; for the same eye that discerns the transcendent
   beauty of holiness, necessarily therein sees the exceeding odiousness
   of sin: the same taste which relishes the sweetness of true moral good,
   tastes the bitterness of moral evil. And by this means a man sees his
   own sinfulness and loathsomeness; for he has now a sense to discern
   objects of this nature; and so sees the truth of what the word of God
   declares concerning the exceeding sinfulness of mankind, which before
   he did not see. He now sees the dreadful pollution of his heart, and
   the desperate depravity of his nature, in a new manner; for his soul
   has now a sense given it to feel the pain of such a disease. This shows
   him the truth of what the Scripture reveals concerning the corruption
   of man's nature, his original sin, his ruinous condition, his need of a
   Saviour, and of the mighty power of God to renew his heart, and change
   his nature. Men by seeing the true excellency of holiness, see the
   glory of all those things which both reason and Scripture show to be in
   the Divine Being; for it has been shown, that the glory of them depends
   on this. And hereby they see the truth of all that the Scripture
   declares concerning God's glorious excellency and majesty, his being
   the fountain of all good, the only happiness of the creature, &c. This
   again shows the mind the truth of what the Scripture teaches concerning
   the evil of sin against so glorious a God; also the truth of what it
   teaches concerning sin's just desert of that dreadful punishment which
   it reveals; and concerning the impossibility of our offering any
   satisfaction, or sufficient atonement for that which is so infinitely
   evil and heinous. And this again shows the truth of what the Scripture
   reveals concerning the necessity of a Saviour, to offer an atonement of
   infinite value for sin. This sense of spiritual beauty enables the soul
   to see the glory of those things which the gospel reveals concerning
   the person of Christ; and so enables to see the exceeding beauty and
   dignity of his person, appearing in what the gospel exhibits of his
   word, works, acts, and life; and this apprehension of the superlative
   dignity of his person, shows the truth of what the gospel declares
   concerning the value of his blood and righteousness; the infinite
   excellency of that offering he has made to God for us, its sufficiency
   to atone for our sins, and recommend us to God. And thus the Spirit of
   God discovers the way of salvation by Christ; the soul sees the fitness
   and suitableness of this way, the admirable wisdom of the contrivance,
   and the perfect answerableness to our necessities of the provision that
   the gospel exhibits. A sense of true divine beauty being given, the
   soul discerns the beauty of every part of the gospel-scheme. This also
   shows the soul the truth of what the word of God declares concerning
   man's chief happiness, as consisting in holy exercises and enjoyments,
   and the unspeakable glory of the heavenly state. What the prophecies of
   the Old Testament and the writings of the apostles declare concerning
   the glory of the Messiah's kingdom, is now all plain; and also what the
   Scripture teaches concerning the reasons and grounds of our duty. The
   truth of all these things revealed in the Scripture, and many more that
   might be mentioned, appear to the soul, only by that spiritual taste of
   divine beauty, which has been spoken of; they being hidden things
   before.

   And besides all this, the truth of all those things which the Scripture
   says about experimental religion, is hereby known; for they are now
   experienced. And this convinces the soul, that one who knew the heart
   of man, better than we know our own hearts, and perfectly knew the
   nature of virtue and holiness, was the author of the Scriptures. And
   the opening to view, with such clearness, such a world of wonderful and
   glorious truth in the gospel, that before was unknown, being quite
   above the view of a natural eye, but now appearing so clear and bright,
   has a powerful and invincible influence on the soul, to persuade it of
   the divinity of the gospel.

   Unless men may come to a reasonable solid persuasion and conviction of
   the truth of the gospel, by internal evidences in the way that has been
   spoken, viz. by a sight of its glory; it is impossible that those who
   are illiterate, and unacquainted with history, should have any thorough
   and effectual conviction of it at all. They may without this see a
   great deal of probability of it; it may be reasonable for them to give
   much credit to what learned men and historians tell them; and they may
   tell them so much, that it may look very probable and rational to them,
   that the Christian religion is true; and so much that they would be
   very unreasonable not to entertain this opinion. But to have a
   conviction, so clear, and evident, and assuring, as to be sufficient to
   induce them, with boldness to sell all, confidently and fearlessly to
   run the venture of the loss of all things, and of enduring the most
   exquisite and long continued torments, and to trample the world under
   foot, and count all things but dung for Christ; the evidence they can
   have from history, cannot be sufficient. It is impossible that men, who
   have not something of a general view of the historical world, or the
   series of history from age to age, should come at the force of
   arguments for the truth of Christianity, drawn from history, to that
   degree, as effectually to induce them to venture their all upon it.
   After all that learned men have said to them, there will remain
   innumerable doubts on their minds; they will be ready, when pinched
   with some great trial of their faith, to say, "How do I know this, or
   that? How do 1 know when these histories were written? Learned men tell
   me these histories were so and so attested in their day; but how do I
   know that there were such attestations then? They tell me there is
   equal reason to believe these facts, as any whatsoever that are related
   at such a distance; but how do I know that other facts which are
   related of those ages, ever were?" Those who have not something of a
   general view of the series of historical events, and of the state of
   mankind from age to age, cannot see the clear evidence from history of
   the truth of facts in distant ages; but there will remain endless
   doubts and scruples.

   But the gospel was not given only for learned men. There are at least
   nineteen in twenty, if not ninety-nine in a hundred, of those for whom
   the Scriptures were written, who are not capable of any certain or
   effectual conviction of the divine authority of the Scriptures, by such
   arguments as learned men use. If men who have been brought up in
   heathenism, must wait for a clear and certain conviction of the truth
   of Christianity, until they have learning and acquaintance with the
   histories of politer nations, enough to see clearly the force of such
   kind of arguments; it will make the evidence of the gospel, to them,
   immensely cumbersome, and will render the propagation of the gospel
   among them infinitely difficult. Miserable is the condition of the
   Houssatunnuck Indians and others, who have lately manifested a desire
   to be instructed in Christianity, if they can come at no evidence of
   the truth of Christianity, sufficient to induce them to sell all for
   Christ, in any other way but this.

   It is unreasonable to suppose, that God has provided for his people, no
   more than probable evidences of the truth of the gospel. He has with
   great care abundantly provided, and given them the most convincing,
   assuring, satisfying, and manifold evidence of his faithfulness in the
   covenant of grace; and as David says, 2 Sam. xxiii. 5.made a covenant,
   ordered in all things and sure. Therefore it is rational to suppose,
   that at the same time, he would not fail of ordering the matter so,
   that there should not be wanting as great and clear evidence, that this
   is his covenant, and that these promises are his promises; or, which is
   the same thing, that the christian religion is true, and that the
   gospel is his word. Otherwise in vain are those great assurances he has
   given of his faithfulness in his covenant, by confirming it with his
   oath, and so variously establishing it by seals and pledges. For the
   evidence that it is his covenant, is properly the foundation on which
   all the force and effect of those other assurances do stand. We may
   therefore undoubtedly suppose and conclude, that there is some sort of
   evidence which God has given, that this covenant and these promises are
   his, beyond all mere probability; that there are some grounds of
   assurance of it held forth, which, if we are not blind to them, tend to
   give a higher persuasion, than any arguing from history, human
   tradition, &c. which the illiterate, and unacquainted with history, are
   capable of; yea, that which is good ground of the highest and most
   perfect assurance, that mankind have in any case whatsoever; agreeable
   to those high expressions which the apostle uses, Heb. x. 22. "Let us
   draw near in full assurance of faith." And Col. ii. 2. "That their
   hearts might be comforted, being knit together in love, and unto all
   riches of the full assurance of understanding to the acknowledgment of
   the mystery of God, and of the Father, and of Christ." It is reasonable
   to suppose, that God would give the greatest evidence of those things
   which are greatest, and the truth of which is of greatest importance to
   us: and that we therefore, if we are wise, and act rationally, shall
   have the greatest desire of having full, undoubting, and perfect
   assurance thereof. But it is certain, that such an assurance is not to
   be attained by the greater part of them who live under the gospel, by
   arguments fetched from ancient traditions, histories, and monuments.

   And if we come to fact and experience, there is not the least reason to
   suppose, that one in a hundred of those who have been sincere
   Christians, and have had a heart to sell all for Christ, have come by
   their conviction of the truth of the gospel this way. If we read over
   the histories of the many thousands that died martyrs for Christ, since
   the beginning of the reformation, and have cheerfully undergone extreme
   tortures, in a confidence of the truth of the gospel, and consider
   their circumstances and advantages; how few of them were there, that we
   can reasonably suppose ever came by their assured persuasion this way;
   or indeed for whom it was possible, reasonably to receive so full and
   strong an assurance, from such arguments! Many of them were weak women
   and children, and the greater part of them illiterate persons; many of
   whom had been brought up in popish ignorance and darkness, were but
   newly come out of it, and lived and died in times, wherein those
   arguments for the truth of Christianity from antiquity and history, had
   been but very imperfectly handled. And indeed, it is but very lately
   that these arguments have been set in a clear and convincing light,
   even by learned men themselves: and since it has been done, there never
   were fewer thorough believers, among those who have been educated in
   the true religion; infidelity never prevailed so much, in any age, as
   in this, wherein these arguments are handled to the greatest advantage.

   The true martyrs of Jesus Christ, are not those who have only been
   strong in opinion that the gospel of Christ is true, but those that
   have seen the truth of it; as the very name of martyrs or witnesses (by
   which they are called in Scripture) implies. Those are very improperly
   called witnesses of the truth of any thing, who only declare they are
   very much of opinion that such a thing is true. Those only are proper
   witnesses, who can and do testify that they have seen the truth of the
   thing they assert; John iii. 11. "We speak that we do know, and testify
   that we have seen." John i. 34. "And I saw, and bare record, that this
   is the Son of God." 1 John iv. 14. "And we have seen and do testify,
   that the Father sent the Son to be the Saviour of the world.". Acts
   xxii. 14, 15. "The God of our fathers hath chosen thee, that thou
   shouldst know his will, and see that just One, and shouldst hear the
   voice of his mouth: for thou shalt be his witness unto all men, of what
   thou hast seen and heard." But the true martyrs of Jesus Christ are
   called his witnesses: and all the saints, who by their holy practice
   under great trials declare that faith which is the substance of things
   hoped for, and the evidence Of things not seen, are called witnesses,
   (Heb. xi. 1. and Gen. xii. 1.) By their profession and practice they
   declare their assurance of the truth and divinity of the gospel, having
   had the eves of their minds enlightened to see divinity in the gospel,
   or to behold that unparalleled, ineffably excellent, and truly divine
   glory shining in it, which is altogether distinguishing, evidential,
   and convincing: so that they may truly be said to have seen God in it,
   to have seen that it is indeed divine; and so can speak in the style of
   witnesses. They can not only say, that they think the gospel is divine,
   but that it is divine, giving it in as their testimony, because they
   have seen it to be so. Doubtless Peter, James, and John, after they had
   seen that excellent glory of Christ in the mount, would have been
   ready, when they came down, to speak in the language of witnesses, and
   to say positively that Jesus is the Son of God; as Peter says, they
   were eye-witnesses, 2 Pet. i. 16. And so all nations will be ready
   positively to say this, when they shall behold his glory at the day of
   judgment; though that will be universally seen, will be only his
   natural glory, and not his moral and spiritual glory, which is much
   more distinguishing.

   But yet, it must be noted, that among those who have a spiritual sight
   of the divine glory of the gospel; there is a great variety in degrees
   of strength of faith, as there is a vast variety of the degrees of
   clearness of views of this glory: but there is no true and saving
   faith, or spiritual conviction of the judgment, of the truth of the
   gospel, that has nothing in it, of this manifestation of its internal
   evidence, in some degree. The gospel of the blessed God does not go
   abroad a begging for its evidence, so much as some think: it has its
   highest and most proper evidence in itself. Though great use may be
   made of external arguments, they are not to be neglected, but highly
   prized and valued; for they may be greatly serviceable to awaken
   unbelievers, and bring them to serious consideration, and to confirm
   the faith of true saints; yea, they may be in some respects subservient
   to the begetting of a saving faith in men. Though what was said before
   remains true, that there is no spiritual conviction of the judgment,
   but what arises from an apprehension of the spiritual beauty and glory
   of divine things: for, as has been observed, this apprehension or view
   has a tendency to convince the mind of the truth of the gospel, two
   ways; either directly or indirectly.--Having therefore already observed
   how it does this directly, I proceed now.

   II. To observe how a view of this divine glory convinces the mind of
   the truth of Christianity, more indirectly.

   First, It doth so, as the prejudices of the heart against the truth of
   divine things are hereby removed, so that the mind thereby lies open to
   the force of the reasons which are offered. The mind of man is
   naturally full of enmity against the doctrines of the gospel; which is
   a disadvantage to those arguments that prove their truth, and causes
   them to lose their force upon the mind: but when a person has
   discovered to him the divine excellency of christian doctrines, this
   destroys that enmity, and removes the prejudices, and sanctifies the
   reason, and causes it to be open and free. Hence is a vast difference,
   as to the force that arguments have to convince the mind. Hence was the
   very different effect which Christ's miracles had to convince the
   disciples from what they had to convince the scribes and Pharisees: not
   that they had a stronger reason, or had their reason more improved; but
   their reason was sanctified, and those blinding prejudices, which the
   scribes and Pharisees were under, were removed, by the sense they had
   of the excellency of Christ and his doctrine.

   Secondly, It not only removes the hinderances of reason, but positively
   helps reason. It makes even the speculative notions more lively. It
   assists and engages the attention of the mind to that kind of objects;
   which causes it to have a clearer view of them, and more clearly to see
   their mutual relations. The ideas themselves, which otherwise are dim
   and obscure, by this means have light cast upon them, and are impressed
   with greater strength, so that the mind can better judge of them; as he
   that beholds the objects on the face of the earth, when the light of
   the sun is cast upon them, is under greater advantage to discern them
   in their true forms and mutual relations, and to see the evidences of
   divine wisdom and skill in their contrivance, than he that sees them in
   a dim star-light, or twilight.

   What has been said, may serve in some measure to show the nature of a
   spiritual conviction of the truth and reality of divine things; and so
   to distinguish truly gracious affections from others; for gracious
   affections are evermore attended with such a conviction of the
   judgment. But before I dismiss this head, it will be needful to observe
   the ways whereby some are deceived, with respect to this matter; and
   take notice of several things that are sometimes taken for a spiritual
   and saving belief of the truth, which are indeed very diverse from it.

   1. There is a degree of conviction of the truth of the great things of
   religion, that arises from the common enlightenings of the Spirit of
   God. The more lively and sensible apprehension of the things of
   religion, with respect to what is natural in them--such as natural men
   have who are under awakenings and common illuminations--will give some
   degree of conviction of the truth, beyond what they had before they
   were thus enlightened. For hereby they see the manifestations made in
   the Holy Scriptures, of the natural perfections of God; such as his
   greatness, power, and awful majesty; which tends to convince the mind,
   that this is the word of a great and terrible God. From the tokens
   there are of God's greatness and majesty in his word and works, of
   which they have a great sense, from the common influence of the Spirit
   of God, they may have a much greater conviction that these are indeed
   the word and works of a very great invisible Being. And the lively
   apprehension of the greatness of God, which natural men may have, tends
   to make them sensible of the great guilt, which sin against such a God
   brings, and the dreadfulness of his wrath for sin. And this tends to
   cause them more easily and fully to believe the revelation the
   Scripture makes of another world, and of the extreme misery it
   threatens, there to be inflicted on sinners. And so from that sense of
   the great natural good there is in the things of religion, which is
   sometimes given in common illuminations, men may be the more induced to
   believe the truth of religion. These things persons may have, and yet
   have no sense of the beauty and amiableness of the moral and holy
   excellency of religion; and therefore no spiritual conviction of their
   truth. But yet such convictions are sometimes mistaken for saving
   convictions, and the affections flowing from them, for saving
   affections.

   2. The extraordinary impressions which are made on the imaginations of
   some persons, in visions, and immediate strong impulses and
   suggestions, as though they saw sights, and had words spoken to them,
   may, and often do beget a strong persuasion of the truth of invisible
   things. Though the general tendency of such things, in their final
   issue, is to draw men off from the word of God, and to cause them to
   reject the gospel, and to establish unbelief and atheism: yet for the
   present, they may, and often do beget a confident persuasion of the
   truth of some things that are revealed in the Scriptures; however their
   confidence is founded in delusion, and so nothing worth. As for
   instance, if a person has by some invisible agent, immediately and
   strongly impressed on his imagination, the appearance of a bright
   light, and glorious form of a person seated on a throne, with great
   external majesty and beauty, uttering some remarkable words, with great
   force and energy; the person who is the subject of such an operation,
   may be from hence confident, that there are invisible agents, spiritual
   beings, from what he has experienced, knowing that he had no hand
   himself in this extraordinary effect, which he has experienced. He may
   also be confident, that this is Christ whom he saw and heard speaking;
   and this may make him confident that there is a Christ, and that Christ
   reigns on a throne in heaven, as he saw him; and may be confident that
   the words which he heard him speak are true, &c. in the same manner as
   the lying miracles of the papists, may for the present beget in the
   minds of the ignorant, deluded people, a strong persuasion of the truth
   of many things declared in the New Testament. Thus when the images of
   Christ, in popish churches, are on some extraordinary occasions, made
   by priestcraft to appear to the people as if they wept, and shed fresh
   blood, and moved, and uttered such and such words; the people may be
   verily persuaded that it is a miracle wrought by Christ himself; and
   from thence may be confident there is a Christ, and that what they are
   told of his death and sufferings, resurrection and ascension, and
   present government of the world, is true; for they may look upon this
   miracle, as a certain evidence of all these things, and a kind of
   ocular demonstration of them. This may be the influence of these lying
   wonders for the present; though the general tendency of them is not to
   convince that Jesus Christ is come in the flesh, but finally to promote
   atheism. Even the intercourse which Satan has with witches, and their
   often experiencing his immediate power, has a tendency to convince them
   of the truth of some of the doctrines of religion; as particularly the
   reality of an invisible world, or world of spirits, contrary to the
   doctrine of the Sadducees. The general tendency of Satan's influences
   is delusion; but yet he may mix some truth with his lies, that his lies
   may not be so easily discovered.

   Multitudes are deluded with a counterfeit faith, from impressions on
   their imagination, in the manner now mentioned. They say they know that
   there is a God, for they have seen him; they know that Christ is the
   Son of God, for they have seen him in his glory; they know that Christ
   died for sinners, for they have seen him hanging on the cross, and his
   blood running from his wounds; they know there is a heaven and hell,
   for they have seen the misery of the damned souls in hell, and the
   glory of saints and angels in heaven; (meaning some external
   representations, strongly impressed on their imagination;) they know
   that the Scriptures are the word of God, and that such and such
   promises in particular are his word, for they have heard him speak them
   to them, they came to their minds suddenly and immediately from God,
   without their having any hand in it.

   3. Persons may seem to have their belief of the truth greatly
   increased, when the foundation of it is only a persuasion of their
   interest in them. They first, by some means or other, take up a
   confidence, that if there be a Christ and a heaven, they are theirs;
   and this prejudices them more in favour of their truth. When they hear
   of the great and glorious things of religion, it is with this notion,
   that all these things belong to them; and hence easily become confident
   that they are true; they look upon it to be greatly for their interest
   that they should be true. It is very obvious what a strong influence
   men's interest and inclinations have on their judgments. While a
   natural man thinks, that if there be a heaven and a hell, the latter
   and not the former belongs to him; then he will be hardly persuaded
   that there is a heaven or hell. But when he comes to be persuaded, that
   hell belongs only to others and not to him; then he can easily allow
   the reality of hell, and exclaim against the senselessness and
   sottishness of others in neglecting means of escape from it: and being
   confident that he is a child of God, and that God has promised heaven
   to him, he may seem strong in the faith of its reality, and may have a
   great zeal against that infidelity which denies it. But I proceed to
   another distinguishing sign of gracious affections.
     __________________________________________________________________

   [495] 2 Cor. iii. 18.

   [496] John i. 14.
     __________________________________________________________________

      SECT. VI.

   Gracious affections are attended with evangelical humiliation.

   Evangelical humiliation is a sense that a Christian has of his own
   utter insufficiency, despicableness, and odiousness, with an answerable
   frame of heart. There is a distinction to be made between a legal and
   evangelical humiliation. The former is what men may have while in a
   state of nature, and have no gracious affection; the latter is peculiar
   to true saints. The former is from the common influence of the Spirit
   of God, assisting natural principles, and especially natural
   conscience; the latter is from the special influences of the Spirit of
   God, implanting and exercising supernatural and divine principles. The
   former is from the mind being assisted to a greater sense of religious
   things, as to their natural properties and qualities, and particularly
   of the natural perfections of God, such as his greatness, terrible
   majesty, &c.--which were manifested to the congregation of Israel, in
   giving the law at mount Sinai--the latter is from a sense of the
   transcendent beauty of divine things in their moral qualities. In the
   former, a sense of the awful greatness and natural perfections of God,
   and of the strictness of his law, convinces men that they are exceeding
   sinful and guilty, and exposed to the wrath of God, as it will convince
   wicked men and devils at the day of judgment; but they do not see their
   own odiousness on account of sin; they do not see the hateful nature of
   sin; a sense of this is given in evangelical humiliation, by a
   discovery of the beauty of God's holiness and moral perfection. In a
   legal humiliation men are made sensible that they are nothing before
   the great and terrible God, and that they are undone, and wholly
   insufficient to help themselves; as wicked men will be at the day of
   judgment: but they have not an answerable frame of heart, consisting in
   a disposition to abase themselves, and exalt God alone. This
   disposition is given only in evangelical humiliation, by overcoming the
   heart, and changing its inclination, by a discovery of God's holy
   beauty. In a legal humiliation, the conscience is convinced; as the
   consciences of all will be most perfectly at the day of judgment; but
   because there is no spiritual understanding, the will is not bowed, nor
   the inclination altered. In legal humiliation, men are brought to
   despair of helping themselves; in evangelical, they are brought
   voluntarily to deny and renounce themselves: in the former, they are
   subdued and forced to the ground; in the latter, they are brought
   sweetly to yield, and freely and with delight to prostrate themselves
   at the feet of God.

   Legal humiliation has in it no spiritual good, nothing of the nature of
   true virtue; whereas evangelical humiliation is that wherein the
   excellent beauty of christian grace does very much consist. Legal
   humiliation is useful, as a means in order to evangelical; as a common
   knowledge of the things of religion is a means requisite in order to
   spiritual knowledge. Men may be legally humbled and have no humility;
   as the wicked at the day of judgment will be thoroughly convinced that
   they have no righteousness, but are altogether sinful, exceeding
   guilty, and justly exposed to eternal damnation--and be fully sensible
   of their own helplessness--without the least mortification of the pride
   of their hearts. But the essence of evangelical humiliation consists in
   such humility as becomes a creature in itself exceeding sinful, under a
   dispensation of grace; consisting in a mean esteem of himself, as in
   himself nothing, and altogether contemptible and odious; attended with
   a mortification of a disposition to exalt himself, and a free
   renunciation of his own glory.

   This is a great and most essential thing in true religion. The whole
   frame of the gospel, every thing appertaining to the new covenant, and
   all God's dispensations towards fallen man, are calculated to bring to
   pass this effect. They that are destitute of this, have no true
   religion, whatever profession they may make, and how high soever their
   religious affections may be; Hab. ii. 4. "Behold, his soul which is
   lifted up, is not upright in him; but the just shall live by his
   faith;" i. e. he shall live by his faith on God's righteousness and
   grace, and not his own goodness and excellency. God has abundantly
   manifested in his word, that this is what he has a peculiar respect to
   in his saints, and that nothing is acceptable to him without it; Ps.
   xxxiv. 18. "The Lord is nigh unto them that are of a broken heart, and
   saveth such as be of a contrite spirit." Ps. li. 17. "The sacrifices of
   God are a broken spirit: a broken and a contrite heart, O God, thou
   wilt not despise." Ps. cxxxviii. 6. "Though the Lord be high, yet hath
   he respect unto the lowly." Prov. iii. 34. "He giveth grace unto the
   lowly." Isa. lvii. 15. "Thus saith me high and lofty One who inhabiteth
   eternity, whose name is Holy, I dwell in the high and holy place; with
   him also that is of a contrite and humble spirit, to revive the spirit
   of the humble, and to revive the heart of the contrite ones." Isa.
   lxvi. 1, 2. "Thus saith the Lord, The heaven is my throne, and the
   earth is my footstool:--but to this man will I look, even to him that
   is poor and of a contrite spirit, and trembleth at my word." Micah vi.
   8."He hath showed thee, O man, what is good; and what doth the Lord thy
   God require of thee, but to do justly, and to love mercy, and to walk
   humbly with thy God?" Matt. v. 3. "Blessed are the poor in spirit: for
   theirs is the kingdom of God." Matt. xviii. 3, 4. "Verily I say unto
   you, Except ye be converted, and become as little children, ye shall
   not enter into the kingdom of heaven. Whosoever therefore shall humble
   himself as this little child, the same is greatest in the kingdom of
   heaven." "Verily I say unto you, Whosoever shall not receive the
   kingdom of God as a little child, he shall not enter therein." The
   centurion (Luke vii.) acknowledged that he was not worthy that Christ
   should enter under his roof, and that he was not worthy to come to him.
   See the manner of a sinner coming to Christ, Luke vii. 37,. &c. "And
   behold, a woman in the city, which was a sinner, when she knew that
   Jesus sat at meat in the Pharisee's house, brought an alabaster box of
   ointment, and stood at his feet behind him weeping, and began to wash
   his feet with tears, and did wipe them with the hairs of her head." She
   did not think the hair of her head, which is the natural crown and
   glory of a woman, (1 Cor. xi. 15.) too good to wipe the feet of Christ.
   Jesus most graciously accepted her, and says, Luke vii. 50."Thy faith
   hath saved thee, go in peace." The woman of Canaan submitted to Christ,
   in his saying, Mat. xv. 26."It is not meet to take the children's
   bread, and to cast it to the dogs," and did as it were own that she was
   worthy to be called a dog; whereupon Christ says unto her, "O woman,
   great is thy faith: be it unto thee, even as thou wilt,". Matt. xv.
   26-28. The prodigal son said, "I will arise, and go to my father, and I
   will say unto him, Father, I have sinned against heaven, and before
   thee, and am no more worthy to be called thy son: make me as one of thy
   hired servants,". Luke xv. 18. &c. See also Luke xviii. 9. &c. "And he
   spake this parable unto certain which trusted in themselves that they
   were righteous, and despised others, &c.--The publican standing afar
   off, would not so much as lift up his eyes to heaven, but smote upon
   his breast, saying, God be merciful to me a sinner. I tell you, this
   man went down to his house justified rather than the other: for every
   one that exalteth himself shall be abased: and he that humbleth
   himself, shall be exalted." Matt. xxviii. 9. "And they came, and held
   him by the feet, and worshipped him." Col. iii. 12. "Put ye on, as the
   elect of God, --humbleness of mind." Ezek. xx. 41, 43. "I will accept
   you with your sweet savour, when I bring you out from the people,
   &c.--And there shall ye remember your ways, and all your doings,
   wherein ye have been defiled, and ye shall loathe yourselves in your
   own sight, for all your evils that ye have committed." Chap. xxxvi. 26,
   27, 31. "A new heart also will I give unto you,--and I will put my
   Spirit within you, and cause you to walk in my statutes, &c.--Then
   shall ye remember your own evil ways, and your doings that were not
   good, and shall loathe yourselves in your own sight, for your
   iniquities, and for your abominations." Chap. xvi. 63. "That thou
   mayest remember and be confounded, and never open thy mouth any more
   because of thy shame, when I am pacified toward thee for all that thou
   hast done, saith the Lord." Job xlii. 6. "I abhor myself, and repent in
   dust and ashes."

   As we would therefore make the Holy Scriptures our rule, in judging of
   the nature of true religion, and judging of our own religious
   qualifications and state; it concerns us greatly to look at this
   humiliation, as one of the most essential things pertaining to true
   Christianity. [497] This is the principal part of the great christian
   duty of self-denial. That duty consists in two things, viz. first, In a
   man's denying his worldly inclinations, and in forsaking and renouncing
   all worldly objects and enjoyments; and, secondly, In denying his
   natural self-exaltation, and renouncing his own dignity and glory, and
   in being emptied of himself; so that he does freely, and from his very
   heart, as it were renounce, and annihilate himself. Thus the Christian
   doth in evangelical humiliation. The latter is the greatest and most
   difficult part of self-denial: although they always go together, and
   one never truly is, where the other is not; yet natural men can come
   much nearer to the former than the latter. Many Anchorites and Recluses
   have abandoned (though without any true mortification) the wealth, and
   pleasures, and common enjoyments of the world, who were far from
   renouncing their own dignity and righteousness. They never denied
   themselves for Christ, but only sold one lust to feed another, sold a
   beastly lust to pamper a devilish one; and so were never the better,
   but their latter end was worse than their beginning. They turned out
   one black devil to let in seven white ones worse than the first, though
   of a fairer countenance. It is inexpressible, and almost inconceivable,
   how strong a self-righteous, self-exalting disposition is naturally in
   man. What will he not do and suffer, to feed and gratify it? What
   lengths have been gone in a seeming self-denial in other respects, by
   Essenes and Pharisees, among the Jews; by papists, many sects of
   heretics, and enthusiasts, among professing Christians; by many
   Mahometans; by Pythagorean philosophers, and others, among the heathen;
   and all to do sacrifice to this Moloch of spiritual pride or
   self-righteousness; and that they may have something wherein to exalt
   themselves before God, and above their fellow-creatures?

   Real humiliation is what all the most glorious hypocrites, who make the
   most splendid show of mortification to the world, and high religious
   affection, grossly fail in. Were it not that this is so much insisted
   on in Scripture, as a most essential thing in true grace; one would be
   tempted to think that many of the heathen philosophers were truly
   gracious, in whom was so bright an appearance of many virtues, and also
   great illuminations, and inward fervours and elevations of mind, as
   though they were truly the subjects of divine illapses and heavenly
   communications. [498] It is true, that many hypocrites make great
   pretences to humility, as well as other graces; and very often there is
   nothing whatsoever of which they make a higher profession. They
   endeavour to make a great show of humility in speech and behaviour; but
   they commonly make bungling work of it, though glorious work in their
   own eyes. They cannot find out what a humble speech and behaviour is,
   or how to speak and act so that there may indeed be a savour of
   christian humility in what they say and do: that sweet humble air and
   mien is beyond their art, being not led by the Spirit, or naturally
   guided to a behaviour becoming holy humility, by the vigour of a lowly
   spirit within them. And therefore they have no other way, many of them,
   but to be much in declaring that they are humble, and telling how they
   were humbled to the dust at such and such times, and abounding in very
   bad expressions about themselves; such as, I am the least of all
   saints, I am a poor vile creative, I am not worthy of the least mercy,
   or that God should look upon me! Oh, I have a dreadful wicked heart! my
   heart is worse than the devil! Oh, this cursed heart of mine, &c. Such
   expressions are very often used, not with a heart broken, not with
   spiritual mourning, not with the tears of her that washed Jesus's feet
   with her tears, not as remembering and being confounded, and never
   opening their mouth more because of their shame, when God is pacified,
   (Ezek. xvi. 63.) but with a light air, with smiles in the countenance,
   or with a pharisaical affectation. We must believe that they are thus
   humble, and see themselves so vile, upon the credit of their say so;
   for nothing appears in them of any savour of humility, in the manner of
   their deportment and deeds. There are many full of expressions of their
   own vileness, who yet expect to be looked upon as eminent and bright
   saints by others, as their due; and it is dangerous for any, so much as
   to hint the contrary, or to carry it towards them any otherwise, than
   as if we looked upon them some of the chief of Christians. Many are
   much in exclaiming against their wicked hearts, their great
   short-comings, and unprofitableness, and in speaking as though they
   looked on themselves as the meanest of the saints; who yet, if a
   minister should seriously tell them the same things in private, and
   should signify, that he feared they were very low and weak
   Christians--and thought they had reason solemnly to consider of their
   great barrenness and unprofitableness, and falling so much short of
   many others--it would be more than they could digest; they would think
   themselves highly injured; and there would be danger of a rooted
   prejudice in them against such a minister.

   Some are abundant in talking against legal doctrines, legal preaching,
   and a legal spirit, who do but little understand the thing they talk
   against. A legal spirit is a more subtle thing than they imagine, it is
   too subtle for them. It lurks, and operates, and prevails in their
   hearts, and they are most notoriously guilty of it, at the same time,
   when they are inveighing against it. So far as a man is not emptied of
   himself, and of his own righteousness and goodness, in whatever form or
   shape, so far he is of a legal spirit. A spirit of pride of a man's own
   righteousness, morality, holiness, affection, experience, faith,
   humiliation, or any goodness whatsoever, is a legal spirit. It was no
   pride in Adam before the fall, to be of a legal spirit; because of his
   circumstances, he might seek acceptance by his own righteousness. But a
   legal spirit in a fallen sinful creature, can be nothing but spiritual
   pride; and reciprocally, a spiritually proud spirit is a legal spirit.
   There is no man living lifted up with a conceit of his own experiences
   and discoveries, and upon the account of them glisters in his own eyes,
   but what trusts in his experiences, and makes a righteousness of them.
   However he may use humble terms, and speak of his experiences as of the
   great things God has done for him, and it may be calls upon others to
   glorify God for them: yet he that is proud of his experiences,
   arrogates something to himself, as though his experiences were some
   dignity of his. And if he looks on them as his own dignity, he
   necessarily thinks that God looks on them so too; for he necessarily
   thinks his own opinion of them to be true; and consequently judges that
   God looks on them as he does; and so unavoidably imagines that God
   looks on his experiences as a dignity in him, as he looks on them
   himself; and that he glisters as much in God's eyes, as he does in his
   own. And thus he trusts in what is inherent in him, to make him shine
   in God's sight, and recommend him to God. With this encouragement he
   goes before God in prayer; this makes him to expect much; to think that
   Christ loves him, and that he is willing to clothe him with his
   righteousness; because he supposes that he is taken with his
   experiences and graces. And this is a high degree of living on his own
   righteousness; and such persons are in the high road to hell. Poor
   deluded wretches, who think they look so glistering in God's eyes, when
   they are a smoke in his nose, and are many of them more odious to him,
   than the most impure beast in Sodom, that makes no pretence to
   religion! To do as these do, is to live upon experiences, according to
   the true notion of it; and not to do as those who only make use of
   spiritual experiences as evidences of a state of grace, and in that way
   receive hope and comfort from them.

   There is a sort of men, who indeed abundantly cry down works, and cry
   up faith in opposition to works, and set up themselves very much as
   evangelical persons, in opposition to those that are of a legal spirit,
   and make a fair show of advancing Christ and the gospel, and the way of
   free grace; who are indeed some of the greatest enemies to the
   gospel-way of free grace, and the most dangerous opposers of pure
   humble Christianity. [499]

   There is a pretended great humiliation, being dead to the law, and
   emptied of self, which is one of the most elated things in the world.
   Some there are, who have made great profession of experience of a
   thorough work of the law on their own hearts, and of being brought
   fully off from works whose conversation has savoured most of a
   self-righteous spirit, of any that ever I had opportunity to observe.
   Some, who think themselves quite emptied of themselves, confident that
   they are abased in the dust, are full as they can hold with the glory
   of their own humility, and lifted up to heaven with a high opinion of
   their abasement. Their humility is a swelling, self-conceited,
   confident, showy, noisy, assuming humility. It seems to be the nature
   of spiritual pride to make men conceited and ostentatious of their
   humility.--This appears in that firstborn of pride, among the children
   of men, that would be called his holiness, even the man of sin, that
   exalts himself above all that is called God or is worshipped; he styles
   himself servant of servants; and to make a show of humility, washes the
   feet of a number of poor men at his inauguration.

   For persons to be truly emptied of themselves, poor in spirit, and
   broken in heart, is quite another thing, and has other effects, than
   many imagine. It is astonishing how greatly many are deceived about
   themselves as to this matter, imagining themselves most humble, when
   they are most proud, and their behaviour is really the most haughty.
   The deceitfulness of the heart of man appears in no one thing so much,
   as this of spiritual pride and self-righteousness. The subtlety of
   Satan appears in its height, in his managing of persons with respect to
   this sin. And perhaps one reason may be, that here he has most
   experience: he knows the way of its coming in; he is acquainted with
   the secret springs of it; it was his own sin.--Experience gives vast
   advantage in leading souls, either to good or evil.

   But though spiritual pride be so subtle and secret an iniquity, and
   commonly appears under a pretext of great humility; yet there are two
   things by which it may (perhaps universally and surely) be discovered
   and distinguished.

   The first is this; he that is under the prevalence of this distemper,
   is apt to think highly of his attainments in religion, as comparing
   himself with others. It is natural for him to fall into that thought of
   himself, that he is an eminent saint, that he is very high amongst the
   saints, and has distinguishingly good and great experiences. That is
   the secret language of his heart, Luke xviii. 11. "God, I thank thee
   that I am not as other men." And Isa. lxv. 5. "I am holier than thou."
   Hence such are apt to put themselves forward among God's people, and as
   it were to take a high seat among them, as if there was no doubt of it
   but it belonged to them. They, as it were, naturally do that which
   Christ condemns, Luke xiv. 7. &c. "Take the highest room." This they
   do, by being forward to take upon them the place and business of the
   chief; to guide, teach, direct, and manage: "They are confident that
   they are guides to the blind, a light of them which are in darkness,
   instructors of the foolish, teachers of babes," Rom. ii. 19, 20. It is
   natural for them to take it for granted, that it belongs to them to do
   the part of dictators and masters in matters of religion; and so they
   implicitly affect to be called of men Rabbi, which is by interpretation
   Master, as the Pharisees did, Matt. xxiii. 6, 7. i. e. they are apt to
   expect that others should regard them, and yield to them, as masters,
   in matters of religion. [500]

   But he whose heart is under the power of christian humility, is of a
   contrary disposition. If the Scriptures are at all to be relied on,
   such an one is apt to think his attainments in religion to be
   comparatively mean, and to esteem himself low among the saints, and one
   of the least of saints. Humility, or true lowliness of mind, disposes
   persons to think others better than themselves; Phil. ii. 3. "In
   lowliness of mind, let each esteem others better than themselves."
   Hence they are apt to think the lowest room belongs to them; and their
   inward disposition naturally leads them to obey that precept of our
   Saviour, Luke xiv. 10. It is not natural to them to take it upon them
   to do the part of teachers; but on the contrary, they are disposed to
   think that they are not the persons, that others are fitter for it than
   they; as it was with Moses and Jeremiah, (Exod. iii. 11. Jer. i. 6.)
   though they were such eminent saints, and of great knowledge. It is not
   natural to them to think that it belongs to them to teach, but to be
   taught: they are much more eager to hear, and to receive instruction
   from others, than to dictate; Jam. i. 19. "Be ye swift to hear, slow to
   speak." And when they do speak, it is not natural to them to speak with
   a bold, masterly air; but humility disposes them rather to speak
   trembling. Hos. xiii. 1. "When Ephraim spake trembling, he exalted
   himself in Israel; but when he offended in Baal, he died." They are not
   apt to assume authority, and to take upon them to be chief managers and
   masters; but rather to be subject to others; Jam. iii. 1, 2. "Be not
   many masters." 1 Pet. v. 5. "All of you be subject one to another, and
   be clothed with humility" Eph. v. 21. "Submitting yourselves one to
   another in the fear of God."

   Some persons' experiences naturally make them think highly of their
   experiences; and they often speak of them as very great and
   extraordinary; they freely speak of the great things they have met
   with. This may be spoken and meant in a good sense. In one sense, every
   degree of saving mercy is a great thing: it is indeed a thing great,
   yea, infinitely great, for God to bestow the least crumb of children's
   bread on such dogs as we are in ourselves; and the more humble a person
   is that hopes that God has bestowed such mercy on him, the more apt
   will he be to call it a great thing that he has met with, in this
   sense. But if by great things which they have experienced, they mean
   comparatively great spiritual experiences, or great compared with
   others' experiences, or beyond what is ordinary, which is evidently
   oftentimes the case; then for a person to say, I have met with great
   things, is the very same thing as to say, I am an eminent saint, and
   have more grace than ordinary. To have great experiences, if the
   experiences be true and worth telling, is the same thing as to have
   great grace: there is no true experience, but the exercise of grace;
   and exactly according to the degree of true experience, is the degree
   of grace and holiness. The persons that talk thus about their
   experiences, when they give an account of them, expect that others
   should admire them. Indeed they do not call it boasting to talk after
   this manner about their experiences, nor do they look upon it as any
   sign of pride; because they say, they know that it was not they that
   did it, it was free grace, they are, the great things that God has done
   for them, they would acknowledge the great mercy God has shown them,
   and not make light of it . But so it was with the Pharisee, Luke xviii.
   He in words gave God the glory of making him to differ from other men;
   "God, I thank thee," says he, "that I am not as other men." [501] Their
   verbally ascribing it to the grace of God, that they are holier than
   other saints, does not hinder their forwardness to think so highly of
   their holiness, being a sure evidence of the pride and vanity of their
   minds. If they were under the influence of an humble spirit, their
   attainments in religion would not be so apt to shine in their own eyes,
   nor would they be so much in admiring their own beauty. The Christians
   that are really the most eminent saints, and therefore have the most
   excellent experiences, "and are greatest in the kingdom of heaven,
   humble themselves as a little child,".Matt. xviii. 4. because they look
   on themselves as but little children in grace, and their attainments to
   be but the attainments of babes in Christ. They are astonished at, and
   ashamed of, the low degrees of their love, their thankfulness, and
   their little knowledge of God.--Moses, when he had been conversing with
   God in the mount, and his face shone so bright in the eyes' of others
   as to dazzle their eyes, wish not that his free shone. Some persons go
   by the name of high professors, and some will own themselves to be high
   professors; but eminently humble saints that will shine brightest in
   heaven, are not at all apt to profess high. I do not believe there is
   an eminent saint in the world that is a high professor. Such will be
   much more likely to profess themselves to be the least of all saints,
   and to think that every saint's attainments and experiences are higher
   than his. [502]

   Such is the nature of grace, and of true spiritual light, that they
   naturally dispose the saints in the present state, to look upon their
   grace and goodness little, and their deformity great. And they that
   have the most grace and spiritual light, of any in this world, have
   most of this disposition. This will appear most clear and evident to
   any one that soberly and thoroughly weighs the nature and reason of
   things, and considers the things following.

   That grace and holiness is worthy to be called little, which is little
   in comparison of what it ought to be; and so it seems to one that is
   truly gracious. Such an one has his eye upon the rule of his duty; a
   conformity to that is what he aims at; it is what his soul reaches
   after; and it is by that he estimates and judges of what he does, and
   what he has. To a gracious soul, and especially to one eminently
   gracious, that holiness appears little, which is little compared with
   what it should be; little in comparison of that for which he sees
   infinite reason and obligation. If his holiness appears to him to be at
   a vast distance from this, it naturally appears despicable in his eyes,
   and not worthy to be mentioned as any beauty or amiableness in him. For
   the like reason as a hungry man naturally accounts that which is set
   before him, but a little food, a small matter, not worth mentioning, in
   comparison of his appetite. Or as the child of a great prince, who is
   jealous for the honour of his father, and beholds the respect which men
   show him, naturally looks on that honour and respect very little, and
   not worthy to be regarded, which is nothing in comparison of that which
   the dignity of his father requires.

   The nature of true grace and spiritual light, opens to a person's view
   the infinite reason there is that he should be holy in a high degree.
   The more grace he has, the greater sense he has of the infinite
   excellency and glory of the Divine Being, the infinite dignity of the
   person of Christ, and the boundless length and breadth, and depth and
   height, of the love of Christ to sinners. And as grace increases, the
   field opens more and more to a distant view, until the soul is
   swallowed up with the vastness of the object; the person is astonished
   to think how much it becomes him to love this God, and this glorious
   Redeemer who has so loved man, and how little he does love. And so the
   more he apprehends, the more the smallness of his grace and love
   appears strange and wonderful: and therefore is more ready to think
   that others are beyond him. Wondering at the littleness of his own
   grace, he can scarcely believe that so strange a thing happens to other
   saints. It is amazing to him, that one who is really a child of God,
   and who has actually received the saving benefits of the unspeakable
   love of Christ, should love no more. He is apt to look upon it as a
   thing peculiar to himself, a strange instance; for he sees only the
   outside of other Christians, but he sees his own inside.

   Here the reader may possibly object, that love to God is really
   increased in proportion as the knowledge of God is increased; and
   therefore how should an increase of knowledge in a saint, make his love
   appear less, in comparison of what is known? To which I answer, that
   although the love of God in the saints, be answerable to the degree of
   knowledge or sight of God; yet it is not in proportion to the object
   seen and known. The soul of a saint, by having something of God opened
   to sight, is convinced of much more than is seen. There is something
   seen, that is wonderful; and that sight brings with it a strong
   conviction of something vastly beyond, that is not immediately seen. So
   that the soul, at the same time, is astonished at its ignorance, and
   that it knows so little, as well as that it loves so little. And as the
   soul, in a spiritual view, is convinced of infinitely more in the
   object, yet beyond sight; so it is convinced of the capacity of the
   soul, of knowing vastly more, if clouds and darkness were but removed.
   Which causes the soul, in the enjoyment of a spiritual view, to
   complain greatly of spiritual ignorance and want of love, and long
   after more knowledge, and more love.

   The love of God in the most eminent saints in this world, is truly very
   little in comparison of what it ought to be. Because the highest love
   that ever any attain to in this life, is poor, cold, exceeding low, and
   not worthy to be named in comparison of what our obligations appear to
   be, from the joint consideration of these two things; viz. 1. The
   reason God has given us to love him, in the manifestations he has made
   of his infinite glory, in his word and works; and particularly in the
   gospel of his Son, and what he has done for sinful man by him. And, 2.
   The capacity there is in the soul of man, by those intellectual
   faculties which God has given it, of seeing and understanding these
   reasons, which God has given us to love him. How small indeed is the
   love of the most eminent saint on earth, in comparison of what these
   things jointly considered do require! And of this, grace tends to
   convince men; and especially eminent grace: for grace is of the nature
   of light, and brings truth to view. And therefore he that has much
   grace, apprehends much more than others, that great height to which his
   love ought to ascend; and he sees better than others, how little a way
   he has risen towards that height. And therefore, estimating his love by
   the whole height of his duty, hence it appears astonishingly little and
   low in his eyes.

   And the eminent saint, having such a conviction of the high degree in
   which he ought to love God, is shown, not only the littleness of his
   grace, but the greatness of his remaining corruption. In order to judge
   how much corruption or sin we have remaining in us, we must take our
   measure from that height to which the rule of our duty extends. The
   whole of the distance we are at from that height, is sin: for failing
   of duty is sin; otherwise our duty is not our duty; and by how much the
   more we fall short of our duty, so much the more sin have we. Sin is no
   other than disagreeableness, in a moral agent, to the law, or rule of
   his duty. And therefore the degree of sin is to be judged of by the
   rule; so much disagreeableness to the rule, so much sin, whether it be
   in defect or excess. Therefore if men, in their love to God, do not
   come up half way to that height which duty requires, then they have
   more corruption in their hearts than grace; because there is more
   goodness wanting, than is there; and all that is wanting is sin. Sin is
   an abominable defect; and appears so to the saints, especially those
   that are eminent; it appears exceeding abominable to them, that Christ
   should be loved so little, and thanked so little for his dying love; it
   is in their eyes hateful ingratitude.

   And then the increase of grace has a tendency another way, to cause the
   saints to think their deformity vastly more than their goodness. It not
   only tends to convince them that their corruption is much greater than
   their goodness, which is indeed the case; but it also tends to cause
   the deformity that there is in the least sin, or the least degree of
   corruption, to appear so great, as vastly to outweigh all the beauty
   there is in their greatest holiness; for this also is indeed the case.
   For the least sin against an infinite God, has an infinite hatefulness
   or deformity in it; but the highest degree of holiness in a creature,
   has not an infinite loveliness in it: and therefore the loveliness of
   it is as nothing, in comparison of the deformity of the least sin. That
   every sin has infinite deformity and hatefulness in it, is most
   demonstrably evident; because what the evil, or iniquity, or
   hatefulness of sin consists in, is the violating of an obligation, or
   the being or doing contrary to what we should be or do, or are obliged
   to. And therefore by how much the greater the obligation is that is
   violated, so much the greater is the iniquity and hatefulness of the
   violation. But certainly our obligation to love and honour any being,
   is in some proportion to his loveliness and honourableness, or to his
   worthiness to be loved and honoured by us; which is the same thing. We
   are surely under greater obligation to love a more lovely being, than a
   less lovely: and if a Being be infinitely lovely or worthy to be loved
   by us, then our obligations to love him, are infinitely great: and
   therefore, whatever is contrary to this love, has in it infinite
   iniquity, deformity, and unworthiness. But on the other hand, with
   respect to our holiness or love to God, there is not an infinite
   worthiness in that. The sin of the creature against God, is
   ill-deserving and hateful in proportion to the distance there is
   between God and the creature: the greatness of the object, and the
   meanness and inferiority of the subject, aggravate it. But it is the
   reverse with regard to the worthiness of the respect of the creature to
   God; it is worthless, and not worthy, in proportion to the meanness of
   the subject. So much the greater the distance between God and the
   creature, so much the less is the creature's respect worthy of God's
   notice or regard. The great degree of superiority increases the
   obligation on the inferior to regard the superior; and so makes the
   want of regard more hateful: but the great degree of inferiority
   diminishes the worth of the regard of the inferior; because the more he
   is inferior--the less is he worthy of notice; the less he is--the less
   is what he can offer worth; for he can offer no more than himself, in
   offering his best respect; and therefore as he is little, and little
   worth, so is his respect little worth. And the more a person has of
   true grace and spiritual light, the more will it appear thus to him;
   the more will he appear to himself infinitely deformed by reason of
   sin, and the less will the goodness that is in his grace, or good
   experience, appear in proportion to it. For indeed it is nothing to it;
   it is less than a drop to the ocean; for finite bears no proportion at
   all to that which is infinite. But the more a person has of spiritual
   light, the more do things appear to him, in this respect, as they are
   indeed. Hence it most demonstrably appears, that true grace is of that
   nature, that the more a person has of it, with remaining corruption,
   the less does his goodness and holiness appear, in proportion to his
   deformity; and not only to his past, but to his present deformity, in
   the sin that now appears in his heart, and in the abominable defects of
   his highest and best affections, and brightest experiences.

   The nature of many high religious affections, and great discoveries (as
   they are called) in many persons I have been acquainted with, is to
   hide the corruption of their hearts, and to make it seem to them as if
   all their sin was gone, and to leave them without complaints of any
   hateful evil left in them; (though it may be they cry out much of their
   past unworthiness;) a sure and certain evidence that their discoveries
   are darkness and not light. It is darkness that hides men's pollution
   and deformity; but light let into the heart discovers it, searches it
   out in its secret corners, and makes it plainly to appear; especially
   that penetrating, all-searching light of God's holiness and glory. It
   is true, that saving discoveries may for the present hide corruption in
   one sense; they restrain the positive exercises or it, such as malice,
   envy, covetousness, lasciviousness, murmuring, &c. but they bring
   corruption to light, in that which is privative, viz. that there is no
   more love, no more humility, no more thankfulness. Which defects appear
   most hateful, in the eyes of those who have the most eminent exercises
   of grace; and are very burdensome, and cause the saints to complain of
   their leanness, odious pride and ingratitude. And whatever positive
   exercises of corruption at any time arise, and mingle themselves with
   eminent actings of grace, grace will exceedingly magnify the view of
   them, and render their appearance far more heinous and horrible.

   The more eminent saints are, and the more they have of the light of
   heaven in their souls, the more do they appear to themselves, as the
   most eminent saints in this world do to the saints and angels in
   heaven. How can we rationally suppose the most eminent saints on earth
   appear to them, if beheld any otherwise than covered with the
   righteousness of Christ, and their deformities swallowed up and hid in
   the coruscation of the beams of his abundant glory and love? how can we
   suppose our most ardent love and praises appear to them, who behold the
   beauty and glory of God without a veil? how does our highest
   thankfulness for the dying love of Christ appear to them, who see
   Christ as he is, who know as they are known, and see the glory of the
   person of him that died, and the wonders of his dying love, without
   cloud or darkness? and how do they look on the deepest reverence and
   humility, with which worms of the dust on earth approach that infinite
   Majesty, which they behold? do they appear great to them, or so much as
   worthy of the name or reverence and humility, in those whom they behold
   at such an infinite distance from that great and holy God, in whose
   glorious presence they are? The reason why the highest attainments of
   the saints on earth appear so mean to them, is that they dwell in the
   light of God's glory, and see him as he is. And it is in this respect
   with the saints on earth, as it is with those in heaven, in proportion
   as they are more eminent in grace.

   I would not be understood, that the saints on earth have, in all
   respects, the worst opinion of themselves, when they have most of the
   exercise of grace. In many respects it is otherwise. With respect to
   the positive exercises of corruption, they may appear to themselves
   freest and best when grace is most in exercise, and worst when the
   actings of grace are lowest. And when they compare themselves with
   themselves, at different times, they may know, when grace is in lively
   exercise, that it is better with them than it was before; (though
   before, at the time, they did not see so much evil as they see now;)
   and when afterwards they sink again in the frame of their minds, they
   may know that they sink, and have a new argument of their great
   remaining corruption, and a rational conviction of a greater vileness
   than they saw before; and may have a sense of guilt, and a legal sense
   of their sinfulness, far greater than when in the lively exercise of
   grace. But yet it is true, and demonstrable from the forementioned
   considerations, that the children of God never have such a sensible and
   spiritual conviction of their deformity, and so great, quick, and
   abasing sense of their present vileness and odiousness, as when they
   are highest in the exercise of true grace; and never are they so much
   disposed to set themselves low among Christians as then. And thus he
   that is the greatest in the kingdom, or most eminent in the church of
   Christ, is he that humbles himself, as the least infant among them;
   Matt. xviii. 4.

   A true saint may know that he has some true grace: and the more grace
   there is, the more easily is it known; as was observed and proved
   before. But yet it does not follow, that an eminent saint is easily
   sensible that he is an eminent saint, when compared with others.--I
   will not deny that it is possible, that he who has much grace, and is
   an eminent saint, may know it. But he will not be apt to know it; it
   will not be obvious to him. That he is better than others, and has
   higher experiences and attainments, is not a foremost thought, nor does
   it readily offer itself. It is not in his way, but lies far out of
   sight; he must take pains to convince himself of it; there will be need
   of a great command of reason, and a high degree of strictness and care
   in arguing, to convince himself. And if he be rationally convinced, by
   a very strict consideration of his own experiences, compared with the
   great appearances of low degrees of grace in some other saints, it will
   hardly seem real to him, that he has more grace than they. He will be
   apt even to lose the conviction he has by pains obtained; nor will it
   seem at all natural to him to act upon that supposition. And this may
   be laid down as an infallible thing, That the person who is apt to
   think that he, as compared with others, is a very eminent saint, much
   distinguished in christian experience, in whom this is a first thought,
   that rises of itself, and naturally offers itself; he is certainly
   mistaken; he is no eminent saint; but under the great prevailing of a
   proud and self-righteous spirit. And if this be habitual with the man,
   and is statedly the prevailing temper of his mind, he is no saint at
   all; he has not the least degree of any true christian experience; so
   surely as the word of God is true.

   Experiences of that tendency, and found to have this effect, viz. to
   elevate the subject of them with a great conceit of those experiences,
   are certainly vain and delusive. Those supposed discoveries that
   naturally blow up the person with an admiration of the eminency of his
   discoveries, and fill him with conceit, that now he has seen, and knows
   more than most other Christians, have nothing of the nature of true
   spiritual light in them. All true spiritual knowledge is of that
   nature, that the more a person has of it, the more is he sensible of
   his own ignorance; 1 Cor. viii. 2. "He that thinketh he knoweth any
   thing, knoweth nothing yet as he ought to know." Agur, when he had a
   great discovery of God, the wonderful height of his glory and his
   marvellous works, acknowledging his greatness and incomprehensibleness;
   had, at the same time, the deepest sense of his brutish ignorance. He
   looked upon himself as the most ignorant of all the saints; Prov. xxx.
   2, 3, 4. "Surely I am more brutish than any man, and have not the
   understanding of a man. I neither learned wisdom, nor have the
   knowledge of the holy. Who hath ascended up into heaven, or descended?
   who hath gathered the wind in his fist? who hath bound the waters in a
   garment? who hath established all the ends of the earth? what is his
   name, and what is his Son's name, if thou canst tell?"

   For a man to be highly conceited of his spiritual knowledge, is for him
   to be wise in his own eyes, if any thing is. And therefore it comes
   under those prohibitions, Prov. iii. 7. "Be not wise in thine own
   eyes:" Rom. xii. 16. "Be not wise in your own conceits:" and brings men
   under that woe, Isa. v. 21. "Woe unto them that are wise in their own
   eyes, and prudent in their own sight." Those who are thus wise, are
   some of the least likely to get good of any in the world. Experience
   shows this truth, Prov. xxvi. 12. "Seest thou a man wise in his own
   conceit? there is more hope of a fool than of him."

   To this some may object, that the psalmist, when we must suppose that
   he was in a holy frame, speaks of his knowledge as eminently great, and
   far greater than that of other saints, Psal. cxix. 99, 100. "I have
   more understanding than all my teachers: for thy testimonies are my
   meditation. I understand more than the ancients: because I keep thy
   precepts." To this I answer two things:

   (1.) There is no restraint to be laid upon the Spirit of God, as to
   what he shall reveal to a prophet, for the benefit of his church, who
   is speaking or writing under immediate inspiration. The Spirit of God
   may reveal to such an one, and dictate to him to declare to others,
   secret things, that otherwise would be hard, yea impossible for him to
   find out. As he may reveal to him mysteries, which otherwise would be
   above his reason; or things in a distant place, that he cannot see; or
   future events, which it would be impossible for him to know and
   declare, if they were not extraordinarily revealed to him: so the
   Spirit of God might reveal to David this distinguishing benefit, which
   he had received by conversing much with God's testimonies; and use him
   as his instrument to record it for the benefit of others, to excite
   them to the like duty, and to use the same means to gain knowledge.
   Nothing can be gathered concerning the natural tendency of the ordinary
   gracious influences of the Spirit of God, from what David declares of
   his distinguishing knowledge under the extraordinary influences of
   God's Spirit, immediately dictating to him what he pleased for the
   benefit of his church; any more than we can reasonably argue, that it
   is the natural tendency of grace to incline men to wish the most
   dreadful misery to others, because David under inspiration, often prays
   that such misery may come upon them.

   (2.) It is not certain that the knowledge David here speaks of, is
   spiritual knowledge, wherein holiness fundamentally consists. But it
   may be that greater revelation which God made to him of the Messiah and
   his future kingdom, and the far more clear and extensive knowledge of
   the mysteries and doctrines of the gospel, than others; as a reward for
   his keeping God's testimonies. In this, it is apparent by the book of
   Psalms, that David far exceeded all who had gone before him.

   Secondly, Another infallible sign of spiritual pride, is persons being
   apt to think highly of their humility. False experiences are commonly
   attended with a counterfeit humility. And it is the very nature of a
   counterfeit humility, to be highly conceited of itself. False religious
   affections have generally a tendency, especially when raised to a great
   height, to make persons think that their humility is great, and
   accordingly to take much notice of their great attainments in this
   respect, and admire them. But eminently gracious affections (I scruple
   not to say it) are evermore of a contrary tendency, and have
   universally a contrary effect. They indeed make their possessors very
   sensible that they should be deeply humbled, and cause them earnestly
   to thirst and long after it; but they make their present humility, or
   that which they have already attained, to appear small; and their
   remaining pride great, and exceedingly abominable.

   The reason why a proud person is apt to think his humility great, and a
   very humble person his humility small, may be easily seen, if it be
   considered, that it is natural for persons, in judging of the degree of
   their own humiliation, to take their measure from that which they
   esteem their proper height, or the dignity wherein they properly stand.
   That may be great humiliation in one, which is no humiliation at all in
   another; because the degree of honourableness or considerableness,
   wherein each properly stands, is very different. For some great man to
   stoop to loose the latchet of the shoes of another great man, his
   equal, or to wash his feet, would be taken notice of as an act of
   abasement in him; and he being sensible of his own dignity, would look
   upon it so himself. But if a poor slave is seen stooping to unloose the
   shoes of a great prince, nobody will take notice of this, as an act of
   humiliation in him, or token of any great degree of humility: nor would
   the slave himself, unless he be horribly proud, and ridiculously
   conceited: and if after he had done it, he should, in his talk and
   behaviour, show that he thought his abasement great in it, and had his
   mind much upon it, as an evidence of his being very humble; would not
   every body cry out, "Who do you think yourself to be, that you should
   think this a mark of deep humiliation?" This would make it plain to a
   demonstration, that the slave was swollen with a high degree of pride
   and vanity of mind, as much as if he declared in plain terms, I think
   myself to be some great one. And the matter is no less plain and
   certain, when worthless, vile, and loathsome worms of the dust, are apt
   to put such a construction on their acts of abasement before God; and
   to think it a token of great humility in them, that they acknowledge
   themselves to be mean and unworthy, and behave themselves as those who
   are so inferior. The very reason why such outward acts, and such inward
   exercises, look like great abasement in such a person is, that he has a
   high conceit of himself. Whereas if he thought of himself more justly,
   these things would appear nothing to him, and his humility in them
   worthy of no regard; but he would rather be astonished at his pride,
   that one so infinitely despicable and vile, is brought no lower before
   God. When he says in his heart, "This is a great act of humiliation; it
   is certainly a sign of great humility in me, that I should feel thus,
   and do so:" his meaning is, "This is great humility for me, for such a
   one as I, who am so considerable and worthy." He considers how low he
   is now brought, and compares this with the height of dignity, on which
   he thinks he stands, and the distance appears very great; he calls it
   humility, and as such admires it. Whereas, in him who is truly humble,
   and really sees his own vileness and loathsomeness before God, the
   distance appears the other way. When he is brought lowest of all, it
   does not appear to him that he is brought below his proper station, but
   that he is not come to it; he appears to himself yet vastly above it;
   he longs to get lower, that he may come to it; but appears at a great
   distance from it. And this distance he calls pride. And therefore his
   pride appears great to him, and not his humility. For although he is
   brought much lower than he used to be; yet it does not appear to him
   worthy of the name of humiliation, for him that is so infinitely mean
   and detestable, to come down to a place, which though it be lower than
   what he used to assume, is yet vastly higher than what is proper for
   him. Men would hardly count it worthy of the name of humility, in a
   contemptible slave, that formerly affected to be a prince, to have his
   spirit so far brought down, as to take the place of a nobleman; when
   this is still so far above his proper station.

   All men, in judging of the degree of their own and others' humility, as
   appearing in any act of theirs, consider two things; viz. the real
   degree of dignity they stand in; and the degree of abasement, with the
   relation it bears to that real dignity. Thus, what may be an evidence
   of great humility in one, evidences but little or no humility in
   another. But truly humble Christians have so mean an opinion of their
   own real dignity, that all their self-abasement, when considered with
   relation to, and compared with that, appears very small to them. It
   does not seem to them to be any great humility, for such poor, vile,
   abject creatures as they are, to lie at the foot of God.

   The degree of humility is to be judged of by the degree of abasement,
   and the degree of the cause for abasement: but he that is truly and
   eminently humble, never thinks his humility great. The cause why he
   should be abased appears so great, and the abasement of the frame of
   his heart so greatly short of it, that he takes much more notice of his
   pride than his humility.

   Every one that has been conversant with souls under convictions of sin,
   knows that they are not apt to think themselves greatly convinced. And
   the reason is, men judge of the degree of their own convictions by two
   things jointly considered; viz. the degree of sense which they have of
   guilt and pollution, and the degree of cause they have for such a
   sense, in the degree of their real sinfulness. It is really no argument
   of any great conviction of sin, for some men to think themselves
   sinful, beyond most others in the world; because they are so indeed,
   very plainly and notoriously: he must be very blind indeed not to be
   sensible of it. But he that is truly under great convictions of sin,
   naturally thinks, that the cause he has to be sensible of guilt and
   pollution, is greater than others have; and therefore he ascribes his
   sensibleness of this, to the greatness of his sin, and not to the
   greatness of his sensibility. It is natural for one under great
   convictions, to think himself one of the greatest of sinners. That man
   is under great convictions, whose conviction is great in proportion to
   his sin. But no man that is truly under great convictions, thinks his
   conviction great in proportion to his sin. For if he does, it is a
   certain sign that he inwardly thinks his sins small. And if that be the
   case, that is a certain evidence that his conviction is small. And
   this, by the way, is the main reason, that persons, when under a work
   of humiliation, are not sensible of it, in the time of it.

   And as it is with conviction of sin, just so it is, by parity of
   reason, with respect to persons' conviction of their own meanness and
   vileness, their blindness, their impotence, and all that low sense a
   Christian has of himself, in the exercise of evangelical humiliation.
   So that in a high degree of this, the saints are never disposed to
   think their sense of their own meanness, filthiness, impotence, &c. to
   be great; because it never appears great to them, considering the
   cause.

   An eminent saint is not apt to think himself eminent in any thing; all
   his graces and experiences appear to him to be comparatively small; but
   especially his humility. Nothing that appertains to christian
   experience, and true piety, is so much put of his sight. He is a
   thousand times more quick-sighted to discern his pride, than his
   humility. On the contrary, the deluded hypocrite, who is under the
   power of spiritual pride, is so blind to nothing as his pride; and so
   quick-sighted to nothing, as the shows of humility.

   The humble Christian is more apt to find fault with his own pride than
   with that of other men. He is apt to put the best construction on
   others' words and behaviour, and to think that none are so proud as
   himself. But the proud hypocrite is quick to discern the mote in his
   brother's eye, in this respect; while he sees nothing of the beam in
   his own. He is very often crying out of others' pride, finding fault
   with others' apparel, and way of living; and is affected ten times as
   much with his neighbour's ring or riband, as with all the filthiness of
   his own heart.

   From the disposition there is in hypocrites to think highly of their
   humility, it comes to pass that counterfeit humility is forward to put
   forth itself to view. Those who have it, are apt to be much in speaking
   of their humiliations, setting them forth in high terms, and making a
   great outward show of humility, in affected looks, gestures, manner of
   speech, meanness of apparel, or some affected singularity. So it was of
   old with the false prophets, Zech. xiii. 4. so it was with the
   hypocritical Jews, Isa. lvii. 5. and so Christ tells us it was with the
   Pharisees, Matt. vi. 16. But it is contrariwise with true humility;
   they who have it, are not apt to display their eloquence in setting it
   forth, or to speak of the degree of their abasement in strong terms.
   [503] It does not affect to show itself in any singular meanness either
   of apparel, or way of living; agreeable to what is implied in Matt. vi.
   17. "But thou, when thou fastest, anoint thine head, and wash thy
   face." Col. ii. 23. "Which things have indeed a show of wisdom in
   will-worship and humility, and neglecting of the body." Nor is true
   humility a noisy thing; it is not loud and boisterous. The Scripture
   represents it as of a contrary nature. Ahab, when he had a visible
   humility, a resemblance of true humility, went softly, 1 Kings xxi. 27.
   A penitent, in the exercise of true humiliation, is represented as
   still and silent, Lam. iii. 28. "He sitteth alone and keepeth silence,
   because he hath borne it upon him." And silence is mentioned as what
   attends humility, Prov. xxx. 32. "If thou hast done foolishly in
   lifting up thyself, or if thou hast thought evil, lay thine hand upon
   thy mouth."

   Thus I have particularly and largely shown the nature of that true
   humility which attends holy affections, as it appears in its tendency
   to cause persons to think meanly of their attainments in religion,
   compared with the attainments of others, and particularly, of their
   attainments in humility: and have shown the contrary tendency of
   spiritual pride, to dispose persons to think their attainments in these
   respects to be great. I have insisted the longer on this, because I
   think it a matter of great importance, as it affords a certain
   distinction between true and counterfeit humility; and also as this
   disposition of hypocrites--whereby they look on themselves as better
   than others--is what God has declared to be very hateful to him, a
   smoke in his nose, and a fire that burneth all the day,. Isa. lxv. 5.
   It is mentioned as an instance of pride in the inhabitants of that holy
   city (as it was called) Jerusalem, that they esteemed themselves far
   better than the people of Sodom; Ezek. xvi. 56. "For thy sister Sodom
   was not mentioned by thy mouth in the day of thy pride."

   Let not the reader slightly pass over these things in application to
   himself. When you imagine, reader, that it is a bad sign for a person
   to be apt to think himself a better saint than others, take heed lest
   there arise a blinding prejudice in your own favour. There will
   probably be need of great strictness of self-examination, in order to
   determine whether it be so with you. If you conclude thus, It seems to
   me, none are so bad as I. Do not let the matter pass off so; but
   examine again, whether or no you do not think yourself better than
   others on this very account, because you imagine you think so meanly of
   yourself. Have not you a high opinion of this humility? If you answer,
   No; I have not a high opinion of my humility; it seems to me I am as
   proud as the devil: examine again, whether self-conceit do not rise up
   under this cover; whether on this very account--that you think yourself
   as proud as the devil--you do not think yourself to be very humble.

   From this opposition between the nature of a true and of a counterfeit
   humility, as to the esteem that the subjects of them have of
   themselves, arises a manifold contrariety of temper and behaviour. A
   truly humble person, having such a mean opinion of his righteousness
   and holiness, is poor in spirit. For a person to be poor in spirit, is
   to be in his own sense and apprehension poor, as to what is in him, and
   to be of an answerable disposition. Therefore a truly humble person,
   especially one eminently humble, naturally behaves himself in many
   respects as a poor man. The poor useth entreaties, but the rich
   answereth roughly. A poor man is not disposed to quick and high
   resentment when he is among the rich. He is apt to yield to others, for
   he knows others are above him; nor is he stiff and self-willed. He is
   patient with hard fare, expects no other than to be despised, and takes
   it patiently. He does not take it heinously that he is overlooked, and
   but little regarded; but is prepared to be in a low place; readily
   honours his superiors, and takes reproofs quietly. He easily yields to
   be taught, and does not claim much to his understanding and judgment;
   he is not over nice or humoursome, and has his spirit subdued to hard
   things; he is not assuming, nor apt to take much upon him, but it is
   natural for him to be subject to others. Thus it is with the humble
   Christian. Humility is (as the great Mastricht expresses it) a kind of
   holy pusillanimity. A man that is very poor is a beggar; so is he that
   is poor in spirit. This constitutes a great difference between those
   affections that are gracious, and those that are false: under the
   former, the person continues still a poor beggar at God's gates,
   exceeding empty and needy; but the latter make men appear to themselves
   rich, and increased with goods, and not very necessitous; they have a
   great stock in their own imagination for their subsistence. [504]

   A poor man is modest in his speech and behaviour; much more, and more
   certainly and universally, is one that is poor in spirit, humble and
   modest in his behaviour amongst men. It is in vain for any to pretend
   that they are humble, and as little children before God, when they are
   haughty, assuming, and impudent in their behaviour amongst men. The
   apostle informs us, that the design of the gospel is to cut off all
   glorying, not only before God, but also before men, Rom. iv. 1, 2. Some
   pretend to great humiliation, while yet they are very haughty,
   audacious, and assuming in their external appearance and behaviour: but
   they ought to consider those scriptures, Psal. cxxxi. 1. "Lord, my
   heart is not haughty, nor mine eyes lofty: neither do I exercise myself
   in great matters, or in things too high for me." Prov. vi. 16, 17.
   "These six things doth the Lord hate: yea, seven are an abomination
   unto him: a proud look," &c.--Chap. xxi. 4. "An high look, and a proud
   heart, are sin." Psal. xviii. 27. "Thou wilt bring down high looks."
   And Psal. ci. 5. "Him that hath an high look, and a proud heart, I will
   not suffer." 1 Cor. xiii. 4. "Charity vaunteth not itself, doth not
   behave itself unseemly." There is a certain amiable modesty and fear
   that belongs to a christian behaviour among men, arising from humility,
   of which the Scripture often speaks; 1 Pet. iii. 15. "Be ready to give
   an answer to every man that asketh you, with meekness and fear." Rom.
   xiii. 7. "Fear, to whom fear." 2 Cor. vii. 15. "Whilst he remembereth
   the obedience of you all, how with fear and trembling you received
   him." Eph. vi. 5. "Servants, be obedient to them that are your masters
   according to the flesh, with fear and trembling." 1 Pet. ii. 18.
   "Servants, be subject to your masters with all fear." 1 Pet. iii. 2.
   "While they behold your chaste conversation coupled with fear." 1 Tim.
   ii. 9. "That women adorn themselves in modest apparel, with
   shamefacedness and sobriety." In this respect a Christian is like a
   little child; a little child is modest before men, and his heart is apt
   to be possessed with fear and awe amongst them.

   The same spirit will dispose a Christian to honour all men; 1 Pet. ii.
   17. "Honour all men." An humble Christian is not only disposed to
   honour the saints in his behaviour; but others also, in all those ways
   that do not imply a visible approbation of their sins. Thus Abraham,
   the great pattern of believers, honoured the children of Heth; Gen.
   xxiii. 11, 12. "Abraham stood up, and bowed himself to the people of
   the land." This was a remarkable instance of an humble behaviour
   towards them whom Abraham knew to be accursed; for which cause he would
   by no means suffer his servant to take a wife to his son from among
   them; and for which cause also Esau's wives, being of these children of
   Heth, were a grief of mind to Isaac and Rebekah. So Paul honoured
   Festus, Acts xxvi. 25. "I am not mad, most noble Festus." Not only will
   christian humility dispose persons to honour wicked men out of the
   visible church, but also false brethren and persecutors. Jacob, when he
   was in an excellent frame--having just been wrestling all night with
   God, and received the blessing--honoured Esau, his false and
   persecuting brother; Gen. xxxiii. 3. "Jacob bowed himself to the ground
   seven times, until he came near to his brother Esau." So he called him
   lord: and commanded all his family to honour him in like manner.

   Thus I have endeavoured to describe the heart and behaviour of one who
   is governed by a truly gracious humility as exactly agreeable to the
   Scriptures as I am able. Now, it is out of such a heart as this, that
   all truly holy affections flow. Christian affections are like Mary's
   precious ointment poured on Christ's head, that filled the whole house
   with a sweet odour. That was poured out of an alabaster box; so
   gracious affections flow out to Christ out of a pure heart. That was
   poured out of a broken box; (until the box was broken, the ointment
   could not flow, nor diffuse its odour;) so gracious affections flow out
   of a broken heart. Gracious affections are also like those of Mary
   Magdalene, (Luke vii. at the latter end,.) who in like manner pours
   precious ointment on Christ, out of an alabaster broken box, anointing
   therewith the feet of Jesus, when she had washed them with her tears,
   and wiped them with the hair of her head. All gracious affections,
   which are a sweet odour to Christ, filling the soul of a Christian with
   a heavenly sweetness and fragrancy, are brokenhearted affections. A
   truly Christian love, either to God or men, is an humble broken-hearted
   love. The desires of the saints, however earnest, are humble desires;
   their hope is an humble hope; and their joy, even when it is
   unspeakable and full of glory, is an humble, broken-hearted joy,
   leaving the Christian more poor in spirit, more like a little child,
   and more disposed to an universal lowliness of behaviour.
     __________________________________________________________________

   [497] Calvin, in his Institutions, Book II. chap. 2. § 11. says, "I was
   always exceedingly pleased with that saying of Chrysostom.' The
   foundation of our philosophy is humility;' and yet more pleased with
   that of Augustine, As,' says he, the rhetorician being asked, what was
   the first thing in the rules of eloquence, he answered, Pronunciation:
   what was the second, pronunciation; what was the third, still he
   answered, pronunciation. So if you should ask me concerning the
   precepts of the christian religion, I would answer, firstly, secondly,
   and thirdly, and for ever, Humility?' "

   [498] "Albeit the Pythagoreans were thus famous for Judaic mysterious
   wisdom, and many moral as well as natural accomplishments; yet were
   they not exempted from boasting and pride; which was indeed a vice most
   epidemic, and as it were congenial, among all the philosophers; but in
   a more particular manner, among the Pythagoreans. So Hornius Hist.
   Philosoph. L. 3. chap. II. The manners of the Pythagoreans were not
   free from boasting. They were all ?????????????? such as abounded in
   the sense and commendation of their own excellencies, and boasting even
   almost to the degree of immodesty and impudence, as great Heinsius ad
   Horat. has rightly observed. Thus indeed does proud nature delight to
   walk in the sparks of its own fire. And although many of these old
   philosophers could. by the strength of their own lights and heats,
   together with some common elevations and raisures of spirit,
   (peradventure from a more than ordinary, though not special and saving,
   assistance of the Spirit.) abandon many grosser vices; yet they were
   all deeply immersed in that miserable cursed abyss of spiritual pride:
   so that all their natural, and moral, and philosophic attainments, did
   feed, nourish, strengthen, and render most inveterate, this hell-bred
   pest of their hearts. Yea, those of them that seemed most modest, as
   the Academics, who professed they knew nothing, and the Cynics, who
   greatly decried, both in words and habits, the pride of others, yet
   even they abounded in the most notorious and visible pride. So
   connatural and morally essential to corrupt nature, is this envenomed
   root, fountain, and plague of spiritual pride; especially where there
   is any natural, moral, or philosophic excellence to feed the same.
   Whence Austin rightly judged all these philosophic virtues to be but
   splendid sins." Gales's Court of the Gentiles, Part II. B. ii. chap. x.
   § 17.

   [499] "Take not every opinion and doctrine from men or angels, that
   bears a fair show of advancing Christ; for they may be but the fruits
   of evangelical hypocrisy and deceit; that being deceived themselves,
   may deceive others too; Matt. vii. 15. Beware of them that come in
   sheep's clothing; in the Innocency, purity, and meekness of Christ and
   his people: but inwardly are wolves, proud, cruel, censorious, speaking
   evil of what they know not. By their fruits ye shall know them. Do not
   think, beloved, that Satan will not seek to send delusions among us.
   And do you think these delusions will come out of the popish pack,
   whose inventions smell above-ground here? No, he must come, and will
   come, with more evangelical, fine-spun devices. It is a rule observed
   amongst Jesuits, at this day, if they would conquer religion by
   subtlety, never oppose religion with a cross religion; but set it
   against itself. So oppose the gospel by the gospel. And look, as
   churches pleading for works, and new invented devised works; so when
   faith is preached, men will have their new inventions of faith. I speak
   not this against the doctrine of faith, where it is preached; but am
   glad of it: not that I would have men content themselves with every
   form of faith: for I believe that most men's faith needs confirming or
   trying. But I speak to prevent danger on that hand." Shepard Parable,
   Part I. p. 122.

   [500] "There be two things wherein it appears that a man has only
   common gifts, and no inward principle: 1. These gifts ever puff up, and
   make a man something in his own eyes; as the Corinthian knowledge did;
   and many a private man thinks himself fit to be a minister." Shepard's
   Parable, Part I. p. 181, 182.

   [501] Calvin, in his Institutions, B. III. chap. xii. § 7, speaking of
   this Pharisee, observes, "That in his outward confession, he
   acknowledges that the righteousness that he has is the gift of God: but
   (says he) because he trusts that he is righteous, he goes away out of
   the presence of God, unacceptable and odious."

   [502] Luther, as his words are cited by Rutherford, in his Display of
   the spiritual Antichrist. p. 143, 144, says thus, "So is the life of a
   Christian, that he that has begun seems to himself to have nothing; but
   strives and presses forward, that he may apprehend. Whence Paul says, I
   count not myself to have apprehended. For indeed nothing is more
   pernicious to a believer, than that presumption, that he has already
   apprehended, and has no further need of seeking. Hence also many fall
   back, and pine away in spiritual security and slothfulness. So Bernard
   says, To stand still in God's way, is to go back. Wherefore this
   remains to him that has begun to be a Christian, to think that he is
   not yet a Christian, but to seek that he may be a Christian, that he
   may glory with Paul, I am not, but I desire to be; a Christian not yet
   finished, but only in his beginnings. Therefore he is not a Christian,
   that is, he that thinks himself a finished Christian, and is not
   sensible how he falls short. We reach after heaven, but are not in
   heaven. Woe to him that is wholly renewed, that is, that thinks himself
   to be so. That man, without doubt, has never so much as begun to be
   renewed, nor did he ever taste what it is to be a Christian."

   [503] It is an observation of Mr. Jones, in his excellent treatise of
   the canon of the New Testament, that the evangelist Mark--who was the
   companion of St. Peter, and is supposed to have written his gospel
   under the direction of that apostle --when he mentions Peter's
   repentance after his denying his Master, does not use such strong terms
   to set it forth as the other evangelists: he only uses these words,
   When he thought thereon, he wept," Mark xiv. 72. whereas the other
   evangelists say thus. He went out and wept bitterly." Matt. xxvi. 75.
   Luke xxii. 62.

   [504] "This spirit ever keeps a man poor and vile in his own eyes, and
   empty --When the man hath got some knowledge, and can discourse pretty
   well, and hath some tastes of the heavenly gift, some sweet illapses of
   grace, and so his conscience is pretty well quieted: and if he hath got
   some answer to his prayers, and hath sweet affections, he grows full:
   and having ease to his conscience, casts off sense, and daily groaning
   under sin. And hence the spirit of prayer dies: he loses his esteem of
   God's ordinances; feels not such need of them; or gets no good, feels
   no life or power by them. This is the woful condition of some; but yet
   they know it not. But now he that is filled with the Spirit, the Lord
   empties him; and the more, the longer he lives. So that though others
   think he needs not much grace; yet he accounts himself the poorest"
   Shepard's Parable of the Ten Virgins, Part II. p. 132. "After all
   fillings, be ever empty, hungry, and feeling need, and praying for
   more." Ibid. p. 151. "Truly, brethren, when I see the curse of God upon
   many Christians, that are now grown full of their parts, gifts, peace,
   comforts, abilities, duties, I stand adoring the riches of the Lord's
   mercy, to a little handful of poor believers; not only in making them
   empty, but in keeping them so all their days." Shepard's Sound
   Believer, the late edition in Boston, p. 158,159.
     __________________________________________________________________

      SECT. VII.

   Another thing, wherein gracious affections are distinguishedfrom
   others, is, that they are attended with a change of nature.

   All gracious affections arise from a spiritual understanding, in which
   the soul has as the excellency and glory of divine things discovered to
   it, as was shown before. But all spiritual discoveries are also
   transforming. They not only make an alteration of the present exercise,
   sensation, and frame of the soul; but such is their power and efficacy,
   that they alter its very nature; 2 Cor. iii. 18. "But we all with open
   face, beholding as in a glass the glory of the Lord, are changed into
   the same image, from glory to glory, even as by the Spirit of the
   Lord." Such power as this, is properly divine, and is peculiar to the
   Spirit of the Lord. Other power may make a great alteration in men's
   present frames and feelings; but it is the power of a Creator only that
   can change the nature. And no discoveries or illuminations, but those
   that are divine and supernatural, will have this supernatural effect.
   But this effect all those discoveries have, that are truly divine. The
   soul is deeply affected by these discoveries; so affected, as to be
   transformed.

   Thus it is with those affections of which the soul is the subject in
   its conversion. The scriptural representations of conversion, strongly
   imply and signify a change of nature: such as being born again;
   becoming new creatures; rising from the dead; being renewed in the
   spirit of the mind; dying to sin, and living to righteousness; putting
   off the old man, and putting on the new man; being ingrafted into a new
   stock; having a divine seed implanted in the heart; being made
   partakers of the divine nature, &c.

   Therefore if there be no great and remarkable abiding change in
   persons, who think they have experienced a work of conversion, vain are
   all their imaginations and pretences, however they may have been
   affected. [505] Conversion (if we may give any credit to the Scripture)
   is a great and universal change of the man, turning him from sin to
   God. A man may be restrained from sin, before he is converted; but when
   he is converted, his very heart and nature is turned from it unto
   holiness: so that thenceforward he becomes a holy person, and an enemy
   to sin. If, therefore, after a person's high affections at his supposed
   first conversion, it happens that in a little time there is no very
   remarkable alteration in him, as to those bad qualities and evil habits
   which before were visible in him--and he is ordinarily under the
   prevalence of the same kind of dispositions as heretofore, and the same
   things seem to belong to his character, he appearing as selfish,
   carnal, stupid, and perverse, unchristian, and unsavoury as ever--it is
   greater evidence against him, than the brightest story of experiences
   that ever was told can be for him. For in Christ Jesus neither
   circumcision nor uncircumcision, neither high profession nor low
   profession, neither a fair story nor a broken one, avails any thing;
   but a new creature. If there be a very great alteration visible in a
   person for a while; yet if it be not abiding, but he afterwards return,
   in a stated manner, to his former habits; it appears to be no change of
   nature; for nature is an abiding thing. A swine may be washed, but the
   swinish nature remains; a dove may be defiled, but its cleanly nature
   remains. [506]

   Allowances, indeed, must be made for the natural temper, which
   conversion does not entirely eradicate: those sins which a man by his
   natural constitution was most inclined to before his conversion, he may
   be most apt to fell into still. But yet conversion will make a great
   alteration even with respect to these sins. Though grace, while
   imperfect, does not root out an evil natural temper, yet it is of great
   power and efficacy to correct it. The change wrought in conversion, is
   an universal change: grace changes a man with respect to whatever is
   sinful in him; the old man is put off, and the new man put on; he is
   sanctified throughout. He is become a new creature, old things are
   passed away, and all things are become new; all sin is mortified,
   constitutional sins, as well as others. If a man before his conversion
   was, by his natural constitution, prone to lasciviousness, or
   drunkenness, or maliciousness; converting grace will make a great
   alteration in him, with respect to these evil dispositions; so that
   however he may be still most in danger of these sins, they shall no
   longer have dominion over him; nor will they any more be properly his
   character. Yes, true repentance, in some respects especially, turns a
   man against his own iniquity; that wherein he has been most guilty, and
   has chiefly dishonoured God. He that forsakes other sins, but preserves
   the iniquity to which he is chiefly inclined, is like Saul, who, when
   sent against God's enemies the Amalekites, with a strict charge to save
   none of them alive, but utterly to destroy them, small and great; slew
   the people, but saved the king.

   Some foolishly make it an argument in favour of their discoveries and
   affections, that when they are gone, they are left wholly without any
   life or sense, or any thing beyond what they had before. They think it
   an evidence that what they experienced was wholly of God, and not of
   themselves, because (say they) when God is departed, all is gone; they
   can see and feel nothing, and are no better than they used to be. It is
   very true, that all grace and goodness in the hearts of the saints is
   entirely from God; and they are universally and immediately dependent
   on him for it. But yet these persons are mistaken, as to the manner of
   God's communicating himself and his Holy Spirit, in imparting saving
   grace to the soul. He gives his Spirit to be united to the faculties of
   the soul, and to dwell there after the manner of a principle of nature:
   so that the soul, in being endued with grace, is endued with a new
   nature: but nature is an abiding thing. All the exercises of grace are
   entirely from Christ: but are not from him as a living agent moves and
   stirs what is without life, and which yet remains lifeless. The soul
   has life communicated to it, so as through Christ's power to have
   inherent in itself a vital nature. In the soul where Christ savingly
   is, there he lives. He does not merely live without it, so as violently
   to actuate it, but he lives in it, so that the soul also is alive.
   Grace in the soul is as much from Christ, as the light in a glass, held
   out in the sunbeams, is from the sun. But this represents the manner of
   the communication of grace to the soul but in part; because the glass
   remaining as it was, the nature of it not being at all changed, it is
   as much without any lightsomeness in its nature as ever. But the soul
   of a saint receives light from the sun of righteousness in such a
   manner, that its nature is changed, and it becomes properly a luminous
   thing. Not only does the sun shine in the saints, but they also become
   little suns, partaking of the nature of the fountain of their light. In
   this respect; the manner of their derivation of light, is like that of
   the lamps in the tabernacle, rather than that of a reflecting glass;
   which though they were lit up by fire from heaven, yet thereby became
   themselves burning, shining things. The saints do not only drink of the
   water of life, that flows from the original fountain; but this water
   becomes a fountain of water in them, springing up there, and flowing
   out of them, John iv. 14. and chap. vii. 38, 39. Grace is compared to a
   seed implanted, that not only is in the ground, but has hold of it; has
   root there, grows there, and is an abiding principle of life and nature
   there.

   As it is with spiritual discoveries and affections given at first
   conversion, so it is in all subsequent illuminations and affections of
   that kind, they are all transforming. There is a like divine power and
   energy in them, as in the first discoveries: and they still reach the
   bottom of the heart, and affect and alter the very nature of the soul,
   in proportion to the degree in which they are given. And a
   transformation of nature is continued and carried on by them, to the
   end of life, until it is brought to perfection in glory. Hence the
   progress of the work of grace in the hearts of the saints, is
   represented in Scripture as a continued conversion and renovation of
   nature. So the apostle exhorts those that were at Rome, beloved of God,
   called to be saints--the subjects of God's redeeming mercies--to be
   transformed by the renewing of their mind, Rom. xii. 1, 2. "I beseech
   you therefore, by the mercies of God, that ye present your bodies a
   living sacrifice;--and be not conformed to this world: but be ye
   transformed by the renewing of your mind." (Compared with chap. i. 7.)
   So the apostle, writing to the saints and faithful in Christ Jesus, who
   were at Ephesus, (Eph. i. 1.)--who "were once dead in trespasses and
   sins, but now quickened, raised up, made to sit together in heavenly
   places in Christ, and created in Christ Jesus unto good works; who were
   once far off, but now made nigh by the blood of Christ: who were no
   more strangers and foreigners, but fellow-citizens with the saints, and
   of the household of God; who were built together for an habitation of
   God through the Spirit; "--tells them, "that he ceased not to pray for
   them, that God would give them the Spirit of wisdom and revelation, in
   the knowledge of Christ: the eyes of their understanding being
   enlightened, that they might know (or experience) what was the
   exceeding greatness of God's power towards them that believe, according
   to the working of his mighty power, which he wrought in Christ, when he
   raised him from the dead, and set him at his own right hand in the
   heavenly places," Eph. i.16, to the end. In this the apostle has
   respect to the glorious power and work of God in converting and
   renewing the soul; as is most plain by the sequel. So the apostle
   exhorts the same persons "to put off the old man, which is corrupt
   according to the deceitful lusts: and be renewed in the spirit of their
   minds: and put on the new man, which after God is created in
   righteousness and true holiness,". Eph. iv. 22, 23, 24.

   There is a sort of high affections which leave persons without any
   appearance of an abiding effect. They go off suddenly; so that from the
   very height of their emotion, and seeming rapture, they pass at once to
   be quite dead, and void of all sense and activity. It surely is not
   wont to be thus with high gracious affections; [507] they leave a sweet
   savour and relish of divine things on the heart, and a stronger bent of
   the soul towards God and holiness. As Moses's face not only shone while
   he was in the mount, extraordinarily conversing with God, but it
   continued to shine after he came down from the mount. When men have
   been conversing with Christ in an extraordinary manner, a sensible
   effect of it remains upon them; there is something remarkable in their
   disposition and frame, of which if we take knowledge, and trace to its
   cause, we shall find it is because they have been with Jesus, Acts iv.
   13.
     __________________________________________________________________

   [505] "I would not judge of the whole soul's coming to Christ, so much
   by sudden pangs, as by an inward bent. For the whole soul, in
   affectionate expressions and actions, may be carried to Christ; but
   being without this bent, and change of affections, is
   unsound."--Shepard's Parable, Part I. p. 203.

   [506] "It is with the soul, as with water; all the cold may be gone,
   but the native principle of cold remains still. You may remove the
   burning of lusts, not the blackness of nature. Where the power of sin
   lies, change of conscience from security to terror, change of life from
   profaneness to civility, and fashions of the world, to escape the
   pollutions thereof, change of lusts, nay quenching them for a time: but
   the nature is never changed, in the best hypocrite that ever
   was."--Shepard's Parable, Part I. p. 194.

   [507] "Do you think the Holy Ghost comes on a man, as on Balaam, by
   immediate acting, and then leaves him, and then he has nothing?--
   Shepard's Parable. Part I. p. 126.
     __________________________________________________________________

      SECT. VIII.

   Truly gracious affections differ from those that are false and
   delusive, in that they naturally beget and promote such a spirit of
   love., meekness, quietness, forgiveness, and mercy, as appeared in
   Christ.

   The evidence of this in the Scripture is very abundant. If we judge of
   the nature of Christianity, and the proper spirit of the gospel, by the
   word of God, this spirit is what may, by way of eminency, be called the
   christian spirit; and may be looked upon as the true and distinguishing
   disposition of the hearts of Christians, as such. When some of the
   disciples of Christ said something, through inconsideration and
   infirmity, that was not agreeable to such a spirit, he told them that
   they knew not what manner of spirit they were of, Luke ix. 55.
   implying, that this spirit of which I am speaking, is the proper spirit
   of his religion and kingdom. All real disciples of Christ have this
   spirit in them; and not only so, but they are of this spirit; it is the
   spirit by which they are so possessed and governed, that it is their
   true and proper character. This is evident by what the wise man says,
   Prov. xvii. 27. (having respect plainly to such a spirit as this,) "A
   man of understanding is of an excellent spirit;" and by the particular
   description Christ gives of the qualities and temper of such as are
   truly blessed, that shall obtain mercy, and are God's children and
   heirs, Matt. v. "Blessed are the meek; for they shall inherit the
   earth. Blessed are the merciful: for they shall obtain mercy. Blessed
   are the peace-makers: for they shall be called the children of God."
   And that this spirit is the special character of the elect of God, is
   manifest by Col. iii. 12, 13. "Put on therefore as the elect of God,
   holy and beloved, bowels of mercies, kindness, humbleness of mind,
   meekness, long-suffering; forbearing one another, and forgiving one
   another." The apostle discoursing of that temper and disposition which
   he speaks of, as the most excellent and essential thing in Christianity
   --that without which none are true Christians, and the most glorious
   profession and gifts are nothing, calling this spirit by the name of
   charity--describes it thus; (1 Cor. xiii. 4, 5.) "Charity suffereth
   long, and, is kind; charity envieth not; charity vaunteth not itself;
   is not puffed up; doth not behave itself unseemly; seeketh not her own;
   is not easily provoked; thinketh no evil." And the same apostle, (Gal.
   v.) designedly declaring the distinguishing marks and fruits of true
   christian grace, chiefly insists on the things that appertain to such a
   temper and spirit, ver 22, 23.) "The fruit of the Spirit is love, joy,
   peace, long-suffering, gentleness, goodness, faith, meekness,
   temperance." And so does the apostle James in describing true grace, or
   that wisdom that is from above, with that declared design, that others
   who are of a contrary spirit may not deceive themselves--and lie
   against the truth, in professing to be Christians, when they are
   not--James iii. 14-17. "If ye have bitter envying and strife in your
   hearts, glory not, and lie not against the truth. This wisdom
   descendeth not from above, but is earthly, sensual, devilish. For where
   envying and strife is, there is confusion, and every evil work. But the
   wisdom that is from above, is first pure, then peaceable, gentle, and
   easy to be entreated, full of mercy and good fruits."

   Every thing that appertains to holiness of heart, does indeed belong to
   the nature of true Christianity, and the character of Christians; but a
   spirit of holiness, as appearing in some particular graces, may more
   especially be called the christian spirit or temper. Some amiable
   qualities and virtues more especially agree with the nature of the
   gospel constitution, and christian profession; because there is a
   special agreeableness in them with those divine attributes which God
   has more remarkably manifested and glorified in the work of redemption
   by Jesus Christ, the grand subject of the christian revelation. There
   is also a special agreeableness with those virtues which were so
   wonderfully exercised by Jesus Christ towards us in that affair, and
   the blessed example he hath therein set us. And they are peculiarly
   agreeable to the special drift and design of the work of redemption,
   the benefits we thereby receive, and the relation that it brings us
   into, to God and one another. And what are these virtues but such as
   humility, meekness, love, forgiveness, and mercy; which belong to the
   character of Christians, as such?

   These things are spoken of as what are especially the character of
   Jesus Christ himself, the great head of the christian church. They are
   so spoken of in the prophecies of the Old Testament; as in that cited
   Matt. xxi. 5. "Tell ye the daughter of Sion, Behold, thy King cometh
   unto thee, meek, and sitting upon an ass, and a colt, the foal of an
   ass." So Christ himself speaks of them, Matt. xi. 29. "Learn of me, for
   I am meek and lowly in heart." The same appears by the name by which
   Christ is so often called in Scripture, viz. the lamb. And as these
   things are especially the character of Christ; so they are also
   especially the character of Christians. Christians are Christ-like;
   none deserve the name who are not so in their prevailing character.
   "The new man is renewed, after the image of him that created him,."
   Col. iii. 10. All true Christians "behold as in a glass the glory of
   the Lord, and are changed into the same image, by his Spirit,". 2 Cor.
   iii. 18. The elect are all "predestinated to be conformed to the image
   of the Son of God, that he might be the first-born among many
   brethren,". Rom. viii. 29. "As we have borne the image of the first
   man, that is earthy, so we must also bear the image of the heavenly:
   for as is the earthy, such are they also that are earthy; and as is the
   heavenly, such are they also that are heavenly,". 1 Cor. xv. 47-49.
   Christ is full of grace; and Christians all receive of his fulness, and
   grace for grace; i. e. there is grace in Christians answering to grace
   in Christ, such an answerableness as there is between the wax and the
   seal. There is character for character; such kind of graces, such a
   spirit and temper; the same things that belong to Christ's character
   belong to theirs. In that disposition wherein Christ's character in a
   special manner consists, does his image in a special manner consist.
   Christians who shine by reflecting the light of the Sun of
   righteousness, shine with the same sort of brightness, the same mild,
   sweet, and pleasant beams. These lamps of the spiritual temple,
   enkindled by fire from heaven, burn with the same sort of flame. The
   branch is of the same nature with the stock and root, has the same sap,
   and bears the same sort of fruit. The members have the same kind of
   life with the head. It would be strange if Christians should not be of
   the same temper and spirit with that of Christ; when they are his flesh
   and his bone, yea, are one spirit, 1 Cor. vi. 17. and so live, that it
   is not they that live, but Christ that lives in them. A christian
   spirit is Christ's mark, which he sets upon the souls of his people;
   his seal in their foreheads, bearing his image and superscription.
   Christians are the followers of Christ, as they are obedient to that
   call of Christ, Matt. xi. 28, 29. "Come to me, and learn of me, for I
   am meek and lowly of heart." They follow him as the Lamb; Rev. xiv. 4.
   "These are they which follow the Lamb whithersoever he goeth." True
   Christians are as it were clothed with the meek, quiet, and loving
   temper of Christ; for as many as are in Christ, have put on Christ. And
   in this respect the church is clothed with the sun, not only by being
   clothed with his imputed righteousness, but also by being adorned with
   his graces, Rom. xiii. 14. Christ the great Shepherd is himself a lamb,
   and believers are also lambs; all the flock are lambs; John xxi. 15.
   "Feed my lambs." Luke x. 3. "I send you forth as lambs in the midst of
   wolves." The redemption of the church by Christ from the power of the
   devil, was typified of old by David's delivering the lamb out of the
   mouth of the lion and the bear.

   That such virtue is the very nature of the christian spirit, or the
   spirit that worketh in Christ and in his members, is evident by this,
   that the dove is the very symbol or emblem, chosen of God to represent
   it. Those things are the fittest emblems of other things, which best
   represent that which is most distinguishing in their nature. The Spirit
   that descended on Christ, when he was anointed of the Father, descended
   on him tike a dove. The dove is a noted emblem of meekness,
   harmlessness, peace, and love. But the same Spirit that descended on
   the head of the church, descends to the members. "God hath sent forth
   the Spirit of his Son into their hearts,". Gal. iv. 6. And "if any man
   have not the Spirit of Christ, he is none of his.". Rom. viii. 9. There
   is but one Spirit to the whole mystical body, head and members, (1 Cor.
   vi. 17. Eph. iv. 4.) Christ breathes his own Spirit on his disciples,
   John xx. 22. As Christ was anointed with the Holy Ghost, descending on
   him like a dove, so Christians "have an anointing from the Holy One,."
   1 John ii. 20, 27. They are anointed with the same oil; it is the same
   "precious ointment on the head, that goes down to the skirts of the
   garments." And on both it is a spirit of peace and love: Ps. cxxxiii.
   1, 2. "Behold, how good and pleasant it is, for brethren to dwell
   together in unity! It is like the precious ointment upon the head, that
   ran down upon the beard, even Aaron's beard, that went down to the
   skirts of his garments." The oil on Aaron's garments, had the same
   sweet and inimitable odour with that on his head; the smell of the same
   sweet spices. Christian affections, and a christian behaviour, are the
   flowing out of the savour of Christ's sweet ointments. Because the
   church has a dove-like temper and disposition, therefore it is said of
   her that she has doves' eyes, Cant. i. 15. "Behold thou art fair, my
   love; behold, thou art fair, thou hast doves' eyes." And chap. iv. 1.
   "Behold, thou art fair, my love, behold, thou art fair, thou hast
   doves' eyes within thy locks." The same is said of Christ, chap vi. 12.
   "His eyes are as the eyes of doves." And the church is frequently
   compared to a dove, Cant. ii. 14. "O my dove, that art in the clefts of
   the rock."--chap. v. 2."Open to me, my love, my dove." chap. vi. 9. "My
   dove, my undefiled is but one." Ps. lxviii. 13. "Ye shall be as the
   wings of a dove covered with silver, and her feathers with yellow
   gold." And lxxiv. 19. "O deliver not the soul of thy turtle-dove unto
   the multitude of the wicked." The dove that Noah sent out of the
   ark--that could find no rest for the sole of her foot until she
   returned--was a type of a true saint.

   Meekness is so much the character of the saints, that the meek and the
   godly are used as synonymous terms in Scripture: so Ps. xxxvii. 10, 11.
   the wicked and the meek are set in opposition, as wicked and godly,
   "Yet a little while and the wicked shall not be: but the meek shall
   inherit the earth." So Ps. cxlvii. 6. ". The Lord lifteth up the meek:
   he casteth the wicked down to the ground."

   It is doubtless very much on this account, that Christ represents all
   his disciples, though the heirs of heaven, as little children: Matt.
   xix. 14. "Suffer little children to come unto me, and forbid them not;
   for of such is the kingdom of heaven." Matt. x. 42. "Whosoever shall
   give to drink unto one of those little ones a cup of cold water, in the
   name of a disciple, verily I say unto you, he shall in no wise lose his
   reward." Matt. xviiii. 6. "Whoso shall offend one of these little
   ones," &c. Ver. 10. "Take heed that ye despise not one of these little
   ones." Ver. 14. "It is not the will of your Father which is in heaven,
   that one of these little ones should perish." John xiii. 33. "Little
   children, yet a little while I am with you." Little children are
   innocent and harmless; they do not much mischief in the world; men need
   not be afraid of them; their anger does not last long, they do not lay
   up injuries in high resentment, entertaining deep and rooted malice. So
   Christians, in malice are children, 1 Cor. xiv. 20. Little children are
   not guileful and deceitful, but plain and simple; they are not versed
   in the arts of fiction and deceit; and are strangers to artful
   disguises. They are yielding and flexible, and not wilful and
   obstinate; do not trust to their own understanding, but rely on the
   instructions of parents, and others of superior understanding. Here is
   therefore a fit and lively emblem of the followers of the Lamb. Persons
   being thus like little children, is not only a thing highly
   commendable, what Christians aim at, and which some of extraordinary
   proficiency attain; but it is their universal character, and absolutely
   necessary in order to enter into the kingdom of heaven; Matt. xviii. 3.
   "Verily I say unto you, Except ye be converted, and become as little
   children, ye shall not enter into the kingdom of heaven." Mark x. 15.
   "Verily I say unto you, Whosoever shall not receive the kingdom of God
   as a little child, he shall not enter therein."

   But here some may be ready to say, Is there no such thing as Christian
   fortitude, and boldness for Christ, being good soldiers in the
   Christian warfare, and coming out bold against the enemies of Christ
   and his people?

   To which I answer, there doubtless is such a thing. The whole Christian
   life is fitly compared to a warfare. The most eminent Christians are
   the best soldiers, endued with the greatest degrees of Christian
   fortitude. And it is the duty of God's people to be stedfast, and
   vigorous in their opposition to the designs and ways of such as are
   endeavouring to overthrow the kingdom of Christ, and the interest of
   religion. But yet many persons seem to be quite mistaken concerning the
   nature of Christian fortitude. It is an exceeding diverse thing from a
   brutal fierceness, or the boldness of beasts of prey. True Christian
   fortitude consists in strength of mind, through grace, exerted in two
   things; in ruling and suppressing the evil passions and affections of
   the mind; and in stedfastly and freely exerting and following good
   affections and dispositions, without being hindered by sinful fear, or
   the opposition of enemies. But the passions restrained, and kept under
   in the exercise of this Christian strength and fortitude, are those
   very passions that are vigorously and violently exerted in a false
   boldness for Christ. And those affections which are vigorously exerted
   in true fortitude, are those Christian holy affections, that are
   directly contrary to the others. Though Christian fortitude appears in
   withstanding and counteracting enemies without us; yet it much more
   appears in resisting and suppressing the enemies that are within us;
   because they are our worst and strongest enemies, and have greatest
   advantage against us. The strength of the good soldier of Jesus Christ
   appears in nothing more, than in stedfastly maintaining the holy, calm
   meekness, sweetness, and benevolence of his mind, amidst all the
   storms, injuries, strange behaviour, and surprising acts and events, of
   this evil and unreasonable world. The Scripture seems to intimate that
   true fortitude consists chiefly in this, Prov. xvi. 32. "He that is
   slow to anger, is better than the mighty; and he that ruleth his
   spirit, than he that taketh a city."

   The surest way to make a right judgment of what is a holy fortitude in
   fighting with God's enemies, is to look to the Captain of all God's
   hosts, our great leader and example, and see wherein his fortitude and
   valour appeared, in his chief conflict. View him in the greatest battle
   that ever was or ever will be fought with these enemies, when he fought
   with them all alone, and of the people there was none with him. See how
   he exercised his fortitude in the highest degree, and got that glorious
   victory which will be celebrated in the praises and triumphs of all the
   hosts of heaven, through all eternity. Behold Jesus Christ in his last
   sufferings, when his enemies in earth and hell made their most violent
   attack upon him, compassing him round on every side, like roaring
   lions. Doubtless here we shall see the fortitude of a holy warrior and
   champion in the cause of God, in its highest perfection and greatest
   lustre, and an example fit for the soldiers to follow, that fight under
   this Captain. But how did he show his holy boldness and valour at that
   time? Not in the exercise of any fiery passions; not in fierce and
   violent speeches, vehemently declaiming against the intolerable
   wickedness of opposers, giving them their own in plain terms; but in
   not opening his mouth when afflicted and oppressed, in going as a lamb
   to the slaughter, and, as a sheep before his shearers is dumb, not
   opening his mouth; praying that the Father would forgive his cruel
   enemies, because they knew not what they did; nor shedding others'
   blood, but with all-conquering patience and love shedding his own.
   Indeed one of his disciples, who made a forward pretence to boldness
   for Christ, and confidently declared he would sooner die with Christ
   than deny him, began to lay about him with a sword: but Christ meekly
   rebukes him, and heals the wound he gives. And never was the patience,
   meekness, love, and forgiveness of Christ, in so glorious a
   manifestation, as at that time. Never did he appear so much a Lamb, and
   never did he show so much of the dove-like spirit, as at that time. If
   therefore we see any of the followers of Christ, in the midst of the
   most violent, unreasonable, and wicked opposition, maintaining the
   humility, quietness, and gentleness of a lamb, and the harmlessness,
   love, and sweetness of a dove, we may well judge that here is a good
   soldier of Jesus Christ.

   When persons are fierce and violent, and exert their sharp and bitter
   passions, it shows weakness, instead of strength and fortitude. 1 Cor.
   iii. at the beginning, "And I, brethren, could not speak unto you as
   unto spiritual, but as unto carnal, even as unto babes in Christ.--For
   ye are yet carnal; for whereas there is among you envying, and strife,
   and divisions, are ye not carnal, and walk as men?"

   There is a pretended boldness for Christ that arises from no better
   principle than pride. A man may be forward to expose himself to the
   dislike of the world, and even to provoke their displeasure, out of
   pride. For it is the nature of spiritual pride to cause men to seek
   distinction and singularity; and so oftentimes to set themselves at war
   with those whom they call carnal, that they may be more highly exalted
   among their party. True boldness for Christ is universal, and carries
   men above the displeasure of friends and foes; so that they will
   forsake all rather than Christ; and will rather offend all parties, and
   be thought meanly of by all, than offend Christ. And that duty which
   tries whether a man is willing to be despised by those of his own
   party, and thought the least worthy to be regarded by them, is a more
   proper trial of his boldness for Christ, than his being forward to
   expose himself to the reproach of opposers. The apostle declined to
   seek glory, not only of heathens and Jews, but of Christians; as he
   declares, 1 Thess. ii. 26. [508] He is bold for Christ, who has
   Christian fortitude enough to confess his fault openly, when he has
   committed one that requires it, and as it were to come down upon his
   knees before opposers. Such things as these are much greater evidence
   of holy boldness, than resolutely and fiercely confronting opposers. As
   some are much mistaken concerning the nature of true boldness for
   Christ, so they are concerning christian zeal. It is indeed a flame,
   but a sweet one; or rather it is the heat and fervour of a sweet flame.
   For the flame of which it is the heat, is no other than that of divine
   love, or christian charity; which is the sweetest and most benevolent
   thing that can be, in the heart of man or angel. Zeal is the fervour of
   this flame, as it ardently and vigorously goes out towards the good
   that is its object; and so consequently in opposition to the evil that
   is contrary to, and impedes it. There is indeed opposition, vigorous
   opposition, that is an attendant of it; but it is against things, and
   not persons. Bitterness against the persons of men is no part of, but
   is contrary to it; insomuch that the warmer true zeal is, and the
   higher it is raised, so much the further are persons from such
   bitterness, and so much fuller of love both to the evil and to the
   good. It is no other, in its very nature and essence, than the fervour
   of christian love. And as to what opposition there is in it to things,
   it is firstly and chiefly against the evil things in the person himself
   who has this zeal; against the enemies of God and holiness in his own
   heart; (as these are most in his view, and what he has most to do
   with;) and but secondarily against the sins of others. And therefore
   there is nothing in a true christian zeal contrary to the spirit of
   meekness, gentleness, and love; the spirit of a little child, a lamb
   and dove, that has been spoken of; but is entirely agreeable to, and
   tends to promote it.

   But I would say something particularly concerning this christian spirit
   as exercised in these three things, forgiveness, love, and mercy. The
   Scripture is very clear and express concerning the absolute necessity
   of each of these, as belonging to the temper and character of every
   Christian. A forgiving spirit is necessary, or a disposition to
   overlook and forgive injuries. Christ gives it to us both as a negative
   and positive evidence; and is express in teaching us, that if we are of
   such a spirit, it is a sign we are in a state of forgiveness and favour
   ourselves; and that if we are not of such a spirit, we are not forgiven
   of God; and seems to take special care that we should always bear it on
   our minds. Matt. vi. 12, 14, 15. "Forgive us our debts, as we forgive
   our debtors. For, if ye forgive men their trespasses, your heavenly
   Father will also forgive you. But if ye forgive not men their
   trespasses, neither will your Father forgive your trespasses." Christ
   expresses the same at another time, Mark xi. 25, 26. and again in Matt.
   xviii. 22. to the end, in the parable of the servant, who owed his lord
   ten thousand talents, and who would not forgive his fellow-servant a
   hundred pence; and therefore was delivered to the tormentors. In the
   application of the parable Christ says, ver. 35. "So likewise shall my
   heavenly Father do, if ye from your hearts forgive not every one his
   brother their trespasses."

   And that all true saints are of a loving, benevolent, and beneficent
   temper, the Scripture is very plain and abundant. Without it, the
   apostle tells us, though we should speak with the tongues of men and
   angels, we are as a sounding brass, or a tinkling cymbal: and though we
   have the gift of prophecy, and understand all mysteries, and all
   knowledge; yet without this spirit we are nothing. There is no one
   virtue, or disposition of mind, so often and so expressly insisted on,
   as marks laid down in the New Testament, whereby to know true
   Christians. It is often given as a sign peculiarly distinguishing, by
   which all may know Christ's disciples, and by which they may know
   themselves; and is often laid down, both as a negative and positive
   evidence. Christ calls the law of love, by way of eminence, his
   commandment, John xiii. 34. "A new commandment I give unto you, that ye
   love one another; as I have loved you, that ye also love one another."
   And chap. xv. 12. "This is my commandment, that ye love one another, as
   I have loved you." And ver. 17. "These things I command you, that ye
   love one another." And says, chap. xiii. 35. "By this shall all men
   know that ye are my disciples, if ye have love one to another.". And
   chap. xiv. 21. (still with a special reference to this which he calls
   his commandment,) "He that hath my commandments, and keepeth them, he
   it is that loveth me." The beloved disciple, who had so much of this
   sweet temper himself, abundantly insists on it, in his epistles. Not
   one of the apostles is so express in laying down signs of grace, for
   professors to try themselves by, as he; and in his signs, he insists
   scarcely on any thing but a spirit of christian love, and an agreeable
   practice: 1 John ii. 9, 10. "He that saith he is in the light, and
   hateth his brother, is in darkness even until now. He that loveth his
   brother abideth in the light, and there is none occasion of stumbling
   in him." Chap. iii. 14. "We know that we are passed from death unto
   life, because we love the brethren: he that loveth not his brother,
   abideth in death." Ver. 18, 19. "My little children, let us not love in
   word and in tongue, but in deed, and in truth. And hereby we know that
   we are of the truth, and shall assure our hearts before him." Ver. 23,
   24. "This is his commandment, that we should love one another. And he
   that keepeth his commandments, dwelleth in him, and he in him: and
   hereby we know that he abideth in us, by the Spirit which he hath given
   us." Chap. iv. 7, 8. "Beloved, let us love one another: for love is of
   God: and every one that loveth is born of God, and knoweth God. He that
   loveth not, knoweth not God; for God is love." Ver. 12, 13. "No man
   hath seen God at any time. If we love one another, God dwelleth in us,
   and his love is perfected in us. Hereby know we that we dwell in him,
   because he hath given us of his Spirit." Ver. 16. "God is love; and he
   that dwelleth in love, dwelleth in God, and God in him." Ver. 20. "If a
   man say, I love God, and hateth his brother, he is a liar: for he that
   loveth not his brother whom he hath seen, how can he love God whom he
   hath not seen?"

   And the Scripture is as plain as possible, that none are true saints,
   but those who are of a disposition to pity and relieve their
   fellow-creatures, who are poor, indigent, and afflicted: "The righteous
   showeth mercy, and giveth." [509] Ver. 26. "He is ever merciful, and
   lendeth." "A good man showeth favour and lendeth." [510] Ver. 9. "He
   hath dispersed abroad, and given to the poor." Prov. xiv. 31. "He that
   honoureth God, hath mercy on the poor." Prov. xxi. 26. "The righteous
   giveth, and spareth not." Jer. xxii. 16. "He judged the cause of the
   poor and needy, then it was well with him: was not this to know me?
   saith the Lord." Jam. i. 27. " Pure religion and undefiled before God
   and the Father, is this, To visit the fatherless and widows in their
   affliction," &c. Hos. vi. 6. "For I desired mercy and not sacrifice;
   and the knowledge of God, more than burnt-offerings." Matt. v. 7.
   "Blessed are the merciful: for they shall obtain mercy." 2 Cor. viii.
   8. "I speak not by commandment, but by occasion of the forwardness of
   others, and to prove the sincerity of your love." Jam. ii. 13-16. "For
   he shall have judgment without mercy, that hath showed no mercy.--What
   doth it profit, my brethren, though a man say he hath faith, and have
   not works? can faith save him? If a brother or sister be naked, and
   destitute of daily food; and one of you say unto them, Depart in peace,
   be you warmed and filled: notwithstanding ye give them not those things
   which are needful to the body; what doth it profit?" 1 John iii. 17.
   "Whoso hath this world's good, and seeth his brother have need, and
   shutteth up his bowels of compassion from him, how dwelleth the love of
   God in him?" Christ in that description he gives us of the day of
   judgment, Matt. xxv. (which is the most particular in all the Bible,)
   represents, that judgment will be passed at that day, according as men
   have been of a merciful spirit and practice, or otherwise. Christ's
   design in giving such a description of the process of that day, is
   plainly to possess all his followers with the apprehension, that unless
   this was their spirit and practice, there was no hope of their being
   accepted and owned by him at that day. We find in Scripture, that a
   righteous man and a merciful man are synonymous expressions; Isa. lvii.
   1. "The righteous perisheth, and no man layeth it to heart; and
   merciful men are taken away, none considering that the righteous is
   taken away from the evil to come."

   Thus we see how full, clear, and abundant, the evidence from Scripture
   is, that those who are truly gracious, are under the government of that
   lamb-like, dove-like Spirit of Jesus Christ, and that this is
   essentially and eminently the nature of the saving grace of the gospel,
   and the proper spirit of true Christianity. We may therefore
   undoubtedly determine, that all truly christian affections are attended
   with such a spirit: and that this is the natural tendency of the fear
   and hope, the sorrow and the joy, the confidence and the zeal of true
   Christians.

   None will understand me, that true Christians have no remains of a
   contrary spirit, and can never, in any instances, be guilty of a
   behaviour not agreeable to such a spirit. But this I affirm, and shall
   affirm until I deny the Bible to be any thing worth, that every thing
   in Christians that belongs to true Christianity, is of this tendency,
   and works this way; and that there is no true Christian upon earth, but
   is so under the prevailing power of such a spirit, that he is properly
   denominated from it, and it is truly and justly his character.
   Therefore, ministers and others have no warrant from Christ to
   encourage persons of a contrary character and behaviour, to think they
   are converted, because they tell a fair story of illuminations and
   discoveries. In so doing, they would set up their own wisdom against
   Christ's, and judge against that rule by which Christ has declared all
   men should know his disciples. Some persons place religion so much in
   certain transient illuminations and impressions, (especially if they
   are in such a particular method,) and so little in the spirit and
   temper, that they greatly deform religion, and form notions of
   Christianity quite different from what it is, as delineated in the
   Scriptures. The Scripture knows no true Christians, of a sordid,
   selfish, cross, and contentious spirit. Nothing can be a greater
   absurdity, than a morose, hard, close, high-spirited, spiteful, true
   Christian. We must learn the way of bringing men to rules; and not
   rules to men, and so strain the rules of God's word, in order to take
   in ourselves, and some of our neighbours, until we make them wholly of
   none effect

   It is true, allowances must be made for men's natural temper; but we
   must not allow men, that once were wolves and serpents, to be now
   converted, without any remarkable change in the spirit of their mind.
   The change made by true conversion, is wont to be most remarkable, with
   respect to the past notorious wickedness of the person. Grace has as
   great a tendency to restrain and mortify such sins, as are contrary to
   the spirit that has been spoken of, as it has to mortify drunkenness or
   lasciviousness. Yea, the Scripture represents the change wrought by
   gospel-grace, as especially appearing in an alteration of the former
   sort; Isa. xi. 6-9. "The wolf shall dwell with the lamb, and the
   leopard shall lie down with the kid: and the calf, and the young lion,
   and the fading together, and a little child shall lead them. And the
   cow and the bear shall feed, their young ones shall lie down together:
   and the lion shall eat straw like the ox. And the sucking child shall
   play on the hole of the asp, and the weaned child shall put his hand on
   the cockatrice' den. They shall not hurt nor destroy in all my holy
   mountain: for the earth shall be full of the knowledge of the Lord, as
   the waters cover the sea." And to the same purpose is Isa. lxv. 25.
   Accordingly we find, that in the primitive times of the christian
   church, converts were remarkably changed in this respect; Tit. iii. 3,.
   &c. "For we ourselves also were sometimes foolish, disobedient,
   deceived, serving divers lusts and pleasures, living in malice and
   envy, hateful, and hating one another. But after that the kindness and
   love of God our Saviour toward man appeared,--he saved us by the
   washing of regeneration, and renewing of the Holy Ghost." And Col. iii.
   7, 8. "In the which ye also walked some time, when ye lived in them.
   But now ye also put off all these; anger, wrath, malice, blasphemy,
   filthy communication out of your mouth."
     __________________________________________________________________

   [508] Mr. Shepard, speaking of hypocrites affecting applause, says,
   "Hence men forsake their friends, and trample under foot the scorns of
   the world; they have credit elsewhere. To maintain their interest in
   the love of godly men, they will suffer much." Parable of Ten Virgins.
   Part I. p. 180.

   [509] Psal. xxxvii. 21.

   [510] Psal. cxii. 5.
     __________________________________________________________________

      SECT. IX.

   Gracious affections soften the heart, and are attended with a christian
   tenderness of spirit.

   False affections, however persons may seem to be melted by them while
   they are new, have a tendency in the end to harden the heart. A
   disposition to some kind of passions may be established; such as imply
   self-seeking, self-exaltation, and opposition to others. But false
   affections, with the delusion that attends them, finally tend to
   stupify the mind, and shut it up against those affections wherein
   tenderness of heart consists. The effect of them at last is, that
   persons in the settled frame of their minds, become less affected with
   their present and past sins, and less conscientious with respect to
   future sins; less moved with the warnings and cautions of God's word,
   or chastisements in his providence; more careless of the frame of their
   hearts, and the manner and tendency of their behaviour; less
   quick-sighted to discern what is sinful, and less afraid of the
   appearance of evil, than they were while under legal awakenings and
   fears of hell. Now they have been the subjects of impressions and
   affections, have a high opinion of themselves, and look on their state
   to be safe, they can be much more easy than before, though living in
   the neglect of duties that are troublesome and inconvenient.--They are
   much more slow and partial in complying with difficult commands; and
   are not alarmed at the appearance of their own defects and
   transgressions. They are emboldened to favour themselves more, with
   respect to the labour and painful exactness in their walk, and more
   easily yield to temptations, and the solicitations of their lusts; and
   have far less care of their behaviour, when they come into the holy
   presence of God, in the time of public or private worship. Formerly it
   may be, under legal convictions, they took much pains in religion, and
   denied themselves in many things: but now, thinking themselves out of
   the danger of hell, they very much put off the burden of the cross, and
   save themselves the trouble of difficult duties, allowing themselves
   more of the enjoyment of their ease and lusts.

   Such persons as these, instead of embracing Christ as their Saviour
   from sin, trust in him as the saviour of their sins; instead of flying
   to him as their refuge from their spiritual enemies, they make use of
   him as the defence of their spiritual enemies, from God, and to
   strengthen them against him. They make Christ the minister of sin, the
   great officer and vicegerent of the devil, to strengthen his interest,
   and make him above all things in the world strong against jehovah; so
   that they may sin against him with good courage, and without any fear,
   being effectually secured from restraints by his most solemn warnings"
   and most awful threatenings. They trust in Christ to preserve to them
   the quiet enjoyment of their sins, and to be their shield to defend
   them from God's displeasure; while they come close to him, even to his
   bosom, the place of his children, to fight against him, with their
   mortal weapons, hid under their skirts. [511] However, some of these,
   at the same time, make a great profession of love to God, and assurance
   of his favour, and great joy in tasting the sweetness of his love.

   After this manner they trusted in Christ, of whom the apostle Jude
   speaks, who crept in among the saints unknown; but were really "ungodly
   men, turning the grace of God into lasciviousness,". Jude 4. These are
   they that trust in their being righteous; and because God has promised
   that the righteous shall surely live, or certainly be saved, are
   therefore emboldened to commit iniquity, whom God threatens in Ezek.
   xxxiii. 13. "When I shall say to the righteous, that he shall surely
   live: if he trust to his own righteousness, and commit iniquity; all
   his righteousness shall not be remembered, but for his iniquity that he
   hath committed, he shall die for it."

   Gracious affections are of a quite contrary tendency; they turn a heart
   of stone more and more into a heart of flesh. Holy love and hope are
   principles vastly more efficacious upon the heart, to make it tender,
   and to fill it with a dread of sin, or whatever might displease and
   offend God; and to engage it to watchfulness, and care, and strictness,
   than a slavish fear of hell. Gracious affections, as was observed
   before, flow out of a contrite heart, or (as the word signifies) a
   bruised heart, bruised and broken with godly sorrow; which makes the
   heart tender, as bruised flesh is tender, and easily hurt. Godly sorrow
   has much greater influence to make the heart tender, than mere legal
   sorrow from selfish principles.

   The tenderness of the heart of a true Christian, is elegantly signified
   by our Saviour, in his comparing such a one to a little child. The
   flesh of a little child is very tender: so is the heart of one that is
   new-born. This is also represented in what we are told of Naaman's cure
   of his leprosy, by his washing in Jordan, by the direction of the
   prophet; which was undoubtedly a type of the renewing of the soul, by
   washing in the laver of regeneration. We are told, 2 Kings v. 14. that
   "he went down, and dipped himself seven times in Jordan, according to
   the saying of the man of God; and his flesh came again like unto the
   flesh of a little child." Not only is the flesh of a little child
   tender, but his mind is tender. A little child has his heart easily
   moved, wrought upon, and bowed: so is a Christian in spiritual things.
   A little child is apt to be affected with sympathy, to weep with them
   that weep, and cannot well bear to see others in distress: so it is
   with a Christian; John xi. 35. Rom. xii. 15. 1 Cor. xii. 26. A little
   child is easily won by kindness: so is a Christian. A little child is
   easily affected with grief at temporal evils, his heart is melted, and
   he falls a-weeping; thus tender is the heart of a Christian, with
   regard to the evil of sin. A little child, is easily affrighted at the
   appearance of outward evils, or any thing that threatens its hurt: so
   is a Christian apt to be alarmed at the appearance of moral evil, and
   any thing that threatens the hurt of the soul. A little child when it
   meets enemies, or fierce beasts, is not apt to trust its own strength,
   but flies to its parents: for refuge so a saint is not self-confident
   in engaging spiritual enemies, but flies to Christ. A little child is
   apt to be suspicious of evil in places of danger, afraid in the dark,
   afraid when left solitary, or far from home: so is a saint apt to be
   sensible of his spiritual dangers, jealous of himself, full of fear
   when he cannot see his way plain before him, afraid to be left alone,
   and to be at a distance from God; Prov. xxviii. 14. "Happy is the man
   that feareth alway; but he that hardeneth his heart, shall fall into
   mischief." A little child is apt to be afraid of superiors, and to
   dread their anger, and tremble at their frowns and threatenings: so is
   a true saint with respect to God; Psal. cxix. 120. "My flesh trembleth
   for fear of thee, and I am afraid of thy judgments." Isa. lxvi. 2. "To
   this man will I look, even to him that is poor, and trembleth at my
   word." Ver. 5. "Hear ye the word of the Lord, ye that tremble at his
   word." Ezra ix 4. "Then were assembled unto me every one that trembled
   at the words of the God of Israel." Chap. x. 3. "According to the
   counsel of my lord, and of those that tremble at the commandment of our
   God." A little child approaches superiors with awe: so do the saints
   approach God with holy awe and reverence; Job xiii. 11. "Shall not his
   excellency make you afraid? and his dread fall upon you?" Holy fear is
   so much the nature of true godliness, that it is called in Scripture by
   no other name more frequently, than the fear of God.

   Hence gracious affections do not tend to make men bold, forward, noisy,
   and boisterous; but rather to speak trembling; Hos. xiii. 1. "When
   Ephraim spake trembling, he exalted himself in Israel; but when he
   offended in Baal, he died." It tends to clothe them with a kind of holy
   fear in all their behaviour towards God and man; agreeable to Psal. ii.
   11. 1 Pet. iii. 15. 2 Cor. vii. 15. Eph. vi. 5. 1 Pet. iii. 2. Rom. xi.
   20.

   But, is there no such thing as a holy boldness in prayer, and the
   duties of divine worship? There is doubtless such a thing; and it is
   chiefly to be found in eminent saints, persons of great degrees of
   faith and love. But this holy boldness is not in the least opposite to
   reverence; though it be to disunion and servility. It abolishes or
   lessens that disposition which arises from moral distance or
   alienation; and also distance of relation, as that of a slave: but not
   at all, that which becomes the natural distance, whereby we are
   infinitely inferior. No boldness in poor sinful worms of the dust, who
   have a right view of God and themselves, will prompt them to approach
   God with less fear and reverence, than spotless and glorious angels in
   heaven, who cover their faces before his throne, Isa. vi. 1,. &c.
   Rebecca, (who in her marriage with Isaac, in almost all its
   circumstances, was manifestly a great type of the church, the spouse of
   Christ,) when she meets Isaac, alights from her camel, takes a vail,
   and covers herself; although she was brought to him as his bride, to be
   with him, in the nearest relation, and most intimate union. [512]
   Elijah, that great prophet, who had so much holy familiarity with God,
   at a time of special nearness to him, even when he conversed with him
   in the mount, wrapped his face in his mantle. Which was not because he
   was terrified with any servile fear, by the terrible wind, and
   earthquake, and fire; but after these were all over, and God spake to
   him as a friend, in a still small voice; 1 Kings xix. 12, 13. "And
   after the fire, a still small voice; and it was so, when Elijah heard
   it, he wrapped his face in his mantle." And Moses, with whom God spake
   face to face, as a man speaks with his friend, and who was
   distinguished above all the prophets, in the familiarity with God to
   which he was admitted--at a time when he was brought nearest of all,
   when God showed him his glory in that same mount, where he afterwards
   spake to Elijah--"made haste, and bowed his head towards the earth, and
   worshipped,". Exod. xxxiv. 8. There is in some persons a most
   unsuitable and unsufferable boldness, in their addresses to the great
   jehovah--an affectation of holy boldness, and ostentation of eminent
   nearness and familiarity--the very thoughts of which would make them
   shrink into nothing, with horror and confusion, if they saw the
   distance that is between God and them. They are like the Pharisee, that
   boldly drew near, in confidence of his own eminence in holiness.
   Whereas, if they saw their vileness, they would be more like the
   publican, that "stood afar off, and durst not so much as lift up his
   eyes to heaven: but smote upon his breast, saying, God be merciful to
   me a sinner." It becomes such sinful creatures as we, to approach a
   holy God (although with faith, and without terror, yet) with
   contrition, penitent shame, and confusion of face. It is foretold that
   this should be the disposition of the church, at the time of her
   highest privileges on earth, in her latter day of glory, when God
   should remarkably comfort her, by revealing to her his covenant-mercy;
   Ezek. xvi. 60,. &c. "I will establish unto thee an everlasting
   covenant. Then thou shalt remember thy ways, and be ashamed. And I will
   establish my covenant with thee, and thou shalt know that I am the
   Lord: that thou mayest remember and be confounded, and never open thy
   mouth any more because of thy shame, when I am pacified toward thee for
   all that thou hast done, saith the Lord God." The woman we read of in
   the 7th chapter of Luke., who was an eminent saint and had much of that
   true love which casts out fear, (by Christ's own testimony, ver. 47.)
   approached Christ in an acceptable manner when she came with humble
   modesty, reverence, and shame. She stood at his feet, weeping behind
   him, as not being fit to appear before his face, and washed his feet
   with her tears.

   One reason why gracious affections are attended with this tenderness of
   spirit, is, that true grace tends to promote convictions of conscience.
   Persons are wont to have some convictions of conscience before they
   have any grace: and if afterwards they are truly converted, have true
   repentance, joy, and peace in believing; this has a tendency to put an
   end to terrors, but has no tendency to put an end to convictions of
   sin; it rather increases them. Grace does not stupify a man's,
   conscience; but makes it more sensible, more easily and thoroughly to
   discern the sinfulness of that which is sinful, and to receive a
   greater conviction of the heinous and dreadful nature of sin. The
   conscience becomes susceptive of a quicker and deeper sense of sin, and
   the man is more convinced of his own sinfulness, and the wickedness of
   his heart; consequently grace has a tendency to make him more jealous
   of his heart. Grace tends to give the soul a further and better
   conviction of the same things concerning sin, that it was convinced of
   under a legal work of the Spirit; viz. its great contrariety to the
   will, and law, and honour of God, the greatness of God's hatred of it,
   and displeasure against it, and the dreadful punishment it exposes to
   and deserves. And not only so, but it convinces the soul of something
   further concerning sin, of which it saw nothing, while only under legal
   convictions; and that is, the infinitely hateful nature of sin, and its
   dreadfulness upon that account. And this makes the heart tender with
   respect to sin; like David's heart, that smote him when he had cut off
   Saul's skirt. The heart of a true penitent is like a burnt child that
   dreads the fire. Whereas, on the contrary, he that has had a
   counterfeit repentance, and false comforts and joys, is like iron that
   has been suddenly heated and quenched; it becomes much harder than
   before. A false conversion puts an end to convictions of conscience;
   and so, either takes away or much diminishes that conscientiousness
   which was manifested under a work of the law.

   All gracious affections have a tendency to promote this christian
   tenderness of heart. Not only godly sorrow, but even a gracious joy
   does this. Psal. ii. 11. "Serve the Lord with fear, and rejoice with
   trembling." As also a gracious hope; Psal. xxxiii. 18. "Behold, the eye
   of the Lord is upon them that fear him; upon them that hope in his
   mercy." And Psal. cxlvii. 11. "The Lord taketh pleasure in them that
   fear him, in those that hope in his mercy." Yea, the most confident and
   assured hope, that is truly gracious, has this tendency. The higher a
   holy hope is raised, the more there is of this christian tenderness.
   The banishing of servile fear by a holy assurance, is attended with a
   proportionable increase of a reverential fear. The diminishing of the
   fear of God's displeasure in future punishment, is attended with a
   proportionable increase of fear of his displeasure itself; a diminished
   fear of hell, with an increase of the fear of sin. The vanishing of
   jealousies concerning the person's state, is attended with a
   proportionable increase of jealousy of his heart, in a distrust of its
   strength, wisdom, stability, faithfulness, &c. The less apt he is to be
   afraid of natural evil--having his heart fixed, trusting in God, and
   so, not afraid of evil tidings--the more apt is he to be alarmed with
   the appearance of moral evil, or the evil of sin. As he has more holy
   boldness, so he has less of self-confidence, or a forward assuming
   boldness, and more modesty. As he is more sure than others of
   deliverance from hell, so he has a greater sense of its desert. He is
   less apt than others to be shaken in faith; but more apt to be moved
   with solemn warnings, with God's frowns, and with the calamities of
   others. He has the firmest comfort, but the softest heart: richer than
   others, but poorest of all in spirit. He is the tallest and strongest
   saint, but the least and tenderest child among them.+
     __________________________________________________________________

   [511] "These are hypocrites that believe, but fail in regard of the use
   of the gospel, and of the Lord Jesus. And these we read of, Jude 3.
   viz. of some men that did turn grace into wantonness. For therein
   appears the exceeding evil of a man's heart, that not only the law, but
   also the glorious gospel of the Lord Jesus, works in him all manner of
   unrighteousness. And it is too common for men at the first work of
   conversion. On then to cry for grace and Christ, and afterwards grow
   licentious, live and lie in the breach of the law, and take their
   warrant for their course from the gospel."-- Shepard's Parable, Part I.
   p. 126. Again, p. 232. Mr. Shepard speaks of such hypocrites as those,
   "who, like strange eggs being put into the same nest, where honest men
   have lived, they have been hatched up; and when they are young, keep
   their nest, and live by crying and opening their mouths wide after the
   Lord, and the food of his word; but when their wings are grown, and
   they have got some affections, some knowledge, some hope of mercy, are
   hardened thereby to fly from God." And adds, "Can that man be good,
   whom God's grace makes worse?" Again. Part II. p. 167. "When men fly to
   Christ in times of peace, that so they may preserve their sins with
   greater peace of conscience; so that sin makes them fly to Christ, as
   well as misery; not that they may destroy and abolish sin, but they may
   be preserved in their sins with peace; then men may be said to
   apprehend Christ only by a seeming faith.--Many an heart secretly saith
   this. If I can have my sin, and peace, and conscience quiet for the
   present, and God merciful to pardon it afterward; hence he doth rely
   (as be saith) only on the mercy of God in Christ: and now this hardens
   and blinds him, and makes him secure, and his faith is sermon proof,
   nothing stirs him--And were it not for their faith they should despair,
   but this keeps them up. And now they think if they have any trouble of
   mind, the devil troubles them; and so make Christ and faith protectors
   of sin, not purifiers from sin: which is most dreadful; turning grace
   to wantonness. as they did sacrifice. So these would sin under the
   shadow of Christ, because the shadow is good and sweet, Mic. iii. 11.
   They had subtle sly ends in good duties; for therein may lie a man's
   sin: yet they lean upon the Lord.-- When money-changers came into the
   temple. You have made it a den of thieves. Thieves when hunted fly to
   their den or cave, and there they are secure against all searchers, and
   hue and cries: so here. But Christ whipped them out. So when men are
   pursued with cries and fears of conscience, away to Christ they go as
   to their den: not as saints, to pray and lament out the life of their
   sin there; but to preserve their sins. This is vile; will the Lord
   receive such?"

   [512] Dr. Ames, in his Cases of Conscience, Book III. chap. iv. speaks
   of a holy modesty in the worship of God, is one sign of true humility.
     __________________________________________________________________

      SECT. X.

   Another thing wherein those affections that are truly gracious and
   holy, differ from those that are false, is beautiful symmetry and
   proportion.

   Not that the symmetry of the virtues and gracious affections of the
   saints, in this life, is perfect: it oftentimes is in many things
   defective, through the imperfection of grace, want of proper
   instructions, errors in judgment, some particular unhappiness of
   natural temper, defects in education, and many other disadvantages that
   might be mentioned. But yet there is in no wise that monstrous
   disproportion in gracious affections, and the various parts of true
   religion in the saints, that is very commonly to be observed in the
   false religion and counterfeit graces of hypocrites.

   In the truly holy affections of the saints is found that proportion,
   which is the natural consequence of the universality of their
   sanctification. They have the whole image of Christ upon them: they
   have put off the old man, and have put on the new man entire in all his
   parts and members. It hath pleased the Father that in Christ all
   fulness should dwell: there is in him every grace; he is full of grace
   and truth: and they that are Christ's of his fulness receive, and grace
   for grace; (John i. 14, 16.) There is every grace in them which is in
   Christ: grace for grace; that is, grace answerable to grace: there is
   no grace in Christ, but there is its image in believers to answer it.
   The image is a true image; and there is something of the same beautiful
   proportion in the image, which is in the original; there is feature for
   feature, and member for member. There is symmetry and beauty in God's
   workmanship. The natural body which God hath made, consists of many
   members; and all are in a beautiful proportion: so the new man consists
   of various graces and affections. The body of one that was born a
   perfect child, may fail of exact proportion through distemper,
   weakness, or injury of some of its members; yet the disproportion is in
   no measure like that of those who are born monsters.

   It is with hypocrites, as it was with Ephraim of old, at a time when
   God greatly complains of their hypocrisy; Hos. vii. 8. "Ephraim is a
   cake not turned," half roasted and half raw: there is commonly no
   manner of uniformity in their affections. There is in many of them a
   great partiality, with regard to the several kinds of religious
   affections; great affections in some things, and no proportion in
   others. A holy hope and holy fear go together in the saints, Psal.
   xxxiii. 18. and cxlvii. 11. But in some of these there is the most
   confident hope, while they are void of reverence, self-jealousy, and
   caution, and while they to a great degree cast off fear. In the saints,
   joy and holy fear go together, though the joy be never so great: as it
   was with the disciples, in that joyful morning of Christ's
   resurrection, Matt. xxviii. 8. "And they departed quickly from the
   sepulchre, with fear and great joy." [513] But many of these rejoice
   without trembling: their joy is truly opposite to godly fear.

   But particularly, one great difference between saints and hypocrites is
   this, that the joy and comfort of the former is attended with godly
   sorrow and mourning for sin. They have not only sorrow to prepare them
   for their first comfort, but after they are comforted, and their joy is
   established. As it is foretold of the church of God, that they should
   mourn and loathe themselves for their sins, after they were returned
   from the captivity, and were settled in the land of Canaan, the land of
   rest, the land flowing with milk and honey, Ezek. xx. 42, 43. "And ye
   shall know that I am the Lord, when I shall bring you into the land of
   Israel, into the country for the which I lifted up mine hand to give it
   to your fathers. And there shall ye remember your ways, and all your
   doings, wherein ye have been defiled, and ye shall loathe yourselves in
   your own sight, for all your evils that ye have committed;" (also Ezek.
   xvi. 61-63.) A true saint is like a little child in this respect: he
   never had any godly sorrow before he was born again; but since, has it
   often in exercise. A little child, before it is born, and while it
   remains in darkness, never cries; but as soon as ever it sees the
   light, it begins to cry; and thenceforward is often crying. Although
   Christ hath borne our griefs, and carried our sorrows, so that we are
   freed from the sorrow of punishment, and may now sweetly feed upon the
   comforts Christ hath purchased for us; yet that hinders not but that
   our feeding on these comforts should be attended with the sorrow of
   repentance. Thus of old, the children of Israel were commanded evermore
   to feed upon the paschal lamb with bitter herbs. [514] True saints are
   spoken of in Scripture, not only as those that have mourned for sin,
   but as those that do mourn, whose manner it is still to mourn; Matt. v.
   4. "Blessed are they that mourn: for they shall be comforted."

   Not only is there often in hypocrites, an essential deficiency, as to
   the various kinds of religious affections; but also a strange
   partiality and disproportion, in the same affections, with regard to
   different objects.--Thus as to the affection of love, some make high
   pretences, and a great show of love to God and Christ, and it may be
   have been greatly affected with what they have heard or thought
   concerning them: but they have not a spirit of love and benevolence
   towards men, but are disposed to contention, envy, revenge, and
   evil-speaking; and will, it may be, suffer an old grudge to rest in
   their bosoms towards a neighbour for seven years together, if not twice
   seven years; living in real ill-will and bitterness of spirit towards
   him. And it may be in their dealings with their neighbours, they are
   not very strict and conscientious in observing the rule of doing to
   others, as they would that they should do to them: 1 John iv. 20. "If a
   man say, I love God, and hateth his brother, he is a liar: for he that
   loveth not his brother whom he hath seen, how can he love God whom he
   hath not seen?" On the other hand, there are others who appear as if
   they had a great deal of benevolence to men, who are very good-natured
   and generous in their way; but have no love to God.

   And as to love to men, there are some who have flowing affections to
   some; but their love is far from being of so extensive and universal a
   nature, as a truly christian love is.--They are full of dear affections
   to some, and full of bitterness towards others. They are knit to their
   own party, those who approve, those who love, and admire them; but are
   fierce against those that oppose and dislike them. Matt. v. 45, 46. "Be
   like your Father which is in heaven; for he maketh his sun to rise on
   the evil and on the good. For if ye love them which love you, what
   reward have ye? do not even the publicans the same?" Some show a great
   affection to their neighbours, and pretend to be ravished with the
   company of the children of God abroad: but at the same time are
   uncomfortable and churlish towards their near relations at home, and
   are very negligent of relative duties. And as to the great love to
   sinners and opposers of religion, and the great concern for their
   souls, that some express, even to extreme agony --singling out a
   particular person from among a multitude for its object--while at the
   same time there is no general compassion to sinners in equally
   miserable circumstances, but what is in a monstrous disproportion; this
   seems not to be of the nature of a gracious affection. Not that I
   suppose it to be at all strange, that pity to the perishing souls of
   sinners should be to a degree of agony, if other things are answerable;
   or that a truly gracious compassion to souls should be exercised much
   more to some persons than others who are equally miserable, especially
   on some particular occasions. Many things may happen to fix the mind,
   and affect the heart, with respect to a particular person, at such a
   juncture; and without doubt some saints have been in great distress for
   the souls of particular persons, so as to be, as it were, in travail
   for them. But when persons appear, at particular times, in agonies for
   the soul of some single person, far beyond what has been usual in
   eminent saints, but appear to be far inferior to them in a spirit of
   meek and fervent love, charity, and compassion to mankind in general; I
   say, such agonies are greatly to be suspected, because the Spirit of
   God is wont to give graces and gracious affections in a beautiful
   symmetry and proportion.

   And as there is a monstrous disproportion in the love of some, in its
   exercises towards different persons, so there is in their seeming
   exercises of love towards the same persons. Some men show a love to
   others as to their outward man, they are liberal of their worldly
   substance, and often give to the poor; but have no love to or concern
   for the soul of men. Others pretend a great love to men's souls, but
   are not compassionate and charitable towards their bodies. To make a
   great show of love, pity, and distress for souls, costs them nothing;
   but in order to show mercy to men's bodies, they must part with money.
   But a true christian love to our brethren, extends both to their souls
   and bodies; and herein is like the love and compassion of Jesus Christ.
   He showed mercy to men's souls, by laboriously preaching the gospel to
   them; and to their bodies, in going about doing good, healing all
   manner of sickness and diseases among the people. We have a remarkable
   instance of Christ's compassion at once both to men's souls and bodies,
   in Mark vi. 34,. &c. "And Jesus, when he came out, saw much people, and
   was moved with compassion toward them, because they were as sheep not
   having a shepherd: and he began to teach them many things." Here was
   his compassion to their souls. And in the sequel, we have an account of
   his compassion to their bodies; he fed five thousand of them with five
   loaves and two fishes, because they had been a long while having
   nothing to eat. And if the compassion of professing Christians towards
   others does not work in the same ways, it is a sign that it is no true
   christian compassion.

   And furthermore, it is a sign that affections are not of the right
   sort, if persons seem to be much affected with the bad qualities of
   their fellow-Christians, (as the coldness and lifeliness of other
   saints,) but are in no proportion affected with their own defects and
   corruptions. A true Christian may be affected with the coldness and
   unsavouriness of other saints, and may mourn much over it: but at the
   same time, he is not so apt to be affected with the badness of any
   body's heart, as his own; this is most in his view; this he is most
   quick-sighted to discern; to see its aggravations, and to condemn. A
   lesser degree of virtue will bring him to pity himself, and be
   concerned at his own calamities, than is needful rightly to be affected
   with those of others; and if men have not attained to the less, we may
   determine they never attained to the greater.

   And here by the way, I would observe, that it may be laid down as a
   general rule, That if persons pretend to high attainments in religion,
   who have never yet arrived to the lesser, it is a sign of a vain
   pretence. If persons pretend, that they have got beyond mere morality,
   to live a spiritual and divine life; but really have not come to be so
   much as moral persons: or pretend to be greatly affected with the
   wickedness of their hearts, and are not affected with the palpable
   violations of God's commands in their practice, which is a lesser
   attainment, their pretences are vain. If they pretend to be brought to
   be even willing to be damned for the glory of God, but have no
   forwardness to suffer a little in their estates and names, and worldly
   convenience, for the sake of their duty: or finally pretend that they
   are not afraid to venture their souls upon Christ, and commit their all
   to God, trusting to his bare word, and the faithfulness of his
   promises, for their eternal welfare; but at the same time, have not
   confidence enough in God, to dare to trust him with a little of their
   estates, bestowed to pious and charitable uses: I say, when it is thus
   with persons, their pretences are manifestly vain. He that is on a
   journey, and imagines he has got far beyond such a place in his road,
   and never yet came to it, must be mistaken. He has not yet arrived at
   the top of the hill, who never yet got half-way thither. But this by
   the way.

   What has been observed of the affections of love, is applicable also to
   other religious affections. Those that are true, extend in some
   proportion to their due and proper objects: but the false, are commonly
   strangely disproportionate. So it is with religious desires and
   longings; these in the saints, are toward those things that are
   spiritual and excellent in general, and in some proportion to their
   excellency, importance, or necessity, or the near concern they have in
   them: but in false longings, it is often far otherwise. They will
   strangely run, with impatient vehemence, after something of less
   importance, when other things of greater importance are neglected. Thus
   for instance, some persons are attended with a vehement inclination, an
   unaccountably violent pressure, to declare to others what they
   experience, and to exhort them; when there is at the same time no
   inclination, in any proportionable measure, to other things, to which
   true Christianity has as great, yea, a greater tendency; as pouring out
   the soul before God in secret, earnest prayer and praise to him, more
   conformity to him, living more to his glory, &c. We read in Scripture
   of groanings that cannot be uttered, and soul-breakings for the longing
   it hath; and longings, thirstings, and pantings, much more frequently
   to these latter things, than the former.

   And so as to hatred and zeal; when these are from right principles,
   they are against sin in general, in some proportion to the degree of
   sinfulness; "I hate every false way." [515] So ver. 128. But a false
   hatred and zeal against sin, is against some particular sin only. Thus
   some seem to be very zealous against profaneness, and pride in apparel,
   who themselves are notorious for covetousness, closeness, and it may be
   backbiting, envy towards superiors, turbulency of spirit towards
   rulers, and rooted ill-will to those who have injured them. False zeal
   is against the sins of others; while he that has true zeal, exercises
   it chiefly against his own sins; though he shows also a proper zeal
   against prevailing and dangerous iniquity in others. Some pretend to
   have a great abhorrence of their own inward corruption; and yet make
   light of sins in practice, and seem to commit them without much
   restraint or remorse; though these imply sin, both in heart and life.

   As there is a much greater disproportion in the exercises of false
   affections, than of true, as to different objects; so there is also, as
   to different times. For although true Christians are not always
   alike--yea, there is very great difference, at different times, and the
   best have reason to be greatly ashamed of their unsteadiness--yet there
   is in no wise the instability and inconstancy of the false-hearted, in
   those who are true virgins, that follow the Lamb whithersoever he
   goeth. The righteous man is truly said to be one whose heart is fixed,
   trusting in God, (Psal. cxii. 7.) and whose heart is established with
   grace; (Heb. xiii. 9.) Job xvii. 9. "The righteous shall hold on his
   way, and he that hath clean hands shall wax stronger and stronger." It
   is spoken of as a note of the hypocrisy of the Jewish church, that they
   were as a swift dromedary, traversing her ways.

   If therefore persons are religious only by fits and starts, if they now
   and then seem to be raised up to the clouds in their affections, and
   then suddenly fall down again, lose all, and become quite careless and
   carnal, and this is their manner of carrying on religion; if they
   appear greatly moved, and mightily engaged in religion, only in
   extraordinary seasons--as in the time of a remarkable out-pouring of
   the Spirit, or other uncommon dispensations of Providence, or upon the
   real or supposed receipt of some great mercy, &c.--but quickly return
   to such a frame, that their hearts are chiefly upon other things, and
   the prevailing stream of their affections is ordinarily towards the
   things of this world, they clearly evince their unsoundness. When they
   are like the children of Israel in the wilderness, who had their
   affections highly raised by what God had done for them at the Red sea,
   and sang his praises, and soon fell a lusting after the flesh-pots of
   Egypt; but then again when they came to mount Sinai, and saw the great
   manifestations God made of himself there, seemed to be greatly engaged
   again, and mightily forward to enter into covenant with God, saying,
   All that the Lord hath spoken will we do, and be obedient, but then
   quickly made them a golden calf; I say, when it is thus with persons,
   it is a sign of the unsoundness of affections. [516] They are like the
   waters in the time of a shower of rain, which, during the shower, and a
   little after, run like a brook, and flow abundantly; but are presently
   quite dry: and when another shower comes, then they will flow again.
   Whereas a true saint is like a stream from a living spring; which
   though it may be greatly increased by a shower of rain, and diminished
   in time of drought, yet constantly runs: (John iv. 14. "The water that
   I shall give him, shall be in him a well of water, springing up," &c.)
   or like a tree planted by such a stream, that has a constant supply at
   the root, and is always green, even in time of the greatest drought;
   Jer. xvii. 7, 8. "Blessed is the man that trusteth in the Lord, and
   whose hope the Lord is. For he shall be as a tree planted by the
   waters, and that spreadeth out her roots by the river, and shall not
   see when heat cometh, but her leaf shall be green, and shall not be
   careful in the year of drought, neither shall cease from yielding
   fruit." Many hypocrites are like comets, that appear for a while with a
   mighty blaze; but are very unsteady and irregular in their motion, (and
   are therefore called wandering stars, Jude 13.) their blaze soon
   disappears, and they appear but once in a great while. But true saints
   are like the fixed stars, which, though they rise and set, and are
   often clouded, yet are stedfast in their orb, and shine with a constant
   light. Hypocritical affections are like a violent motion; as that of
   the air moved with winds, (Jude 12.) But gracious affections are more a
   natural motion; like the stream of a river, which, though it has many
   turns, may meet with obstacles, and run more freely and swiftly in some
   places than others; yet in the general, with a steady and constant
   course, tends the same way, until it gets to the ocean.

   And as there is a strange unevenness and disproportion in false
   affections, at different times; so there often is in different places.
   Some are greatly affected when in company; but have nothing that bears
   any manner of proportion to it in secret, in close meditation, prayer
   and conversing with God when alone, and separated from all the world.
   [517] A true Christian doubtless delights in religious fellowship and
   christian conversation, and finds much to affect his heart in it; but
   he also delights at times to retire from all mankind, to converse with
   God in solitude. And this also has its peculiar advantages for fixing
   his heart, and engaging his affections. True religion disposes persons
   to be much alone in solitary places, for holy meditation and prayer. So
   it wrought in Isaac, Gen. xxiv. 63. And which is much more, so it
   wrought in Jesus Christ. How often do we read of his retiring into
   mountains and solitary places, for holy converse with his Father! It is
   difficult to conceal great affections, but yet gracious affections are
   of a much more silent and secret nature, than those that are
   counterfeit. So it is with the gracious sorrow of the saints for their
   own sins. [518] Thus the future gracious mourning of true penitents, at
   the beginning of the latter-day glory, is represented as being so
   secret, as to be hidden from the companions of their bosom; Zech. xii.
   12, 13, 14. "And the land shall mourn, every family apart; the family
   of the house of David apart, and their wives apart; the family of the
   house of Nathan apart, and their wives apart; the family of the house
   of Levi apart, and their wives apart; the family of Shimei apart, and
   their wives apart; all the families that remain, every family apart,
   and their wives apart." So it is with their sorrow for the sins of
   others. The saints' pains and travail for the souls of sinners is
   chiefly in secret places; Jer. xiii. 17. "If ye will not hear it, my
   soul shall weep in secret places for your pride, and mine eye shall
   weep sore, and run down with tears, because the Lord's flock is carried
   away captive." So it is with gracious joys: they are hidden manna, in
   this respect, as well as others, Rev. ii. 17.. The psalmist seems to
   speak of his sweetest comforts, as those which he had in secret; Psal.
   lxiii. 5, 6. "My soul shall be satisfied, as with marrow and fatness;
   and my mouth shall praise thee with joyful lips: when I remember thee
   upon my bed, and meditate on thee in the night-watches." Christ calls
   forth his spouse away from the world into retired places, that he may
   give her his sweetest love; Cant. vii. 11, 12. "Come, my beloved, let
   us go forth into the field; let us lodge in the villages;--there will I
   give thee my loves." The most eminent divine favours which the saints
   obtained, that we read of in Scripture, were in their retirement. The
   principal manifestations that God made of himself, and his
   covenant-mercy to Abraham, were when he was alone, apart from his
   numerous family; as any one will judge that carefully reads his
   history. Isaac received that special gift of God, Rebekah, who was so
   great a comfort to him, and by whom he obtained the promised seed,
   walking alone, meditating in the field. Jacob was retired for secret
   prayer, when Christ came to him; and he wrestled with him, and obtained
   the blessing. God revealed himself to Moses in the bush, when he was in
   a solitary place in the desert, in mount Horeb, Exod. iii. And
   afterwards, when God showed him his glory, and he was admitted to the
   highest degree of communion with God that ever he enjoyed; he was
   alone, in the same mountain, and continued there forty days and forty
   nights, and then came down with his face shining. God came to those
   great prophets, Elijah and Elisha, and conversed freely with them,
   chiefly in their retirement. Elijah conversed alone with God at mount
   Sinai, as Moses did. And when Jesus Christ had his greatest prelibation
   of his future glory when he was transfigured; it was not when he was
   with the multitude, or with the twelve disciples, but retired into a
   solitary place in a mountain, with only three select disciples, whom he
   charged that they should tell no man, until he was risen from the dead.
   When the angel Gabriel came to the blessed virgin, and when the Holy
   Ghost came upon her, and the power of the Highest overshadowed her, she
   seems to have been alone, in this matter hid from the world; her
   nearest and dearest earthly friend Joseph, who had betrothed her, knew
   nothing of the matter. And she that first partook of the joy of
   Christ's resurrection, was alone with Christ at the sepulchre, John xx.
   And when the beloved disciple was favoured with those wonderful visions
   of Christ, and his future dispensations towards the church and the
   world, he was alone in the isle of Patmos. Not but that we have also
   instances of great privileges that the saints have received when with
   others; there is much in christian conversation, and social and public
   worship, tending greatly to refresh and rejoice the hearts of the
   saints. But this is all that I aim at by what has been said, to show
   that it is the nature of true grace, however it loves christian society
   in its place, in a peculiar manner to delight in retirement, and secret
   converse with God. So that if persons appear greatly engaged in social
   religion, and but little in the religion of the closet, and are often
   highly affected when with others, and but little moved when they have
   none but God and Christ to converse with, it looks very darkly upon
   their religion.
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   [513] "Renewed care and diligence follow the sealings of the Spirit.
   Now is the soul at the foot of Christ, as Mary was at the sepulchre,
   with fear and great joy. He that travels the road with a rich treasure
   about him, is afraid of a thief in every bush." Flavel's Sacramental
   Meditation, Med. 4.

   [514] "If repentance accompanies faith, it is no presumption to
   believe. Many know the sin, and hence believe in Christ, trust in
   Christ, and there is an end of their faith. But what confession and
   sorrow for sin? what more love to Christ follows this faith? Truly
   none. Nay, their faith is the cause why they have none. For they think,
   if I trust in Christ to forgive me, he will do it; and there is an end
   of the business. Verily this hedge faith, this bramble-faith, that
   catches hold on Christ, and pricks and scratches Christ, by more
   impenitency, more contempt of him, is mere presumption; which shall one
   day be burnt up and destroyed by the fire of God's Jealousy. Fye upon
   that faith, that serves only to keep a man from being tormented before
   his time! Your sins would be your sorrows, but that your faith quiets
   you. But if faith be accompanied with repentance, mourning for sin,
   more esteem of God's grace in Christ; so that nothing breaks thy heart
   more than the thoughts of Christ's unchangeable love to one so vile,
   and this love makes thee love much, and love him the more; as thy sin
   increaseth, so thou desirest thy love's increase; and now the stream of
   thy thoughts run, how thou mayst live to him that died for thee: this
   was Mary's faith, who sat at Christ's feet weeping, washing them with
   her tears, and loving much, because much was forgiven."--Shepard's
   Sound Believer, p. 128.129. "You shall know godly sorrow (says Dr.
   Preston, in his discourse on Paul's conversion) by the continuance of
   it; it is constant: but worldly sorrow is but a passion of the mind; it
   changes, it lasts not. Though for the present it may be violent and
   strong, and work much outwardly: yet it comes but by fits, and
   continues not: like a land-flood, which violently, for the present,
   overflows the banks; but it will away again; it is not always thus. But
   godly sorrow is like a spring, that still keeps running both winter and
   summer, wet and dry, in heat and cold, early and late. So this godly
   sorrow is the same in a regenerate man still; take him when you will,
   he is still sorrowing for sin. This godly sorrow stands like the centre
   of the earth, which removes not, but still remains." "I am persuaded,
   many a man's heart is kept from breaking and mourning, because of this.
   He saith (it may be) that he is a vile sinner; but I trust in Christ,
   &c. If they do go to Christ to destroy their sin, this makes them more
   secure in their sin. For (say they) I cannot help it, and Christ must
   do all. Whereas faith makes the soul mourn after the Lord the more."
   Shepard's Parable of the Ten Virgins, Part II. p. 168.

   [515] Psal. cxix. 104.

   [516] Dr. Owen (on the Spirit, Book III. chap. ii. § 18.) speaking of a
   common work of the Spirit, says, "This work operates greatly on the
   affections: we have given instances, in fear, sorrow, joy, and delight,
   about spiritual things, that are stirred up and acted thereby: but yet
   it comes short in two things, of a thorough work upon the affections
   themselves. For, 1st, It doth not fix them. And, 2dly, It doth not fill
   them. 1. It is required that our affections be fixed on heavenly and
   spiritual things and true grace will effect it; Col. iii. 1, 2. "If ye
   be risen with Christ, seek those things which are above, where Christ
   sitteth on the right hand of God. Set your affections on things above."
   The joys, the fears, the hopes, the sorrows, with reference to
   spiritual and eternal things, which the work before mentioned doth
   produce, are evanid, uncertain, unstable, not only as to the degrees,
   but as to the very being of them. Sometimes they are as a river ready
   to overflow its banks, men cannot but be pouring them out on all
   occasions; and sometimes as waters that fail, no drop comes from them.
   Sometimes they are hot, and sometimes cold; sometimes up, and sometimes
   down; sometimes all heaven, and sometimes all world; without equality,
   without stability. But true grace fixeth the affections on spiritual
   things. As to the degrees of their exercise, there may be and is in
   them a great variety, according as they may be excited, aided, assisted
   by grace and the means of it; or obstructed and impeded, by the
   interposition of temptations and diversions. But the constant bent and
   inclination of renewed affections, is unto spiritual things; as the
   Scripture every where testifieth, and as experience doth confirm.
   "There is (says Dr. Preston) a certain love, by fits, which God accepts
   not; when men come and offer to God great promises, like the waves of
   the sea, as big as mountains: Oh, they think, they will do much for
   God! But their minds change; and they become as those high waves, which
   at last fall level with the other waters. If a man should proffer thee
   great kindnessesminds change; and they become as those high waves,
   which at last fall level with the other waters. If a man should proffer
   thee great kindnesses; and thou shouldst afterwards come to him to make
   use of him, and he should look strangely upon thee, as if he were never
   acquainted with thee; how wouldst thou esteem of such love? If we are
   now on, now off, in our love. God will not esteem of such love."
   Discourse on the Divine Love of Christ. Mr. Flavel, speaking of these
   changeable professors, says, " These professors have more of the moon
   than of the sun; little light, less beat, and many changes. They
   deceive many, yea, they deceive themselves, but cannot deceive God.
   They want that ballast and establishment in themselves, that would have
   kept them tight and steady." Touchstone of Sincerity, chap. ii. § 2.

   [517] "The Lord is neglected secretly, yet honoured openly; because
   there is no wind in their chambers to blow their sails; and therefore
   there they stand still. Hence many men keep their profession, when they
   lose their affection. They have by the one a name to live, (and that is
   enough,) though their hearts be dead. And hence so long as you love and
   commend them, so long they love you; but if not, they will forsake you.
   They were warm only by another's fire, and hence having no principle of
   life within, soon grow dead. This is the water that turns a Pharisee's
   mill." Shepard's Parable, Part I. p. 180. " The hypocrite (says Mr.
   Flavel) is not for the closet, but the synagogue. Matt vi. 5, 6. It is
   not his meat and drink to retire from the clamour of the world, to
   enjoy God in secret" Touchstone of Sincerity, chap. vii. § 2. Dr. Ames,
   in his Cases of Conscience, Lib. III. chap. v. speaks of it as a thing
   by which sincerity may be known, "That persons be obedient in the
   absence, as well as in the presence, of lookers on; in secret, as well,
   yea more, than in public;" alleging Phil. ii. 12. andMatt vi. 6.

   [518] Mr. Flavel, in reckoning up those things, wherein the sorrow of
   saints is distinguished from the sorrow of hypocrites, about their
   sins, says, "Their troubles for sin are more private and silent
   troubles than others are; their sore runs in the night" Touchstone of
   Sincerity, chap. vi. § 5.
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      SECT. XI.

   Another great and very distinguishing difference is, that the higher
   gracious affections are raised, the more is a spiritual appetite and
   longing of soul after spiritual attainments increased: on the contrary,
   false affections rest satisfied in themselves.

   The more a true saint loves God with a gracious love, the more he
   desires to love him, and the more uneasy is he at his want of love to
   him: the more he hates sin, the more he desires to hate it, and laments
   that he has so much remaining love to it. The more he mourns for sin,
   the more he longs to mourn; the more his heart is broken, the more he
   desires it should be broken. The more he thirsts and longs after God
   and holiness, the more he longs to long, and breathe out his very soul
   in longings after God. The kindling and raising of gracious affections
   is like kindling a flame; the higher it is raised, the more ardent it
   is; and the more it burns, the more vehemently does it tend and seek to
   burn. So that the spiritual appetite after holiness, and an increase of
   holy affections, is much more lively and keen in those that are eminent
   in holiness, than others; and more when grace and holy affections are
   in their most lively exercise, than at other times. It is as much the
   nature of one that is spiritually new-born, to thirst after growth in
   holiness, as it is the nature of a new-born babe to thirst after the
   mother's breast; who has the sharpest appetite, when best in health; 1
   Pet. ii. 2, 3. "As new-born babes, desire the sincere milk of the word,
   that ye may grow thereby: if so be that ye have tasted that the Lord is
   gracious." The most that the saints have in this world, is but a taste,
   a prelibation of that future glory which is their proper fulness; it is
   only an earnest of their future inheritance; (2 Cor. i. 22. and v. 5.
   and Eph. i. 14.) The most eminent saints in this state are but
   children, compared with their future, which is their proper, state of
   maturity and perfection; as the apostle observes, 1 Cor. xiii. 10, 11.
   The greatest eminence and perfection that the saints arrive at in this
   world, has no tendency to satiety, or to abate their desires after
   more; but, on the contrary, makes them more eager to press forwards; as
   is evident by the apostle's words, Phil. iii. 13-15. "Forgetting those
   things which are behind, and reaching forth unto those things which are
   before, I press toward the mark. Let us therefore, as many as be
   perfect, be thus minded."

   The reasons of it are, that the more persons have of holy affections,
   the more they have of that spiritual taste which I have spoken of
   elsewhere; whereby they perceive the excellency, and relish the divine
   sweetness, of holiness. And the more grace they have, while in this
   state of imperfection, the more they see their imperfection and
   emptiness, and distance from what ought to be; and so the more do they
   see their need of grace; as I showed at large before, when speaking of
   the nature of evangelical humiliation. And besides, grace, as long as
   it is imperfect, is of a growing nature, and in a growing state. And we
   see it to be so with all living things, that while they are in a state
   of imperfection, and in their growing state, their nature seeks after
   growth; and so much the more, as they are more healthy and prosperous.
   Therefore the cry of every true grace, is like that cry of true faith,
   Mark ix. 24. "Lord, I believe, help thou my unbelief." And the greater
   spiritual discoveries and affections the true Christian has, the more
   does he become an earnest supplicant for grace, and spiritual food,
   that he may grow; and the more earnestly does he pursue after it, in
   the use of proper means and endeavours; for true and gracious longings
   after holiness, are no idle ineffectual desires.

   But here some may object, How is this consistent with what all allow,
   that spiritual enjoyments are of a soul-satisfying nature?

   I answer, Its being so will appear to be not at all inconsistent with
   what has been said, if it be considered in what manner spiritual
   enjoyments are said to be of a soul-satisfying nature. Certainly they
   are not of a cloying nature, so that he who has any thing of them,
   though but in a very imperfect degree, desires no more. But spiritual
   enjoyments are of a soul-satisfying nature in the following respects.
   1. They in their kind and nature, are fully adapted to the nature,
   capacity, and need of the soul of man. So that those who find them,
   desire no other kind of enjoyments; they sit down fully contented with
   that kind of happiness which they have, desiring no change, nor
   inclining to wander about any more, saying, Who will show us any good?
   the soul is never closed, never weary; but perpetually giving up
   itself, with all its powers, to this happiness. But not that those who
   have something of this happiness, desire no more of the same. 2. They
   are satisfying also in this respect, that they answer the expectation
   of the appetite. When the appetite is high to any thing, the
   expectation is consequently so. Appetite to a particular object,
   implies expectation in its nature. This expectation is not satisfied by
   worldly enjoyments; the man expected to have a great accession of
   happiness, but he is disappointed. But it is not so with spiritual
   enjoyments; they fully answer and satisfy the expectation. 3. The
   gratification and pleasure of spiritual enjoyments is permanent. It is
   not so with worldly enjoyments. They in a sense satisfy particular
   appetites; but the appetite in being satisfied, is glutted, and then
   the pleasure is over: and as soon as that is over, the general appetite
   of human nature after happiness returns; but is empty, and without any
   thing to satisfy it. So that the glutting of a particular appetite,
   does but take away from. and leave empty, the general thirst of nature.
   4. Spiritual good is satisfying, as there is enough in it to satisfy
   the soul, as to the degree, if obstacles were but removed, and the
   enjoying faculty duly applied. There is room enough here for the soul
   to extend itself; here is an infinite ocean. If men be not satisfied
   here, as to degree of happiness, the cause is with themselves; it is
   because they do not open their mouths wide enough.

   But these things do not argue that a soul has no appetite excited after
   more of the same, when it has tasted a little; or that the appetite
   will not increase, until it comes to fulness of enjoyment: as bodies
   attracted to the earth, tend to it more strongly, the nearer they come
   to the attracting body, and are not at rest out of the centre.
   Spiritual good is of a satisfying nature; and for that very reason, the
   soul that tastes, and knows its nature, will thirst after it, and a
   fulness of it, that it may be satisfied. And the more one experiences
   and knows this excellent, unparalleled, exquisite, and satisfying
   sweetness, the more earnestly will he hunger and thirst for more, until
   he comes to perfection. And therefore this is the nature of spiritual
   affections, that the greater they be, the greater the appetite and
   longing is, after grace and holiness.

   But with those joys, and other religious affections, that are false and
   counterfeit, it is otherwise. If before there was a great desire, of
   some sort, after grace; as these affections rise, that desire ceases,
   or is abated. It may be before, while the man was under legal
   convictions, and much afraid of hell, he earnestly longed that he might
   obtain spiritual light in his understanding, faith in Christ, and love
   to God: but now, when these false affections deceive him, and make him
   confident that he is converted, and his state good, there are no more
   earnest longings after light and grace; for his end is answered; he is
   confident. that his sins are forgiven him, and that he shall go to
   heaven; and so he is satisfied. And especially when false affections
   are raised very high, do they put an end to longings after grace and
   holiness. The man now is far from appearing to himself a poor empty
   creature; on the contrary, he is rich, and increased with goods, and
   hardly conceives of any thing more excellent, than what he has already
   attained.

   Hence there is an end to many persons' earnestness in seeking, after
   they have once obtained that which they call their conversion; or at
   least, after they have had those high affections, that make them fully
   confident of it. Before, while they looked upon themselves as in a
   state of nature, they were engaged in seeking after God and Christ, and
   cried earnestly for grace, and strove in the use of means: but now they
   act as though they thought their work was done; they live upon their
   first work, or some high past experiences; and there is an end to their
   crying, and striving after God and grace. [519] Whereas the holy
   principles that actuate a true saint, have a far more powerful
   influence to stir him up to earnestness in seeking God and holiness,
   than servile fear. Hence seeking God is spoken of as one of the
   distinguishing characters of the saints; and those that seek God, is
   one of the names by which the godly are called in Scripture: Ps. xxiv.
   6. "This is the generation of them that seek him, that seek thy face, O
   Jacob." Ps. lxix. 6. "Let not those that seek thee, be confounded for
   my sake." Ver. 32. "The humble shall see this, and be glad; and your
   heart shall live that seek God." And 4. "Let all those that seek thee,
   rejoice, and be glad in thee: and let such as love thy salvation say
   continually, The Lord be magnified." And the Scriptures every where
   represent the seeking, striving, and labour of a Christian, as being
   chiefly after his conversion, and his conversion as being but the
   beginning of his work. And almost all that is said in the New
   Testament, of men's watching, giving earnest heed to themselves,
   running the race that is set before them, striving and agonizing,
   wrestling not with flesh and blood, but principalities and powers,
   fighting, putting on the whole armour of God, and standing, having one
   all to stand, pressing forward, reaching forth, continuing instant in
   prayer, crying to God day and night; I say, almost all that is said in
   the New Testament of these things, is spoken of and directed to the
   saints. Where these things are applied to sinners' seeking conversion
   once, they are spoken of the saints' prosecution of the great business
   of their high calling ten times. But many in these days have got into a
   strange anti-scriptural way, of having all their striving and wrestling
   over before they are converted; and so having an easy time of it
   afterwards, to sit down and enjoy their sloth and indolence; as those
   that now have a supply of their wants, and are become rich and full.
   But when the Lord fills the hungry with good things, these rich are
   like to be sent away empty, Luke i. 53.

   But doubtless there are some hypocrites, that have only false
   affections, who will think they are able to stand this trial; and will
   readily say, that they desire not to rest satisfied with past
   attainments, but to be pressing forward; they desire more, they long
   after God and Christ, desire more holiness, and seek it. But the truth
   is, their desires are not properly the desires of appetite after
   holiness, for its own sake, or for its moral excellency and holy
   sweetness; but only for by-ends. They long after clearer discoveries,
   that they may be better satisfied about the state of their souls; or
   because in great discoveries self is gratified, in being made so much
   of by God, and so exalted above others; they long to taste the love of
   God, (as they call it,) rather than to have more love to God. Or, it
   may be, they have a kind of forced, fancied, or made longings; because
   they think they must long for more grace, otherwise it will be a dark
   sign upon them. But such things as these are far different from the
   natural, and as it were necessary, appetite and thirsting of the new
   man after God and holiness. There is an inward burning desire that a
   saint has after holiness, as natural to the new creature, as vital heat
   is to the body. There is a holy breathing and panting after the Spirit
   of God to increase holiness, as natural to a holy nature, as breathing
   is to a living body. And holiness or sanctification is more directly
   the object of it, than any manifestation of God's love and favour. This
   is the meat and drink that is the object of the spiritual appetite;
   John iv. 34. "My meat is to do the will of him that sent me, and to
   finish His work." Where we read in Scripture of the desires, longings,
   and thirstings of the saints, righteousness and God's laws are much
   more frequently mentioned, as the object of them, than any thing else.
   The saints desire the sincere milk of the word, not so much to testify
   God's love to them, as that they may grow thereby in holiness. I have
   shown before, that holiness is that good which is the immediate object
   of a spiritual taste. But undoubtedly the same sweetness that is the
   chief object of a spiritual taste, is also the chief object of a
   spiritual appetite. Grace is the godly man's treasure; Isa. xxxiii. 6.
   "The fear of the Lord is his treasure." Godliness is the gain of which
   he is covetous, 1 Tim. vi. 6. Hypocrites long for discoveries, more for
   the present comfort of the discovery, and the high manifestation of
   God's love in it, than for any sanctifying influence of it. But neither
   a longing after great discoveries, or after great tastes of the love of
   God, nor longing to be in heaven, nor longing to die, are in any
   measure so distinguishing marks of true saints, as longing after a more
   holy heart, and living a more holy life.
     __________________________________________________________________

   [519] "It is usual to see a false heart most diligent in seeking the
   Lord, when he has been worst, and most careless when it is best. Hence
   many at first conversion, sought the Lord earnestly: afterwards
   affections and endeavours die; that now they are good as the word can
   make them.--An hypocrite's last end is to satisfy himself: hence he has
   enough. A saint's is to satisfy Christ: hence he never has enough."
   Shepard's Parable, Part I. p. 157. Many a man, it may be, may say, I
   have nothing in myself, and all is in Christ; and comfort himself
   there; and so falls asleep. Hands off! and touch not this ark, lest the
   Lord slay thee: a Christ of clouts would serve your turn as well."
   Ibid. p. 71. "An hypocrite's light goes out, and grows not. Hence many
   ancient slanders take all their comfort from their first work, and
   droop when in old age." Ibid. p. 77. And p. 93, 94. Mr. Shepard,
   mentioning the characters of those that have a dead hope, says, "They
   that content themselves with any measure of holiness and grace, they
   look not for Christ's coming and company. For saints that do look for
   him, though they have not that holiness and grace they would have, yet
   they rest not satisfied with any measure; 1 John iii. 3. "He that hath
   this hope, purifieth himself as he is pure."--That saints content not
   themselves with any dressings, until made glorious, and so fit for
   fellowship with that spouse.--When a man leaves not, until he gets such
   a measure of faith and grace, and now when he has got this, contents
   himself with this, as a good sign that he shall be saved, he looks not
   for Christ. Or when men are heavily laden with sin; then close with
   Christ; and then are comforted, sealed, and have joy that fills them;
   and now the work is done. --And when men shall not content themselves
   with any measure; but wish they had more, if grace would grow, while
   they tell clocks and sit idle; and so God must do all: but do not purge
   themselves, and make work of it." Again, p. 109. "There is never a
   hypocrite living, but closeth with Christ for his own ends: for he
   cannot work beyond his principle. Now when men have served their own
   turns out of another man, away they go, and keep that which they have.
   An hypocrite closeth with Christ, as a man with a rich shop; he will
   not be at cost to buy all the shop, but so much as serves his turn.
   Commonly men in horror, seek so much of Christ as will ease them; and
   hence profess, and hence seek for so much of Christ as will credit
   them; and hence their desires after Christ are soon satisfied.
   Appetitus finis est infinitus." Woe to thee that canst paint such a
   Christ in thy head, and receive such a Christ into thy heart, as must
   be a pander to your sloth. The Lord will revenge this wrong done to his
   glory, with greater sorrows than ever any felt: to make Christ not only
   meat and drink to feed, but clothes to cover your sloth--Why what can
   we do? what can we do?--Why as the first Adam conveys not only guilt,
   but power; so the second conveys both righteousness and strength."
   Ibid. p. 158. "When the Lord hath given some light and affection, and
   some comfort and some reformation, now a man grows full here. Saints do
   for God; and carnal hearts do something too; but a little fills them,
   and quiets them, and so damns them. And hence men at the first work
   upon them, are very diligent in the use of means; but after that, they
   be brought to neglect prayer, sleep out sermons, and to be careless,
   sapless, lifeless." Ibid. p. 210. "It is an argument of want of grace,
   when a man saith to himself, as the glutton said to his soul, "Take thy
   rest, for thou hast goods laid up for many years." So thou hast
   repentance and grace, and peace enough for many years: and hence the
   soul takes its rest, grows sluggish and negligent. Oh, if you die in
   this case, this night thy soul will be taken away to hell." Ibid. p.
   227.
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      SECT. XII.

   Gracious and holy affections have their exercise and fruit in christian
   practice.

   I mean, they have that influence and power upon him who is the subject
   of them, that they cause that a practice, which is universally
   conformed to, and directed by christian rules, should be the practice
   and business of his life.

   This implies three things; 1. That his behaviour or practice in the
   world, be universally conformed to and directed by christian rules. 2.
   That he makes a business of such a holy practice above all things; that
   it be a business which he is chiefly engaged in, and devoted to, and
   pursues with highest earnestness and diligence; so that he may be said
   to make this practice of religion eminently his work and
   business.--And, 3. That he persists in it to the end of life: so that
   it may be said, not only to be his business at certain seasons, the
   business of Sabbath-days, or certain extraordinary times, or the
   business of a month, or a year, or of seven years, or his business
   under certain circumstances; but the business of his life; it being
   that business which he perseveres in through all changes, and under all
   trials, as long as he lives. The necessity of each of these, in all
   true Christians, is most clearly and fully taught in the word of God.

   1. It is necessary that men should be universally obedient: [520] 1
   John iii. 3,. &c. "Every man that hath this hope in him, purifieth
   himself, even as he is pure.--And ye know that he was manifested to
   take away our sins; and in him is no sin. Whosoever abideth in him,
   sinneth not: whosoever sinneth, hath not seen him, neither known
   him.--He that doth righteousness, is righteous, even as he is
   righteous: he that committeth sin, is of the devil." 1 John v. 18.
   Chap. v. 18. "We know that whosoever is born of God, sinneth not, but
   he that is begotten of God, keepeth himself, and that wicked one
   toucheth him not." John xv. 14. "Ye are my friends if ye do whatsoever
   I command you." James ii. 10. "Whosoever shall keep the whole law, and
   yet offend in one point, he is guilty of all." 1 Cor. vi. 9. "Know ye
   not that the unrighteous shall not inherit the kingdom of God? Be not
   deceived: neither fornicators, nor idolaters, &c. shall inherit the
   kingdom of God." Gal. v. 19, 20. "Now the works of the flesh are
   manifest, which are these, adultery, fornication, uncleanness,
   lasciviousness, idolatry, witchcraft, hatred, variance, emulations,
   wrath, strife, envyings, murders, drunkenness, revellings, and such
   like: of the which I tell you before, as I have also told you in time
   past, that they which do such things, shall not inherit the kingdom of
   God." Which is as much as to say, they that do any sort of wickedness.
   Job xxxi. 3-7. "Is not destruction to the wicked? and a strange
   punishment to the workers of iniquity? Doth not he see my ways, and
   count all my steps? Let me be weighed in an even balance, that God may
   know mine integrity. If my step hath turned out of the way, and mine
   heart walked after mine eyes, and if any blot hath cleaved to my
   hands," &c. Ezek. xxxiii. 15. "If he walk in the statutes of life,
   without committing iniquity, he shall surely live." "If one member only
   be corrupt, and we do not cut it off, it will carry the whole body to
   hell,". Matt. v. 29, 30. Saul was commanded to slay all God's enemies,
   the Amalekites; and he slew all but Agag, and the saving him alive
   proved his ruin. Caleb and Joshua entered into God's promised rest,
   because they wholly followed the Lord, (Numb. xiv. 24. and Num. xxxii.
   11, 12. xxxii. 11, 12. Deut. i. 36. Josh. xiv. 6, 8, 9, 14.) Naaman's
   hypocrisy appeared in that--however he seemed to be greatly affected
   with gratitude to God for healing his leprosy, and engaged to serve
   him, yet--in one thing he desired to be excused. And Herod, though he
   feared John, observed him, heard him gladly, and did many things; yet
   was condemned, in that in one thing he would not hearken to him, even
   in parting with his beloved Herodias. So that it is necessary that men
   should part with their dearest iniquities, which are as their right
   hand and right eyes; sins that most easily beset them, and to which
   they are most exposed by their natural inclinations, evil customs, or
   particular circumstances, as well as others. As Joseph would not make
   known himself to his brethren who had sold him, until Benjamin the
   beloved child of the family was delivered up; no more will Christ
   reveal his love to us, until we part with our dearest lusts, and until
   we are brought to comply with the most difficult duties, and those to
   which we have the greatest aversion.

   And it is of importance to observe, that in order to a man's being
   universally obedient, his obedience must not only consist in negatives,
   or in universally avoiding wicked practices; but he must also be
   universal in the positives of religion. Sins of omission are as much
   breaches of God's commands, as sins of commission. Christ, in Matt.
   xxv. represents those on the left hand, as being condemned and cursed
   to everlasting fire, for sins of omission, I was an hungred, and ye
   save me no meat, &c. A man therefore cannot be said to be universally
   obedient, and of a christian conversation, only because he is no thief,
   oppressor, fraudulent person, drunkard, tavern-haunter, whore-master,
   rioter, night-walker, nor unclean, profane in his language, slanderer,
   liar, furious, malicious, nor reviler. He is falsely said to be of a
   conversation becoming the gospel, who goes thus far, and no farther;
   but, in order to this it is necessary that he should also be of a
   serious, religious, devout, humble, meek, forgiving, peaceful,
   respectful, condescending, benevolent, merciful, charitable, and
   beneficent walk and conversation. Without such things as these, he does
   not obey the laws of Christ, laws that he and his apostles abundantly
   insist on, as of greatest importance and necessity.

   2. In order to men's being true Christians, it is necessary that they
   prosecute the business of religion, and the service of God, with great
   earnestness and diligence, as the work to which they devote themselves,
   and make the main business of their lives. All Christ's peculiar
   people, not only do good works, but are zealous of good works, Tit. ii.
   14. No man can do the service of two masters at once. They who are
   God's true servants, give up themselves to his service, and make it as
   it were their whole work, therein employing their whole hearts, and the
   chief of their strength; Phil. iii. 13. "This one thing I do."
   Christians in their effectual calling, are not called to idleness, but
   to labour in God's vineyard, and spend their day in doing a great and
   laborious service. All true Christians comply with this call, (as is
   implied in its being an effectual call,) and do the work of Christians;
   which is every where in the New Testament compared to those exercises,
   wherein men are wont to exert their strength with the greatest
   earnestness, as running, wrestling, fighting. All true Christians are
   good and faithful soldiers of Jesus Christ, and fight the good fight of
   faith: for none but those who do so, ever lay hold on eternal life.
   Those who fight at those who beat the air, never win the crown of
   victory. They that run in a race, run all; but one wins the prize: and
   they that are slack and negligent in their course, do not so run, as
   that they may obtain. The kingdom of heaven is not to be taken but by
   violence. Without earnestness there is no getting along in that narrow
   way that leads to life; and so no arriving at that state of glorious
   life and happiness to which it leads. Without earnest labour, there is
   no ascending the steep and high hill of Zion; and so no arriving at the
   heavenly city on the top of it. Without a constant laboriousness, there
   is no stemming the swift stream in which we swim, so as ever to come to
   that fountain of water of life, that is at the head of it. There is
   need that we should watch and pray always, in order to our escaping
   those dreadful things that are coming on the ungodly, and our being
   counted worthy to stand before the Son of man. There is need of our
   putting on the whole armour of God, and doing all to stand, in order to
   our avoiding a total overthrow, and being utterly destroyed by the
   fiery darts of the devil. There is need that we should forget the
   things that are behind, and be reaching forth to the things that are
   before, and pressing towards the mark, for the prize of the high
   calling of God, in Christ Jesus our Lord, in order to our obtaining
   that prize. Slothful-ness in the service of God, in his professed
   servants, is as damning as open rebellion: for the slothful servant is
   a wicked servant, and shall be cast into outer darkness, among God's
   open enemies. Matt. xxv. 26, 30. They that are slothful, are not
   followers of them, who through faith and patience inherit the promises;
   Heb. vi. 11, 12. "And we desire that every one of you do show the same
   diligence, to the full assurance of hope unto the end: that ye be not
   slothful, but followers of them, who through faith and patience inherit
   the promises." And all they who follow that cloud of witnesses who are
   gone before to heaven, do lay aside every weight, and the sin that
   easily besets them, and run with patience the race that is set before
   them, Heb. xii. 1. That true faith by which persons rely on the
   righteousness of Christ and the work he hath done for them, and truly
   feed and live upon him, is evermore accompanied with a spirit of
   earnestness in the christian work and course. Which was typified of
   old, by the manner of the children of Israel's feeding on the paschal
   lamb; Exod. xii. 11. "And thus shall ye eat it, with your loins girded,
   your shoes on your feet, and your staff in your hand: and ye shall eat
   it in haste; it is the Lord's passover."

   3. Every true Christian perseveres in this way of universal obedience,
   diligent and earnest service of God, through all the various kinds of
   trials that he meets with, to the end of life. That all true saints,
   all who obtain eternal life, do thus persevere in the practice of
   religion, and the service of God, is a doctrine so abundantly taught in
   the Scripture, that particularly to rehearse all the texts which imply
   it would be endless. I shall content myself with referring to some in
   the margin. [521]

   But that in persevering obedience, which is chiefly insisted on in the
   Scripture, as a special note of the truth of grace, is the continuance
   of professors in the practice of their duty, and being stedfast in a
   holy walk, through the various trials that they meet with.

   By trials here I mean, those things which a professor meets with in his
   course, that especially render his continuance in duty, and
   faithfulness to God, difficult to nature. These things are called in
   Scripture by the name of trials, or temptations, which are words of the
   same signification. These are of various kinds: there are many things
   that render continuance in the way of duty difficult, by their tendency
   to cherish and foment, or to stir up and provoke, lusts and
   corruptions. Many things make it hard to continue in the way of duty,
   by their being of an alluring nature, and having a tendency to entice
   persons to sin; or by their tendency to take off restraints, and
   embolden them in iniquity. Other things are trials of the soundness and
   stedfastness of professors, by their tendency to make their duty appear
   terrible to them, and so to drive them from it: such as the sufferings
   to which their duty will expose them; pain, ill-will, contempt, and
   reproach, or loss of outward possessions and comforts. If persons,
   after they have made a profession of religion, live any considerable
   time in this world, which is so full of changes, and so full of evil,
   it cannot be otherwise, than that they should meet with many trials of
   their sincerity and stedfastness. And besides, it is God's providential
   manner, to bring trials on his professing friends and servants
   designedly, that he may manifest them; and may exhibit sufficient
   matter of conviction of the state in which they are to their own
   consciences; and oftentimes, to the world. This appears by innumerable
   scriptures; some are referred to in the margin. [522]

   True saints may be guilty of some kinds and degrees of backsliding, may
   be foiled by particular temptations, and fell into sin, yea, great
   sins: but they can never fall away so as to grow weary of religion and
   the service of God, and habitually to dislike and neglect it, either on
   its own account, or on account of the difficulties that attend it; as
   is evident by Gal. vi. 9. Rom. ii. 7. Heb. x. 36. Isa. xliii. 22. Mal.
   i. 13. They can never backslide so as to continue no longer in a way of
   universal obedience; or so, that it shall cease to be their manner to
   observe all the rules of Christianity, and do all duties required, even
   the most difficult, and in the most difficult circumstances. [523] This
   is abundantly manifest by the things observed already. Nor can they
   ever fall away, so as habitually to be more engaged in other things
   than in the business of religion: or so that it should become their way
   and manner to serve something else more than God; or so as statedly to
   cease to serve God, with such earnestness and diligence, as still to be
   habitually devoted and given up to the business of religion; unless
   those words of Christ can fall to the ground, Ye cannot serve two
   masters; and those of the apostle, He that will be a friend of the
   world, is the enemy of God; and unless a saint can change his God, and
   yet be a true saint. Nor can a true saint ever fall away so, that
   ordinarily there shall be no remarkable difference in his walk and
   behaviour since his conversion, from what was before. They who are
   truly converted are new men, new creatures; new, not only within, but
   without; they are sanctified throughout, in spirit, soul, and body; old
   things are passed away, all things are become new. They have new
   hearts, new eyes, new ears, new tongues, new hands, new feet; i. e. a
   new conversation and practice; they walk in newness of life, and
   continue to do so to the end of life. And they that (all away, show
   visibly that they never were risen with Christ. [524] And especially
   when men's opinion of their being converted, and so in a safe estate,
   is the very cause of their failure, it is a most evident sign of their
   hypocrisy. [525] And this is the case, whether their falling away be
   into their former sins, or into some new kind of wickedness, having the
   corruption of nature only turned into a new channel, instead of its
   being mortified. As when persons that think themselves converted,
   though they do not return to former profaneness and lewdness; yet from
   the high opinion they have of their experiences, graces, and
   privileges, gradually settle more and more in a self-righteous and
   spiritually proud temper of mind, and in such a manner of behaviour and
   conversation, as naturally arises therefrom. When it is thus with men,
   however far they may seem to be from their former evil practices, this
   alone is enough to condemn them, and may render their last state far
   worse than the first. For this seems to be the very case of the Jews of
   that generation of whom Christ speaks, Matt. xii. 43-45. They had been
   awakened by John the Baptist's preaching, and brought to a reformation
   of their former licentious courses, whereby the unclean spirit was as
   it were turned out, and the house swept and garnished; yet being empty
   of God and of grace, full of themselves, and exalted in an exceeding
   high opinion of their own righteousness and eminent holiness, they
   became habituated to an answerably self-exalting behaviour. They
   changed the sins, of publicans and harlots, for those of the Pharisees;
   and in the issue, had seven devils worse than the first.

   Thus I have explained what exercise and fruit I mean, when I say, that
   gracious affections have their exercise and fruit in christian
   practice. The reason why gracious affections have such a tendency and
   effect, appears from many things that have already been observed in the
   preceding parts of this discourse.

   The reason of it appears particularly from this, that gracious
   affections arise from those operations and influences which are
   spiritual, and that the inward principle from whence they flow, is
   something divine, a communication of God, a participation of the divine
   nature, Christ living in the heart, the Holy Spirit dwelling there, in
   union with the faculties of the soul, as an internal vital principle,
   exerting his own proper nature in the exercise of those faculties. This
   is sufficient to show us why true grace should have such activity,
   power, and efficacy. No wonder that what is divine, is powerful and
   effectual; for it has omnipotence on its side. If God dwells in the
   heart, and be vitally united to it, he will show that he is a God by
   the efficacy of his operation. Christ is not in the heart of a saint as
   in a sepulchre, as a dead saviour that does nothing; but as in his
   temple, one that is alive from the dead. For in the heart where Christ
   savingly is, there he lives, and exerts himself after the power of that
   endless life, that he received at his resurrection. Thus every saint
   who is the subject of the benefit of Christ's sufferings, is made to
   know and experience the power, of his resurrection. The Spirit of
   Christ, which is the immediate spring of grace in the heart, is all
   life, all power all act; 2 Cor. ii. 4.--"In demonstration of the
   Spirit, and of power." 1 Thess. i. 5. "Our gospel came not unto you in
   word only, but also in power, and in the Holy Ghost."--1 Cor. iv. 20.
   "The kingdom of God is not in word, but in power." Hence saving
   affections, though oftentimes they do not make so great a noise and
   show as others; yet have in them a secret solidity, life, and strength,
   whereby they take hold of and carry away the heart, leading it into a
   kind of captivity, 2 Cor. x. 5. gaining a full and stedfast
   determination of the will for God and holiness; Psal. cx. 3. "Thy
   people shall be willing in the day of thy power." And thus it is that
   holy affections have a governing power in the course of a man's life. A
   statue may look very much like a real man, and a beautiful man; yea it
   may have, in its appearance to the eye, the resemblance of a very
   lively, strong, and active man: but yet an inward principle of life and
   strength is wanting; and therefore it does nothing, it brings nothing
   to pass, there is no action or operation to answer the show. False
   discoveries and affections do not go deep enough, to reach and govern
   the spring of men's actions and practice. The seed in the stony ground
   had not deepness of earth; the root did not go deep enough to bring
   forth fruit. But gracious affections go to the very bottom of the
   heart, and take hold of the very inmost springs of life and activity.
   Herein chiefly appears the power of true godliness, viz. in its being
   effectual in practice. And the efficacy of godliness in this respect,
   is what the apostle respects, when he speaks of the power of godliness,
   2 Tim. iii. 5. for he there is particularly declaring, how some
   professors of religion would notoriously fail in the practice of if,
   and then the 5th verse observes, that in being thus of an unholy
   practice, they deny the power of godliness, though they have the form
   of it. Indeed the power of godliness is exerted in the first place
   within the soul; in the sensible, lively exercise of gracious
   affections there. Yet the principal evidence of this power is in those
   exercises of holy affections that are practical; conquering the will,
   the lusts, and corruptions of men, and carrying them on in the way of
   holiness, through all temptation, difficulty, and opposition.

   Again, the reason why gracious affections have their exercise and
   effect in christian practice, appears from this, that the first
   objective ground of gracious affections, is the transcendently
   excellent and amiable nature of divine things, as they are in
   themselves, and not any conceived relation they bear to self, or
   self-interest. This shows why holy affections will cause men to be holy
   in their practice universally. What makes men partial in religion is,
   that they seek themselves, and not God, in their religion, and close
   with religion, not for its own excellent nature, but only to serve a
   turn. He that closes with religion only to serve a turn, will close
   with no more of it than he imagines serves that turn: but he that
   closes with religion for its own excellent and lovely nature, closes
   with all that has that nature: he that embraces religion for its own
   sake, embraces the whole of religion. This also shows why gracious
   affections will cause men to practise religion perseveringly, and at
   all times. Religion may alter greatly in process of time, as to its
   consistence with men's private interest, in many respects; and
   therefore he that complies with it only from selfish views, is liable,
   in the changes of time, to forsake it: but the excellent nature of
   religion, as it is in itself, is invariable; it is always the same, at
   all times, and through all changes; it never alters in any respect.

   The reason why gracious affections issue in holy practice, also further
   appears from the kind of excellency which is the foundation of all holy
   affections, viz. their moral excellency, or the beauty of their
   holiness. No wonder that. a love to holiness, for holiness' sake,
   inclines persons to practise holiness, and to practise every thing that
   is holy. Seeing holiness is the main thing that excites, draws, and
   governs all gracious affections, no wonder that all such affections
   tend to holiness. That which men love, they desire to have, to be
   united to, and possessed of. That beauty which men delight in, they
   desire to be adorned with. Those acts which men delight in, they
   necessarily incline to do.

   And what has been observed of divine teaching and leading of the Spirit
   of God, shows the reason of this tendency of gracious affections to an
   universally holy practice. For as has been observed, the Spirit of God
   in this his divine teaching and leading, gives the soul a natural
   relish of the sweetness of that which is holy, and of every thing that
   is holy, so far as it comes in view, and excites a disrelish and
   disgust of every thing that is unholy.

   The same also appears from what has been observed of the nature of that
   spiritual knowledge, which is the foundation of all holy affection, as
   consisting in a sense and view of that excellency in divine things,
   which in supreme and transcendent. For hereby these things appear above
   all others, worthy to be chosen and adhered to. By the sight of the
   transcendent glory of Christ, true Christians see him worthy to be
   followed; and so are powerfully drawn after him; they see him worthy
   that they should forsake all for him. By the sight of that superlative
   amiableness, they are thoroughly disposed to be subject to him, and
   engaged to labour with earnestness and activity in his service, and
   made willing to go through all difficulties for his sake. And it is the
   discovery of this divine excellency of Christ, that makes them constant
   to him: for it makes so deep an impression upon their minds, that they
   cannot forget him; they will follow him whithersoever he goes, and it
   is in vain for any to endeavour to draw them away from him.

   The reason of this practical tendency and issue of gracious affections,
   further appears, from what has been observed of such affections being
   attended with a thorough conviction of the reality and certainty of
   divine things. No wonder that they who were never thoroughly convinced
   that there is any reality in religion, will never be at the labour and
   trouble of such an earnest, universal, and persevering practice of
   religion, through all difficulties, self-denials and sufferings, in a
   dependence on that, of which they are not convinced. But on the other
   hand, they who are thoroughly convinced of the certain truth of those
   things, must needs be governed by them in their practice; for the
   things revealed in the word of God are so great, and so infinitely more
   important than all others, that it is inconsistent with human nature,
   that a man should fully believe their truth, and not be influenced by
   them above all things in his practice.

   Again, the reason of this expression and effect of holy affections in
   the practice, appears from what has been observed of a change of
   nature, accompanying such affections. Without a change of nature, men's
   practice will not be thoroughly changed. Until the tree be made good,
   the fruit will not be good. Men do not gather grapes of thorns, nor
   figs of thistles. The swine may be washed, and appear clean for a
   little while, but yet, without a change of nature, he will still wallow
   in the mire. Nature is a more powerful principle of action, than any
   thing that opposes it: though it may be violently restrained for a
   while, it will finally overcome that which restrains it. It is like the
   stream of a river, it may be stopped a while with a dam, but if nothing
   be done to dry the fountain, it will not be slopped always; it will
   have a course, either in its old channel, or a new one. Nature is a
   thing more constant and permanent, than any of those things that are
   the foundation of carnal men's reformation and righteousness. When a
   natural man denies his lust, lives a strict, religious life, and seems
   humble, painful, and earnest in religion; it is not natural, it is all
   a force against nature; as when a stone is violently thrown upwards.
   But that force will he gradually spent; nature will remain in its full
   strength, and so prevails again, and the stone returns downwards. As
   long as corrupt nature is not mortified, but the principle left whole
   in a man, it is a vain thing to expect that it should not govern. But
   if the old nature be indeed mortified, and a new heavenly nature
   infused; then may it well be expected, that men will walk in newness of
   life, and continue to do so to the end of their days.

   The reason of this practical exercise and effect of holy affections,
   may also be partly seen, from what has been said of that spirit of
   humility, which attends them. Humility is that wherein a spirit of
   obedience much consists. A proud spirit is rebellious, but an humble
   spirit is a submissive, obediential spirit. We see among men, that the
   servant who is of a haughty spirit, is not apt in every thing to be
   submissive and obedient to the will of his master; but it is otherwise
   with the servant who is of a lowly spirit.

   That lamb-like, dove-like spirit, that has been spoken of, which
   accompanies all gracious affections, fulfils (as the apostle observes,
   Rom. xiii. 8, 9, 10. and Gal. v. 14.) all the duties of the second
   table of the law; wherein christian practice very much consists, and
   the external practice of Christianity.

   And the reason why gracious affections are attended with strict,
   universal, and constant obedience, further appears, from what has been
   observed of that tenderness of spirit, which accompanies the affections
   of true saints, causing in them so quick and lively a sense of pain,
   through the presence of sin, and such a dread of the appearance of
   evil.

   One great reason why the christian practice which flows from gracious
   affections, is universal, constant, and persevering, appears from what
   has been observed of those affections themselves from whence this
   practice flows, being universal and constant, in all kinds of holy
   exercises, and towards all objects, in all circumstances, and at all
   seasons, in a beautiful symmetry and proportion.

   And much of the reason why holy affections are expressed and manifested
   in such an earnestness, activity, engagedness, and perseverance in holy
   practice, appears from what has been observed, of the spiritual
   appetite and longing after further attainments in religion, which
   evermore attends true affection, and does not decay, but increases as
   those affections increase. Thus we see how the tendency of holy
   affections to such a christian practice as has been explained, appears
   from each of those characteristics of holy affection, before spoken of.

   And this point may be further illustrated and confirmed, if it be
   considered, that the Holy Scriptures abundantly place sincerity and
   soundness in religion, in making a full choice of God as our only Lord
   and portion, forsaking all for him, and in a full determination of the
   will for God and Christ, on counting the cost; in our hearts closing
   and complying with the religion of Jesus Christ, with all that belongs
   to it, embracing it with all its difficulties, as it were hating our
   dearest earthly enjoyments, and even our own lives, for Christ; giving
   up ourselves with all that we have, wholly, and for ever unto Christ,
   without keeping back any thing, or making any reserve. In one word,
   sincerity consists in the great duty of self-denial for Christ; or in
   denying, i. e. as it were disowning and renouncing, ourselves for him,
   making ourselves nothing that he may be all. See the texts to this
   purpose referred to in the margin. [526] Now surely having a heart to
   forsake all for Christ, tends to actually forsaking all for him, so far
   as there is occasion, and we have the trial. Having a heart to deny
   ourselves for Christ, tends to denying ourselves in deed, when Christ
   and self-interest stand in competition. A giving up of ourselves, with
   all that we have, in our hearts, without making any reserve there,
   tends to our behaving ourselves universally as his, as subject to his
   will, and devoted to his ends. Our hearts entirely closing with the
   religion of Jesus, with all that belongs to it, and as attended with
   all its difficulties, upon a deliberate counting of the cost, tends to
   an universal closing with the same in act and deed, and actually going
   through all the difficulties we meet with in the way of religion, and
   so holding out with patience and perseverance.

   The tendency of grace in the heart to holy practice, is very direct,
   and the connexion most natural, close, and necessary. True grace is not
   an inactive thing; there is nothing in heaven or earth of a more active
   nature; for it is life itself, the most active kind, even spiritual and
   divine life. It is no barren thing; there is nothing in the universe
   that in its nature has a greater tendency to fruit. Godliness in the
   heart has as direct a relation to practice, as a fountain has to a
   stream, or as the luminous nature of the sun has to beams sent forth,
   or as life has to breathing, or the beating of the pulse, or any other
   vital act; or as a habit or principle of action has to action: for it
   is the very nature and notion of grace, that it is a principle of holy
   action or practice. Regeneration, which is that work of God in which
   grace is infused, has a direct relation to practice; for it is the very
   end of it, with a view to which the whole work is wrought. All is
   calculated and framed, in this mighty and manifold change wrought in
   the soul, so as directly to tend to this end; Eph. ii. 10. "For we are
   his workmanship, created in Christ Jesus unto good works." Yea it is
   the very end of the redemption of Christ; Tit. ii. 14. "Who gave
   himself for us, that he might redeem us from all iniquity, and purify
   unto himself a peculiar people, zealous of good works." 2 Cor. v. 15.
   "He died for all, that they which live, should not henceforth live unto
   themselves, but unto him who died for them, and rose again." Heb. ix.
   14. "How much more shall the blood of Christ, who through the eternal
   Spirit, offered himself without spot to God, purge your conscience from
   dead works to serve the living God?" scripture passage=" Col. i. 21,
   22. "And you that were sometimes alienated, and enemies in your mind by
   wicked works, yet now hath he reconciled, in the body of his flesh
   through death, to present you holy and unblamable, and unreprovable in
   his sight." 1 Pet. i. 18. "For as much as ye know that ye were not
   redeemed with corruptible things, as silver and gold, from your vain
   conversation." Luke i. 74, 75. "That he would grant unto us, that we
   being delivered out of the hands of our enemies, might serve him
   without fear, in holiness and righteousness before him, all the days of
   our life." God often speaks of holy practice, as the end of that great
   typical redemption, the redemption from Egyptian bondage; as Exod. iv.
   23. "Let my son go, that he may serve me." (So chap. iv. 23. and vii.
   16. and viii. 1, 20. and ix. 1, 13. and x. 3.) And this is also
   declared to be the end of election; John xv. 16. "Ye have not chosen
   me, but I have chosen you, and ordained you, that you should go and
   bring forth fruit, and that your fruit should remain." Eph. i. 4.
   "According as he hath chosen us in him, before the foundation of the
   world, that we should be holy, and without blame before him in love."
   Chap. ii. 10. "Created unto good works, which God hath fore-ordained
   that we should walk in them." Holy practice is as much the end of all
   that God does about his saints, as fruit is the end of all the
   husbandman does about the growth of his field or vineyard: as the
   matter is often represented in Scripture; (Matt. iii. 10. chap. xiii.
   8, 23-30, 38. chap. xxi. 19, 33, 34. Luke xiii. 6. John xv. 1, 2, 4, 5,
   6, 8. 1 Cor. iii. 9. Heb. vi. 7, 8. Isa. v. 1-8. Cant. viii. 11, 12.
   Isa. xxvii. 2, 3.) [527] And therefore every thing in a true Christian
   is calculated to reach this end. This fruit of holy practice, is that
   to which every grace, every discovery, and every individual thing which
   belongs to christian experience, has a direct tendency. [528]

   The constant and indissoluble connexion there is between a christian
   principle and profession in the true saints, and the fruit of holy
   practice in their lives, was typified of old in the frame of the golden
   candlestick in the temple. It is beyond doubt that the golden
   candlestick, with its seven branches and seven lamps, was a type of the
   church of Christ. The Holy Ghost himself has been pleased to put that
   matter out of doubt, by representing his church by such a golden
   candlestick with seven lamps, in the fourth chapter of Zechariah, and
   representing the seven churches of Asia by seven golden candlesticks,
   in the first chapter of the Revelation. That golden candlestick in the
   temple was every where, throughout its whole frame, made with knops and
   flowers, Exod. xxv. 31., to the end, and chap. xxxvii. 17-24. The word
   translated knop, in the original signifies apple or pomegranate. There
   was a knop and a flower, a knop and a flower; wherever there was a
   flower, there was an apple or pomegranate with it; the flower and the
   fruit were constantly connected, without fail. The flower contained the
   principles of the fruit, and a beautiful promising appearance of it;
   and it never was a deceitful appearance; the principle or show of
   fruit, had evermore real fruit attending it, or succeeding it. So it is
   in the church of Christ: there is the gracious principle of fruit in
   the heart; and there is an amiable profession, signified by the open
   flowers of the candlestick; and there is answerable fruit, in holy
   practice, constantly attending this principle and profession. Every
   branch of the golden candlestick, thus composed of golden apples and
   flowers, was crowned with a burning, shining lamp on the top of it. For
   it is by this means that the saints shine as lights in the world, by
   making a fair and good profession of religion, and having their
   profession evermore joined with answerable fruit in practice: agreeable
   to that of our Saviour, Matt. v. 15, 16. "Neither do men light a
   candle, and put it under a bushel, but on a candlestick, and it giveth
   light unto all that are in the house. Let your light so shine before
   men, that they may see your good works, and glorify your Father which
   is in heaven." A fair and beautiful profession, and golden fruits
   accompanying one another, are the amiable ornaments of the true church
   of Christ. Therefore we find that apples and flowers were not only the
   ornaments of the candlestick in the temple, but of the temple itself,
   which is a type of the church; which the apostle tells us, is the
   temple of the living God. See 1 Kings vi. 18. "And the cedar of the
   house within was carved with knops, and open flowers." The ornaments
   and crown of the pillars, at the entrance of the temple, were of the
   same sort: they were lilies and pomegranates, or flowers and fruits,
   mixed together, 1 Kings vii. 18, 19. So it is with all those that are
   as pillars in the temple of God, who shall go no more out, or never be
   ejected as intruders; as it is with all true saints; Rev. iii. 12. "Him
   that overcometh, will I make a pillar in the temple of my God, and he
   shall go no more out."

   Much the same thing seems to be signified by the ornaments on the skirt
   of the ephod, the garment of Aaron the high priest; which were golden
   bells and pomegranates. That these skirts of Aaron's garment represent
   the church, or the saints, (that are as it were the garment of Christ,)
   is manifest; for they are evidently so spoken of, Psal. cxxxiii. 1, 2.
   "Behold, how good and how pleasant it is, for brethren to dwell
   together in unity! It is like the precious ointment upon the head, that
   ran down upon the beard, even Aaron's beard, that went down to the
   skirts of his garments." That ephod of Aaron signified the same with
   the seamless coat of Christ our great High Priest. As Christ's coat had
   no seam, but was woven from the top throughout, so was the ephod, Exod.
   xxxix. 22. As God took care in his providence, that Christ's coat
   should not be rent; so God took special care that the ephod should not
   be rent; (Exod. xxviii. 32. and chap. xxxix. 23.) The golden bells on
   this ephod, by their precious matter and pleasant sound, well represent
   the good profession that the saints make; and the pomegranates, the
   fruit they bring forth. And as in the hem of the ephod, bells and
   pomegranates were constantly connected, as is once and again observed,
   there was "a golden bell and a pomegranate, a golden bell and a
   pomegranate," (Exod. xxviii. 34. and chap. xxxix 26.) so it is in the
   true saints; their good profession and their good fruit, constantly
   accompany one another: the fruit they bring forth in life, evermore
   answers the pleasant sound of their profession.

   Again, the very same thing is represented by Christ, in his description
   of his spouse, Cant. vii. 2. "Thy belly is like an heap of wheat, set
   about with lilies." Here again are beautiful flowers, and good fruit,
   accompanying one another. The lilies were fair and beautiful flowers,
   and the wheat was good fruit.

   As this fruit of christian practice is evermore found in true saints,
   according as they have opportunity and trial, so it is found in them
   only; none but true Christians do live such an obedient life, so
   universally devoted to their duty, and given up to the business of a
   Christian, as has been explained. All unsanctified men are workers of
   iniquity: they are of their father the devil, and the lusts of their
   father they will do.--There is no hypocrite that will go through with
   the business of religion, will both begin and finish the tour. They
   will not endure the trials God is wont to bring on the professors of
   religion, but will turn aside to their crooked ways; they will not be
   thoroughly faithful to Christ in their practice, and follow him
   whithersoever he goes. Whatever lengths they may go in religion in some
   instances, though they may appear exceeding strict, and mightily
   engaged in the service of God for a season; yet they are servants to
   sin; the chains of their old task-masters are not broken. Their lusts
   yet have a reigning power in their hearts; and therefore to these
   masters they will bow down again. [529] Dan. xii. 10. "Many shall be
   purified, and made white, and tried: but the wicked will do wickedly:
   and none of the wicked shall understand." Isa. xxvi. 10. "Let favour be
   showed to the wicked, yet will he not learn righteousness: in the land
   of uprightness will he deal unjustly." Isa. xxxv. 8. "And an high-way
   shall be there, and a way, and it shall be called The way of holiness;
   the unclean shall not pass over it." Hos. xiv. 9. "The ways of the Lord
   are right, and the just shall walk in them: but the transgressors shall
   fell therein." Job xxvii. 8, 9, 10. "What is the hope of the
   hypocrite?--Will he delight himself in the Almighty? will he always
   call upon God?" An unsanctified man may hide his sin, and may in many
   things and for a season refrain from sin; but he will not be brought
   finally to renounce, and give it a bill of divorce: sin is too dear to
   him, for him to be willing for that; "Wickedness is sweet in his mouth:
   and therefore he hides it under his tongue; he spares it, and forsakes
   it not; but keeps it still within his mouth,". Job xx. 12, 13. Herein
   chiefly consists the straitness of the gate, and the narrowness of the
   way that leads to life; on account of which, carnal men will not go in
   thereat, viz. that it is a way of utterly denying and finally
   renouncing all ungodliness, and so a way of self-denial or
   self-renunciation.

   Many natural men, under the means used, and God's strivings with them,
   do by their sins as Pharaoh did by his pride and covetousness; these he
   gratified by their keeping the children of Israel in bondage, when God
   strove with him to let the people go. When God's hand pressed Pharaoh
   sore, and he was exercised with fears of God's future wrath, he
   entertained some thoughts of letting the people go, and promised he
   would do it: but from time to time he broke his promises, when he saw
   there was respite. When God filled Egypt with thunder and lightning,
   and the fire ran along the ground, then Pharaoh is brought to confess
   his sin with seeming humility, and to have a great resolution to let
   the people go, Exod. ix. 27, 28. "And Pharaoh sent, and called for
   Moses and Aaron, and said unto them, I have sinned this time: the Lord
   is righteous, and I and my people are wicked: entreat the Lord (for it
   is enough) that there be no more mighty thunderings and hail; and I
   will let you go, and ye shall stay no longer." So sinners are sometimes
   by thunders and lightnings, and great terrors of the law, brought to a
   seeming work of humiliation, and to an .appearance of parting with
   their sins; but are no more thoroughly brought to a disposition to
   dismiss them, than Pharaoh was to let the people go. Pharaoh in the
   struggle between his conscience and his lusts, was for contriving that
   God might be served, and he to enjoy his lusts, that were gratified by
   the slavery of the people. Moses insisted that Israel's God should be
   served: Pharaoh was willing to consent to that; but would have it done
   without his parting with the people; Go sacrifice to your God in the
   land," says he, .Exod. viii. 25". So, many sinners are for contriving
   to serve God, and enjoy their lusts too. Moses objected against
   complying with Pharaoh's proposal, because serving God, and yet
   continuing in Egypt under their task-masters, did not agree together,
   and were inconsistent. After this Pharaoh consented to let the people
   go, provided they would not go far away: he was not willing to part
   with them finally, and therefore would have them within reach. So do
   many hypocrites with respect to their sins. Afterwards Pharaoh
   consented to let the men go, if they would leave the women and
   children, Exod. x. 8-10. And then after that, when God's hand was yet
   harder upon him, he consented that they should go, even women and
   children, as well as men, provided they would leave their cattle
   behind: but he was not willing to let them go, and all that they had,
   Exod. x. 24. So it oftentimes is with sinners; they are willing to part
   with some of their sins, but not all; they are brought to part with the
   more gross acts of sin, but not to part with their lusts, in lesser
   indulgencies of them. Whereas we must part with all our sins, little
   and great; and all that belongs to them, men, women, children, and
   cattle: they must all be let go, with their young, and with their old,
   with their sons, and with their daughters, with their flocks, and with
   their herds, there must not be an hoof left behind: as Moses told
   Pharaoh, with respect to the children of Israel. At last, when it came
   to extremity, Pharaoh consented to let the people all go, and all that
   they had; but he was not stedfastly of that mind; he soon repented, and
   pursued after them again. The reason was, that those lusts of pride and
   covetousness, which were gratified by Pharaoh's dominion over the
   people, and the gains of their service, were never really mortified in
   him, but only violently restrained. And thus, he being guilty of
   backsliding, after his seeming compliance with God s commands, was
   destroyed without remedy. Thus there may be a forcing parting with ways
   of disobedience to the commands of God, that may seem to be universal,
   as to what appears for a little season: but because it is a mere force,
   without the mortification of the inward principle of sin, they will not
   persevere in it; but will return as the dog to his vomit; and so bring
   on themselves dreadful and remediless destruction. There were many
   false disciples in Christ's time, that followed him for a while; but
   none of them followed him to the end; some on one occasion, and some on
   another, went back and walked no more with him. [530]

   From what has been said, it is manifest, that christian practice, or a
   holy life, is a great and distinguishing sign of true and saving grace.
   But I may go further, and assert, that it is the chief of all the signs
   of grace, both as an evidence of the sincerity of professors unto
   others, and also to their own consciences.

   But then it is necessary that this be rightly taken, and that it be
   well understood and observed, in what sense and manner christian
   practice is the greatest sign of grace. Therefore, to set this matter
   in a clear light, I will endeavour particularly and distinctly to
   prove, that christian practice is the principal sign by which
   Christians are to judge, both of their own and others' sincerity of
   godliness; withal observing some things that are needful to be
   particularly noted, in order to a right understanding of this matter.
     __________________________________________________________________

   [520] "He that pretends to godliness, and turns aside to crooked ways,
   is an hypocrite: for those that are really godly, do live in a way of
   obedience; Psal. cxix. 1, 2, 3. "Blessed are the undefiled in the way,
   that walk in the law of the Lord.--They also do iniquity." Luke i. 6.
   "They were both righteous before God, walking in all the commandments
   of the Lord blameless." But such as live in ways of sin, are
   dissemblers: for all such will be rejected in the day of judgment;
   Matth. vii. 23. "Depart from me ye that work iniquity". The like we
   have Luke xiii. 27. If men live in a way of disobedience, they do not
   love God; for love will make men keep God's commandments: 1 John v. 3.
   "Herein is love, that we keep his commandments: and his commandments
   are not grievous." If men live in a way of disobedience, they have not
   a spirit of faith; for faith sanctifies men; Acts xxvi. 18. "Sanctified
   by faith that is in me." If men live in a way of disobedience, they are
   not Christ's sheep; for his sheep hear his voice; John x. 27. Men that
   live in a way of disobedience are not born of God; 1 John iii. 9. "He
   that is born of God, sinneth not" Men that live in a way of
   disobedience are the servants of sin; John viii. 34. "He that
   committeth sin, is the servant of sin."--A course of external sin is an
   evidence of hypocrisy; whether it be a sin of omission or
   commission.--If men live in the neglect of known duties, or in the
   practice of known evils, that will be their condemnation; let the sin
   be what it will; let it be profaneness, uncleanness, lying, or
   injustice.--If men allow themselves in malice, envy, wanton thoughts,
   profane thoughts, that will condemn them; though those corruptions do
   not break out in any scandalous way. These thoughts are an evidence of
   a rotten heart; Tit. iii. 3. "We ourselves were sometimes foolish,
   disobedient, deceived, serving divers lusts and pleasures, living in
   malice and envy, hateful, and hating one another." If a man allows
   himself, though he thinks he doth not, in malice and envy, he is an
   hypocrite: though his conscience disallows it, yet if his heart allows
   it, he is no saint-- Some make pretences to godliness, whereby they do
   not only deceive others, but (which is a great deal worse) deceive
   themselves also: but this will condemn them, that they live in a course
   of sin. and so must go with ungodly men;. Ps. xxv. 5. "As for such as
   turn aside unto their crooked ways, the Lord will lead them forth with
   the workers of iniquity." If there be a great change in a man's
   carriage, and he be reformed in several particulars, yet if there be
   one evil way, the man is an ungodly man; where there is piety there is
   universal obedience. A man may have great infirmities, yet be a godly
   man. So it was with Lot, David, and Peter: but if he lives in a way of
   sin, he does not render his godliness only suspicious, but it is full
   evidence against him. Men that are godly have respect to all God's
   commandments, Psal. cxix. 6. There be a great many commands, and if
   there be one of them that a man has not respect unto, he will be put to
   shame another day. If a man lives in one evil way. he is not subject to
   God's authority: but then he lives in rebellion; and that will take off
   all his pleas, and at once cut off all his pretences; and he will be
   condemned in the day of judgment.--One way of sin is exception enough
   against the man's salvation. Though the sin that he lives in be but
   small: such persons will not be guilty of perjury. stealing,
   drunkenness, fornication; they look upon them to be heinous things, and
   they are afraid of them; but they do not much matter it, if they
   oppress a little in a bargain, if they commend a thing too much when
   they are about to sell it, if they break a promise, if they spend the
   Sabbath unprofitably, if they neglect secret prayer, if they talk
   rudely and reproach others; they think these are but small things, if
   they can keep clear of great transgressions, they hope that God will
   not insist upon small things.--But indeed all the commands of God are
   established by divine authority: a small shot may kill a man, as well
   as a cannon bullet: a small leak may sink a ship. If a man lives in
   small sins, that shows he has no love to God, no sincere care to please
   and honour God. Little sins are of a damning nature, as well as great:
   if they do not deserve so much punishment as greater. yet they do
   deserve damnation. There is contempt of God in all sins; Matt. v. 19.
   "He that, shall break one of the least of these commands, and shall
   teach men so, shall be called the least in the kingdom of God." Prov.
   xix. 16. "He that keepeth the commandment, keepeth his own soul; but he
   that despiseth his way, shall die." If a man says, this is a great
   command, and so lays weight on it and another is a little commandment,
   and so does not regard it, but will allow himself to break it, he is in
   a perishing condition."--Stoddard's Way to Know Sincerity and
   Hypocrisy.

   [521] Deut. v. 29. Deut. xxxii. 18, 19, 20. 1 Chron. xxviii. 9. Psal.
   lxxviii. 7, 8. 10, 11, 35, 36, 37, 41, 42, 56, &c. Psal. cvi. 3, 12-15.
   Psal. cxxv. 4, 5. Prov. xxvi. 11. Isa. lxiv. 5. Jer. xvii. 13. Ezek.
   iii. 20. and xviii. 24. and xxxiii. 12, 13. Matt. x. 22. and xiii. 4-8.
   with verses 19-23. and xxv. 8. and xxiv. 12, 13. Luke ix. 62. and xii.
   35. &c. and xxii. 28. and xvii. 32. John viii 30, 31. and xv. 6, 7, 8,
   10, 16. Rom. ii. 7. and xi. 22. Col. i. 22, 23. Heb. iii. 6, 12,14. and
   11,12. and x 35, &c. James i. 25. Rev. ii. 13, 26. and Rev. 10. 1 Tim.
   ii. 15. 2 Tim. iv. 4-8.

   [522] Gen. xxii. 1. Exod. xv. 25. and xvi. 4. Deut viii. 2, 15, 16. and
   xiii. 3. Jude. ii 22. and iii. 1, 4. Job xxiii. 10. Psal. lxvi. 10. 11.
   Ezek. iii. 20. Dan. xii. 10. Zech. xiii. 9. Matt. viii. 19, 20. and
   xviii. 21, 22. Luke i. 35. 1 Cor. xi. 19. 2 Cor. viii. 8. Jam. i. 12. 1
   Pet. iv. 12. 1 John ii.19. Heb. xi. 17. Rev. iii. 10.

   [523] "One way of sin is exception enough against men's salvation,
   though their temptations be great. Some persons delight in iniquity;
   they take pleasure in rudeness, and intemperate practices: but there be
   others, that do not delight in sin; when they can handsomely avoid it,
   they do not choose it; except they be under some great necessity, they
   will not do it They are afraid to sin; they think it is dangerous, and
   have some care to avoid it: but sometimes they force themselves to sin;
   they are reduced to difficulties, and cannot tell how well to avoid it:
   it is a dangerous thing not to do it. If Naaman do not bow himself in
   the house of Rimmon, the king will be in a rage with him, take away his
   office, it may be take away his life, and so he complies; 2 Kings v.
   18.--So Jeroboam forced himself to set up the calves at Dan and Bethel:
   he thought that if the people went up to Jerusalem to worship, they
   would return to Rehoboam, and kill him; therefore he must think of some
   expedient to deliver himself in this strait; 1 Kings xii. 27, 28. He
   was driven by appearing necessity to take this wicked course.-- So the
   stony-ground hearers were willing to retain the profession of the true
   religion; but the case was such, that they thought they could not well
   do it; Matt. xiii. 21. "When tribulation or persecution ariseth because
   of the word, by and by he is offended." So Achan and Gehazi had
   singular opportunities to get an estate; if they live twenty years they
   are not like to have such an advantage; and they force themselves to
   borrow a point, and break the law of God. They lay a necessity on
   estate, and liberty, and life, but not upon obedience. If a man be
   willing to serve God in ordinary cases, but excuse himself when there
   be great difficulties, he is not godly. It is a small matter to serve
   God when men have no temptation; but Lot was holy in Sodom, Noah was
   righteous in the old world. Temptations try men, but they do not force
   men to sin: and grace will establish the heart in a day of
   temptation.--They are blessed that do endure temptation, James i. 12.
   But they are cursed that fall away in a day of temptation." Stoddard's
   Way to know Sincerity and Hypocrisy.

   [524] "Hence we learn what verdict to pass and give in concerning those
   men that decay and fall off from the Lord. They never had oil in the
   vessel; never had a dram of grace in their heart. Thus 1 John ii. 19.
   "If they had been of us, they would no doubt have continued with us."
   It seems they were such men, which were so eminent and excellent, as
   that there were no brands nor marks upon them, to give notice to the
   churches, that they were marked out for apostacy; but were only
   discovered to be unsound, by their apostacy; and this was argument good
   enough." Shepard's Parable. Part I. p. 226.

   [525] "When a man's rising is the cause of his fall, or seals a man up
   in his fall, or at least the cause through his corruption. Ex. Gr. Time
   was, a man lived a loose, careless, carnal life; by the ministry of
   some word, or reading of some book, or speaking with some friend, he
   comes to be convinced of his misery and woful condition, and sees no
   good nor grace in himself; he hath been even hitherto deceived: at last
   he comes to get some light, some taste, some sorrows, some heart to use
   the means, some comfort and mercy, and hope of life: and when it is
   thus with him, now he falls; he grows full and falls; and this rising
   is the cause of his fall; his light is darkness and death to him; and
   grows to a form of knowledge; his rising makes him fall to formality,
   and then to profaneness; and so his tasting satisfies him; his sorrows
   empty his heart of sorrows for sin; and his sorrows for his falls
   harden his heart in his falls; and all the means of recovering him
   harden him.--Look as it is in diseases; if the physic and meat turn to
   be poison, then there is no hope of recovery; a man is sick to death
   now. The saint's little measure makes him forget what is behind."
   Shepard's Parable. Part I. p. 226.

   [526] Matt v. 29, 30. Chap. vi. 24. Chap. viii. 19-22. Chap. iv. 18-22.
   Chap. x. 37, 38, 39. Chap. xiii. 44. 45. 46. Chap. xvi. 24. 25, 26.
   Chap. xviii. 8, 9. Chap. xix. 21, 27. 28, 29. Luke v. 27, 28. Chap. x.
   42. Chap. xii. 33, 34. Chap. xiv. 16-20, 25-33. Chap. xvi. 13. Acts iv.
   34, 35. with Chap. v. 1-11. Rom. vi. 3-8. Gal. ii. 20. Chap. vi. 14.
   Philip. iii. 7-10. Jam. i. 8. 9.10. Chap. iv. 4. 1 John ii. 15. Rev.
   xiv. 4. Gen. xii. 1-4. with Heb. xi. 8, 9, 10. Gen. xxii. 12. and Heb.
   xi. 17. Chap. xi. 24-27. Deut xiii. 6. and Chap. xxxiii. 9. Ruth. i.
   6-16. with Psal. xlv. 10, 11. and 2 Sam. xv. 19-22. Psal. lxxxiii. 25.
   Psal. xvi. 5, 6. Lam. iii. 24. Jer. x. 16.

   [527] "To profess to know much is easy; but to bring your affections
   into subjection, to wrestle with lusts, to cross your wills and
   yourselves, upon every occasion, this is hard. The Lord looketh that in
   our lives we should be serviceable to him, and useful to men. That
   which is within, the Lord and our brethren are never the better for it:
   but the outward obedience, flowing thence, glorifieth God, and does
   good to men. The Lord will have this done. What else is the end of our
   planting and watering, but that the trees may be filled with sap? And
   what is the end of that sap, but that the trees may bring forth fruit?
   What careth the husbandman for leaves and barren trees?"--Dr. Preston
   of the Church's Carriage.

   [528] "What is the end of every grace, but to mollify the heart, and
   make it pliable to some command or other? Look, how many commandments,
   so many graces there are in virtue and efficacy, although not so many
   several names are given them. The end of every such grace is to make us
   obedient; as the end of temperance is chastity, to bow the heart to
   these commands. Be ye sober, &c. not in chambering and wantonness, &c.
   When the Lord commandeth us not to be angry with our brother, the end
   of meekness, and why the Lord infuseth it, is to keep us from unadvised
   rash anger. So faith, the end of it is to take Jesus Christ, to make us
   obedient to the command of the gospel, which commands us to believe in
   him. So as all graces do join together, but to frame and fashion the
   soul to obedience; then so much obedience as is in your lives, so much
   grace in your hearts, and no more. Therefore ask your hearts, how
   subject you are to the Lord in your lives? It was the counsel that
   Francis Spira gave to them about him, saith he, Learn all of me to take
   heed of severing faith and obedience: I taught justification by faith,
   but neglected obedience; and therefore is this befallen me. I have
   known some godly men, whose comfort on their death-beds hath been not
   from the inward acts of their minds, which apart considered, might be
   subject to misapprehensions, but from the course of obedience in their
   lives, issuing thence. Let Christians look to it, that in all their
   conversation, as they stand in every relation, as scholars, tradesmen,
   husbands, wives, look to this, that when they come to die, they have
   been subject in all things. This will yield comfort." Dr. Preston's
   Church's Carriage.

   [529] "No unregenerate man, though he go never so far, let him do never
   so much, but he lives in some one sin or other, secret or open, little
   or great Judas went far, but he was covetous: Herod went far, but he
   loved his Herodias. Every dog hath his kennel; every swine hath his
   swill; and every wicked man his lust." Shepard's Sincere Convert, 1st
   edition, p. 96. "There is never an unsound heart in the world, but as
   they say of witches, they have some familiar that sucks them, so they
   have some lust that is beloved of them, some beloved there is they have
   given a promise to never to forsake." Shepard's Parable, Part I. p. 15.
   "No man that is married to the law, but his fig-leaves cover some
   nakedness. All his duties ever brood some lust. There is some one sin
   or other the man lives in; which either the Lord discovers, and he will
   not part with, as the young; man; or else is so spiritual, he cannot
   see all his life-time. Read through the strictest of all, and see this,
   Matt xxiii. Painted sepulchres. Paul that was blameless, yet (Eph. ii.
   3. Tit. iii. 3.) served divers lusts and pleasures. And the reason is,
   the law is not the ministration of the Spirit, 2 Cor. iii. 8. 9. which
   breaks off from every sin. There is no law that can give life. Gal.
   iii. 21. and hence many men have strong resolutions, and break all
   again. Hence men sin and sorrow, and pray again, and then go with more
   ease in their sin. Examine thyself; is there any living lust with thy
   righteousness? It is sure, it is a righteousness thou art married to,
   and never wert yet matched to Christ." Shepard's Parable, Part I. p.
   19, 20. "No hypocrite, though he closeth with Christ, and for a time
   grow up in knowledge of and communion with Christ, but he hath at that
   time hidden lusts and thorns that overgrow his growings, and choke all
   at last, and in conclusion meditates a league between Christ and his
   lusts, and seeks to reconcile them together." Shepard's Parable, Part
   I. p. 109. "-- Their faith is in such a party, as never was yet
   thoroughly rent from sin. And here is the great wound of the most
   cunning hypocrites living. Let a man be cast down as low as hell with
   sorrow, and lie under chains, quaking; in apprehension of terror to
   come; let a man then be raised up to heaven in joy, not able to live:
   let a man reform and shine like an earthly angel: yet if not rent from
   lust, that either you did never see it, or if so, you have not followed
   the Lord to remove it, but proud, dogged, worldly, sluggish still,
   false in your dealings, cunning in your tradings, devils in your
   families, images in your churches; you are objects of pity now, and
   shall be of terror at the great day. For where sin remains in power, it
   will bring faith, and Christ, and joy into bondage and service of
   itself." Shepard's Parable, Part I. p. 125. "Methinks it is with the
   best hypocrites, as it is with divers old merchants: they prize and
   desire the gain of merchandise; but to be at the trouble to prepare the
   ship, to put themselves upon the hazard and dangers of the ship, to go
   and fetch the treasure that they prize, this they will never do. So
   many prize and desire earnestly the treasures of heaven; but to be at
   the trouble of a heaven-voyage to fetch this treasure, to pass through
   the valley of Baca, tears, temptations, the powers of darkness, the
   breaches. opposition, and contradictions of a sinful unbelieving heart,
   good and evil report, to pass from one depth and wave to another, this
   the best hypocrite fails in; and hence loses all at last. And this I
   conceive to be one of the great differences between the strong desires
   and esteems of hypocrites and saints.-- Look, as it is with men that
   have two trades, or two shops; one is as much as ever they can follow
   or tend: they are forced at last to put off one, and they must neglect
   one; so here. That spirit of sloth and slumber, which the Lord ever
   leaves the best hypocrite to, so mightily oppresseth all their senses,
   that they cannot use effectually all means to accomplish their ends.
   And hence a man desires the end, but has it not; Prov. xiii. 4."
   Shepard's Parable, Part I. p. 150, 151. "Read through all the
   Scripture; constantly, never any hypocrites but they had this brand.
   Matt vii. 23. you workers of iniquity. Shepard's Parable, Part I. p.
   195. "A carnal man may hit upon some good duty that God commands, and
   refrain from some sin that God forbids; but to go through, he cannot:
   to take up reproach and disgrace, to lose his credit, to forsake his
   friends, to lose honour, and riches, and pleasures; this he will not
   do, until he be humbled." Dr. Preston on Paul's Conversion. "So it is
   with men, because they want humiliation. Therefore their profession and
   they do not continue, but part willingly one from another. They will do
   some things, but not all things: and they will forego some things, but
   not all things.--And therefore our Saviour saith, Luke xiv. "He that
   will not forsake all for my sake, is not worthy of me." He is not worth
   the saying, that prizes not me above all things whatsoever. And a man
   will not prize Christ, nor forsake all things for Christ, until he be
   humbled." Ibid.

   [530] "The counterfeit and common grace of foolish virgins, after some
   time of glorious profession, will certainly go out and be quite spent.
   It consumes in the using, and shining, and burning.--Men that have been
   most forward, decay; their gifts decay, life decays.--It is so, after
   some time of profession: for at first, it rather grows than decays and
   withers: but afterward they have enough of it, it withers and
   dies.--The Spirit of God comes upon many hypocrites, in abundant and
   plentiful measure of awakening grace; it comes upon them, as it did
   upon Balaam, and as it is in overflowing waters, which spread far, and
   grow very deep, and fill many empty places.--Though it doth come upon
   them so, yet it doth never rest within, so as to dwell there, to take
   up an eternal mansion for himself.--Hence it doth decay by little and
   little; until at last it is quite gone. As ponds filled with
   rain-water, which comes upon them; not spring water, that riseth up
   within them: it drys up by little and little, until quite dry."
   Shepard's Parable, Part II. p. 58, 59. "Some men may apprehend Christ,
   neither out of fear of misery nor only to preserve some sin; but God
   lets in light and heat of the blessed beams of the glorious gospel of
   the Son of God: and therefore there is mercy, rich, free, sweet, for
   damned, great, vile sinners: Good Lord, saith the soul, what a sweet
   ministry, word, God, and gospel is this! and there rests. This was the
   frame of the stony-ground; which heard the word, and received it with
   joy, and for a time believed. And this is the case of thousands, that
   are much affected with the promise and mercy of Christ, and hang upon
   free grace for a time: but as it is with sweet smells in a room, they
   continue not long: or as flowers, they grow old and withered, and then
   fall. In time of temptation, lust, and world, and sloth, is more sweet
   than Christ, and all his gospel is." Shepard's Parable, Part II. p.
   168. "Never any carnal heart, but some root of bitterness did grow up
   at last in this soil." Shepard's Parable, Part I. p. 195. " We shall
   see in experience: take the best professors living; though they may
   come, as they and others judged, to the Lord, and follow the Lord; yet
   they will in time depart. The Spirit never was given effectually to
   draw them, nor yet to keep them." Shepard's Parable, Part I. p. 205.
     __________________________________________________________________

      SECT. XIII.

   Christian practice or holy life, is a manifestation and sign of the
   sincerity of a professing Christian, to the eye of his neighbours and
   brethren.

   And that this is the chief sign of grace in this respect, is very
   evident from the word of God. Christ, who knew best how to give us
   rules to judge of others, has repeated, and inculcated the rule, that
   we should know them by their fruits; Matt. vii. 16. "Ye shall know them
   by their fruits." And then after arguing the point, and giving clear
   reasons, why men's fruits must be the chief evidence of what sort they
   are, in the following verses, he closes by repeating the assertion;
   ver. 20. "Wherefore by their fruits ye shall know them." Again, chap.
   xii. 33. "Either make the tree good, and his fruit good; or else make
   the tree corrupt, and his fruit corrupt."--As much as to say, it is a
   very absurd thing, for any to suppose that the tree is good, and yet
   the fruit bad; that the tree is of one sort, and the fruit of another;
   for the proper evidence of the nature of the tree is its fruit. Nothing
   else can be intended by that last clause in the verse, "For the tree is
   known by its fruit," than that the tree is chiefly known by its fruit,
   that this is the main and most proper diagnostic by which one tree is
   distinguished from another. So "Every tree is known by his own fruit."
   Christ no where says, Ye shall know the tree by its leaves or flowers;
   or ye shall know men by their talk, by the good story they tell of
   their experiences, by the manner and air of their speaking, or emphasis
   and pathos of expression; or ye shall know them by their speaking
   feelingly, or by abundance of talk, or by many tears and affectionate
   expressions, or by the affections ye feel in your hearts towards them:
   but by their fruits shall ye know them; the tree is known by its fruit;
   every tree is known by its own fruit. And as this is the evidence that
   Christ has directed us mainly to look at it in others, in judging of
   them, so it is the evidence that Christ has mainly directed us to give
   to others, whereby they may judge of us; Matt. v. 16. "Let your light
   so shine before men, that others seeing your good works, may glorify
   your Father which is in heaven." Here Christ directs us to manifest our
   godliness to others. Godliness is as it were a light that shines in the
   soul: Christ directs that this light should not only shine within, but
   that it should shine out before men, that they may see it. But which
   way shall this be? It is by our good works. Christ doth not say, that
   others hearing your good words, your good story, or your pathetical
   expressions; but that others seeing your good works, may glorify your
   Father which is in heaven. Doubtless when Christ gives us a rule how to
   make our light shine, that others may have evidence of it, his rule is
   the best. And the apostles mention a christian practice, as the
   principal ground of their esteem of persons as true Christians. As the
   apostle Paul, in the Hebrews vi.6th chapter of Hebrews. There the
   apostle, in the beginning of the chapter, speaks of persons who have
   great common illuminations, who have been enlightened, and have tasted
   of the heavenly gift, and were made partakers of the Holy Ghost, and
   have tasted the good word of God, and the powers of the world to come,
   who afterwards fall away, and are like barren ground, that is nigh unto
   cursing, whose end is to be burned: and then he immediately adds in the
   9th verse, (expressing his charity for the christian Hebrews, as having
   that saving grace, which is better than all these common
   illuminations,) "But, beloved, we are persuaded better things of you,
   and things that accompany salvation: though we thus speak." And then in
   the next verse, he tells them what was the reason he had such good
   thoughts of them: he does not say, that it was because they had given
   him a good account of a work of God upon their souls, and talked very
   experimentally; but it was their work, and labour of love; "for God is
   not unrighteous, to forget your work, and labour of love, which ye have
   showed towards his name, in that ye have ministered to the saints, and
   do minister." [531] And the same apostle speaks of faithfully serving
   God in practice, as the proper proof to others of men's loving Christ
   above all, and preferring his honour to their private interest, Phil.
   ii. 21, 22. "For all seek their own, not the things which are Jesus
   Christ's: but ye know the proof of him, that as a son with the father,
   he hath served with me in the gospel." So the apostle John expresses
   the same, as the ground of his good opinion of Gaius, 3 John 3-6. "for
   I rejoiced greatly when the brethren came and testified of the truth
   that is in thee." But how did the brethren testify of the truth that
   was in Gaius? and how did the apostle judge of the truth that was in
   him? it was not because they testified that he had given them a good
   account of the steps of his experiences, and talked like one that felt
   what he said, and had the very language of a Christian: but they
   testified, "that he walked in the truth:" as it follows, 3 John
   3-6.even as thou walkest in the truth. I have no greater joy than to
   hear that my children walk in the truth. Beloved, thou dost faithfully
   whatsoever thou dost to the brethren, and to strangers: which have
   borne witness of thy charity before the church." Thus the apostle
   explains what the brethren had borne witness of, when they came and
   testified of his walking in the truth. And the apostle seems in this
   same place, to give it as a rule to Gaius how he should judge of
   others. In verse 10. he mentions one Diotrephes, that did not conduct
   himself well, and led away others after him; and then in the 11th
   verse., he directs Gaius to beware of such, and not to follow them: and
   gives him a rule whereby he may know them, exactly agreeable to that
   rule Christ had given before, "by their fruits ye shall know them,"
   says the apostle, "Beloved, follow" not that which is evil, but that
   which is good. He that doth good, is of God: but he that doth evil,
   hath not seen God." And I would further observe, that the apostle
   James, expressly comparing that way of showing others our faith and
   Christianity by our practice or works, with other ways of showing our
   faith without works, or not by works, does plainly and abundantly
   prefer the former; Jam. ii. 18. "Yea, a man may say, Thou hast faith,
   and I have works: show me thy faith without thy works, and I will show
   thee my faith by my works." A manifestation of our faith without works,
   or in a way diverse from works, is a manifestation of it in words,
   whereby a man professes faith. As the apostle says, ver. 14. "What doth
   it profit, my brethren, though a man say he hath faith?"--Therefore
   here are two ways of manifesting to our neighbour what is in our
   hearts; one by what we say, and the other by what we do. But the
   apostle abundantly prefers the latter as the best evidence. Now
   certainly all accounts we give of ourselves in words, our saying that
   we have faith, and that we are converted; telling the manner how we
   came to have faith, the steps by which it was wrought, and the
   discoveries and experiences that accompanied it, are still but
   manifesting our faith by what we say; it is but showing our faith by
   our words; which the apostle speaks of as falling vastly short of
   manifesting of it by what we do, and showing our faith by our works.

   And as the Scripture plainly teaches, that practice is the best
   evidence of the sincerity of professing Christians; so reason teaches
   the same thing. Reason shows, that men's deeds are better and more
   faithful interpreters of their minds, than their words. The common
   sense of all mankind, through all ages and nations, teaches them to
   judge of men's hearts chiefly by their practice, in other matters: as,
   whether a man be a loyal subject, a true lover, a dutiful child, or a
   faithful servant. If a man professes a great deal of love and
   friendship to another, reason teaches all men, that such a profession
   is not so great an evidence of his being a real and hearty friend, as
   his appearing a friend in deeds; being faithful and constant to his
   friend, in prosperity and adversity, ready to lay out himself, and deny
   himself, and suffer in his personal interest, to do him a kindness. A
   wise man will trust to such evidences of the sincerity of friendship,
   further than a thousand earnest professions and solemn declarations,
   and most affectionate expressions of friendship in words. And there is
   equal reason, why practice should also be looked upon as the best
   evidence of friendship towards Christ. Reason says the same that Christ
   said, in John xiv. 21. "He that hath my commandments, and keepeth them,
   he it is that loveth me." Thus if we see a man, who in the course of
   his life seems to follow and imitate Christ, and greatly to exert and
   deny himself for his honour, and to promote his kingdom and interest in
   the world; reason teaches, that this is an evidence of love to Christ,
   more to be depended on, than if a man only says he has love to him, and
   tells of his inward experiences, what strong love he felt, and how his
   heart was drawn out in love at such and such a time; when it may be
   there appears but little imitation of Christ in his behaviour. He seems
   backward to do any great matter for him, or to put himself out of his
   way for the promoting of his kingdom, but seems to be apt to excuse
   himself whenever he is called to deny himself for Christ. So if a man,
   in declaring his experiences, tells how he found his heart weaned from
   the world, and saw the vanity of it, so that all looked as nothing to
   him at such and such times, and professes that he gives up all to God,
   and calls heaven and earth to witness to it: but yet in his practice is
   violent in pursuing the world, what he gets he keeps close, is
   exceeding loth to part with much of it to charitable and pious uses, it
   comes from him almost like his heart's blood. But there is another
   professing Christian, that says not a great deal, yet in his behaviour
   appears ready at all times to forsake the world, whenever it stands in
   the way of his duty, and is free to part with it at any time, to
   promote religion and the good of his fellow-creatures. Reason teaches,
   that the latter gives far the most credible manifestation of a heart
   weaned from the world. And if a man appears to walk humbly before God
   and men, and to be of a conversation that savours of a broken heart,
   appearing patient and resigned to God under affliction, and meek in his
   behaviour amongst men; this is a better evidence of humiliation, than
   if a person only tells how great a sense he had of his own
   unworthiness--how he was brought to lie in the dust, quite emptied of
   himself, and to see himself all over filthy and abominable, &c.
   &c.--but yet acts as if he looked upon himself one of the first and
   best of saints, and by just right the head of all the Christians in the
   town. He is assuming, self-willed, and impatient of the least
   contradiction or opposition; we may be assured in such a case, that a
   man's practice comes from a lower place in his heart, than his
   profession. So (to mention no more instances) if a professor of
   Christianity manifest in his behaviour a tender spirit towards others
   in calamity, ready to bear their burdens with them, willing to spend
   his substance for them, and to suffer many inconveniences in his
   worldly interest to promote the good of others' souls and bodies; is
   not this a more credible manifestation of a spirit of love to men, than
   only a man's telling what love he felt to others at certain times--how
   he pitied their souls, how his soul was in travail for them, and how he
   felt a hearty love and pity to his enemies--when in his behaviour he
   seems to be of a very selfish spirit, close and niggardly, all for
   himself, and none for his neighbours, and perhaps envious and
   contentious? Persons in a pang of affection may think they have a
   willingness of heart for great things, to do much and to suffer much,
   and so may profess it very earnestly and confidently, when really their
   hearts are far from it. Thus many in their affectionate pangs have
   thought themselves willing to be damned eternally for the glory of God.
   Passing affections easily produce words; and words are cheap; and
   godliness is more easily feigned in words than in actions. Christian
   practice is a costly laborious thing. The self-denial that is required
   of Christians, the narrowness of the way that leads to life, does not
   consist in words, but in practice. Hypocrites may much more easily be
   brought to talk like saints than to act like saints.

   Thus it is plain, that christian practice is the best sign or
   manifestation of the true godliness of a professing Christian, to the
   eye of his neighbours. But then, the following things should be well
   observed, that this matter may be rightly understood:

   First, It must be observed, that when the Scripture speaks of christian
   practice, as the best evidence to others of sincerity and truth of
   grace, a profession of Christ trinity is not excluded, but supposed.
   The rules mentioned, were rules given to the followers of Christ, to
   guide them in their thoughts of professing Christians, and those that
   offered themselves as some of their society, whereby they might judge
   of the truth of their pretences, and the sincerity of the profession
   they made; and not for the trial of heathens, or those who made no
   pretence to Christianity, and with whom Christians had nothing to do.
   This is as plain as possible in that great rule which Christ gives in
   the 7th of Matthew, "By their fruits ye shall know them." He there
   gives a rule how to judge of professed Christians, yea those who made a
   very high profession, false prophets, who come in sheep's clothing," as
   ver. 15. So that passage of the apostle James ii. 18. "Show me thy
   faith without thy works, and I will show thee my faith by my works." It
   is evident, that both these sorts of persons, offering to give these
   diverse evidences of their faith, are professors of faith; this is
   implied in each offering to give evidences of the faith professed. And
   it is evident by the preceding verses, that the apostle is speaking of
   professors of faith in Jesus Christ. So it is very plain that the
   apostle John, in those passages observed in his third epistle, is
   speaking of professing Christians. Though in these rules, the christian
   practice, of professors be spoken of as the greatest and most
   distinguishing sign of their sincerity, much more evidential than their
   profession itself; yet a profession of Christianity is plainly
   pre-supposed. It is not the main thing in the evidence, nor any thing
   distinguishing; yet it is a thing requisite and necessary in it. As
   having an animal body, is not any thing distinguishing of a man from
   other creatures, and is not the main thing in the evidence of human
   nature; yet it is a thing requisite and necessary in the evidence. So
   that if any man should say plainly that he was not a Christian, and did
   not believe that Jesus was the Son of God, or a person sent of God;
   these rules of Christ and his apostles do not at all oblige us to look
   upon him as a sincere Christian, let his visible practice and virtues
   be what they will. And not only do these rules take no place with
   respect to a man that explicitly denies Christianity, and is a
   professed deist, Jew, heathen, or open infidel; but also with respect
   to a man that only forbears to make a profession of Christianity:
   because these rules were given us only to judge of professing
   Christians; fruits must be joined with open flowers; bells and
   pomegranates go together.

   But here will naturally arise this inquiry, viz. When a man may be said
   to profess Christianity? or, what profession may properly be called a
   profession of Christianity? I answer in two things:

   1. In order to a man's being properly said to make a profession of
   Christianity, there must undoubtedly be a profession of all that is
   necessary to his being a Christian, or of so much as belongs to the
   essence of Christianity. Whatsoever is essential in Christianity
   itself, the profession of that is essential in the profession of
   Christianity. The profession must be of the thing professed. For a man
   to profess Christianity, is for him to declare that he has it. And
   therefore so much as belongs to the true denomination of a thing; so
   much is essential to a true declaration of that thing. If we take only
   a part of Christianity, and leave out a part which is essential to it,
   what we take is not Christianity; because something of the essence of
   it is wanting. So if we profess only a part, and leave out a part that
   is essential, that which we profess is not Christianity. Thus in order
   to a profession of Christianity, we must profess that we believe that
   Jesus is the Messiah; for this reason, because such a belief is
   essential to Christianity. And so we must profess, either expressly or
   implicitly, that Jesus satisfied for our sins, and other essential
   doctrines of the gospel, because a belief of these things also are
   essential to Christianity. But there are other things as essential to
   religion, as an orthodox belief; which it is therefore as necessary
   that we should profess, in order to our being truly said to profess
   Christianity. Thus it is essential to Christianity that we repent of
   our sins, that we be convinced of our own sinfulness, that we are
   sensible we have justly exposed ourselves to God's wrath; that our
   hearts renounce all sin, that we do with our whole hearts embrace
   Christ as our only Saviour, that we love him above all, are willing for
   his sake to forsake all, and that we give up ourselves to be entirely
   and for ever his, &c. Such things as these as much belong to the
   essence of Christianity, as the belief of any of the doctrines of the
   gospel; and therefore the profession of them as much belongs to a
   christian profession. Not that in order to persons being professing
   Christians, it is necessary that there should be an explicit profession
   of every individual thing that belongs to christian grace or virtue:
   but certainly, there must be a profession, either express or implicit,
   of what is of the essence of religion. And as to those things that
   Christians should express in their profession, we ought to be guided by
   the precepts of God's word, or by scripture-examples of public
   professions of religion, which God's people have made from time to
   time. Thus they ought to profess their repentance of sin: as of old,
   when persons were initiated as professors, they came, confessing their
   sins, manifesting their humiliation for sin, Matt. iii. 6. And the
   baptism they were baptized with, was called the baptism of repentance,
   Mark i. 3. And John, when he had baptized them, exhorted them to "bring
   forth fruits meet for repentance,". Matt. iii. 8. i. e. agreeable to
   that repentance which they had professed; ecouraging them, that if they
   did so, they should escape the wrath to come, and be gathered as wheat
   into God's garner, Matt. iii. 7, 8-10, 12. So the apostle Peter says to
   the Jews, Acts ii. 38. "Repent, and be baptized:" which shows, that
   repentance is a qualification that must be visible, in order to
   baptism; and therefore ought to be publicly professed. So when the Jews
   that returned from captivity, entered publicly into covenant, it was
   with confession, or public profession of repentance of their sins, Neh.
   ix. 2. This profession of repentance should include or imply a
   profession of conviction, that God would be just in our damnation: (see
   Neh. ix. 33-35. and chap. x.) They should profess their faith in Jesus
   Christ, that they embrace Christ, rely upon him as their Saviour with
   their whole hearts, and joyfully entertain his gospel. Thus Philip, in
   order to his baptizing the eunuch, required him to profess, that he
   believed with all his heart. They who were received as visible
   Christians, at that great out-pouring of the Spirit, which began at the
   day of Pentecost, appeared gladly to receive the gospel: Acts ii. 41.
   "Then they that gladly received the word, were baptized: and the same
   day there were added unto them about three thousand souls." They should
   profess that they rely only on Christ's righteousness and strength,
   that they are devoted to him as their only Lord and Saviour, and that
   they rejoice in him as their only righteousness and portion. It is
   foretold, that all nations should be brought publicly to make this
   profession, Isa. xlv. 22,. &c. "Look unto me, and be ye saved, all the
   ends of the earth: for I am God, and there is none else. I have sworn
   by myself, the word is gone out of my mouth in righteousness, and shall
   not return, that unto me every knee shall bow, every tongue shall
   swear. Surely, shall one say, In the Lord have I righteousness and
   strength: even unto him shall men come, and all that are incensed
   against him shall be ashamed. In the Lord shall all the seed of Israel
   be justified, and shall glory." They should profess to give up
   themselves entirely to Christ, and to God through him; as the children
   of Israel, when they publicly recognised their covenant with God; Deut.
   xxvi. 17. "Thou hast avouched the Lord this day to be thy God, and to
   walk in his ways, and to keep his statutes, and his commandments, and
   his judgments, and to hearken unto his voice." They ought to profess a
   willingness of heart to embrace religion with all its difficulties, and
   to walk in a way of obedience to God universally and perseveringly;
   (Exod. xix. 8. and xxiv. 3, 7. Deut. xxvi. 16-18. 2 Kings xxiii. 3.
   Neh. x. 28, 29. Ps. cxix. 57, 106.) They ought to profess, that all
   their hearts and souls are in these engagements to be the Lord's, and
   for ever to serve him; 2 Chron. xv. 12-14. God's people swearing by his
   name, or to his name, as it might be rendered, (by which seems to be
   signified their solemnly giving up themselves to him in covenant, and
   vowing to receive him as their God, and to be entirely his, to obey and
   serve him,) is spoken of as a duty to be performed by all God's visible
   Israel; (Deut. vi. 13. and x. 20. Ps. lxiii. 11. Isa. xix. 18. chap.
   xlv. 23, 24. compared with Rom. xiv. 11. and Phil. ii. 10, 11. Isa.
   xlviii. 1, 2. and lxv. 15, 16. Jer. iv. 2. and and v. 7. xii. 16. Hos.
   iv. 15. and x. 4.) Therefore, in order to persons being entitled to
   full esteem and charity, with their neighbours, as being sincere
   professors of Christianity; by those fore-mentioned rules of Christ and
   his apostles, there must be a visibly holy life, with a profession,
   either expressing, or plainly implying, such things as those which have
   been now mentioned. We are to know them by their fruits: that is, we
   are by their fruits to know whether they be what they profess to be;
   not that we are to know by their fruits, that they have something in
   them, to which they do not so much as pretend. Moreover,

   2. That profession of these things, which is properly called a
   christian profession, and which must be joined with christian practice,
   in order to persons being entitled to the benefit of those rules, must
   be made (as to what appears) understandingly: that is, they must be
   persons that appear to have been so far instructed in the principles of
   religion, as to be in an ordinary capacity to understand the proper
   import of what is expressed in their profession. For sounds are no
   significations or declarations of any thing, any further than men
   understand the meaning of their own sounds.

   But in order to persons making a proper profession of Christianity,
   such as the Scripture directs, and such as the followers of Christ
   should require, in order to the acceptance of professors, with full
   charity, as of their society; it is not necessary they should give an
   account of the particular steps and method, by which the Holy Spirit,
   sensibly to them, wrought those great essentials of Christianity in
   their hearts. There is no footstep in the Scripture of any such way of
   the apostles, or primitive ministers and Christians, requiring any such
   relation, in order to their receiving and treating others as their
   christian brethren; or of their first examining them concerning the
   particular method and order of their experiences. They required of them
   a profession of the things wrought; but no account of the manner of
   working was required of them. Nor is there the least shadow in the
   Scripture of any such custom in the church of God, from Adam to the
   death of the apostle John.

   I am far from saying, that it is not requisite that persons should give
   any sort of account of their experiences to their brethren. For persons
   to profess those things wherein the essence of Christianity lies, is
   the same thing as to profess that they experience those things. Thus
   for persons solemnly to profess, that, in a sense and full conviction
   of their own utter sinfulness, misery, and impotence, and totally
   undone state as in themselves--their just desert of God's utter
   rejection and eternal wrath, without mercy, and the utter insufficiency
   of their own righteousness, or any thing in them, to satisfy divine
   justice, or recommend them to God's favour--they do only and entirely
   depend on the Lord Jesus Christ, and his satisfaction and
   righteousness; it is the same thing as to profess, that they experience
   those particulars. When any profess, that they do with all their hearts
   believe the truth of the gospel of Christ; and that, in a full
   conviction and sense of his sufficiency and perfect excellency as a
   Saviour, as exhibited in the gospel, they do with their whole souls
   cleave to him, and acquiesce in him, as the refuge and rest of their
   souls, and the fountain of their comfort; that they repent of their
   sins, and utterly renounce all sin, and give up themselves wholly to
   Christ, willingly subjecting themselves to him as their King; that they
   give him their hearts and their whole man; and are willing and resolved
   to have God for their whole and everlasting portion; what is it but
   saying, that they experience those things? Again, if any profess, in a
   dependence on God's promises of a future eternal enjoyment of him in
   heaven, to renounce all the enjoyments of this vain world, selling all
   for this great treasure and future inheritance, and to comply with
   every command of God, even the most difficult and self-denying, and
   devote their whole lives to God's service; what is it but a declaration
   of so much experience? Once more, when any profess, that, in the
   forgiveness of those who have injured them, and a general benevolence
   to mankind, their hearts are united to the people of Jesus Christ as
   their people, cleave to them and love them as their brethren, and
   worship and serve God, and follow Christ, in union and fellowship with
   them, being willing and resolved to perform all incumbent duties, as
   members of the same family of God and mystical body of Christ; I say,
   for persons solemnly to profess such things as these, as in the
   presence of God, is the same thing, as to profess that they are
   conscious to, or do experience, such things in their hearts.

   Nor do I suppose, that persons giving an account of their experience of
   particular exercises of grace, with the times and circumstances, gives
   no advantage to others in forming a judgment of their state; or that
   persons may not fitly be inquired of concerning these, especially in
   cases of great importance, where all possible satisfaction is to be
   desired and sought after, as in the case of ordination or approbation
   of a minister. It may give advantage in forming a judgment, in several
   respects; and among others in this, that hereby we may be better
   satisfied, that the professor speaks honestly and understandingly, in
   what he professes; and that he does not make the profession in mere
   formality. In order to a profession of Christianity being accepted to
   any purpose, there ought to be good reason, from the circumstances of
   the profession, to think, that the professor does not make such a
   profession out of a mere customary compliance with a prescribed form,
   using words without any distinct meaning, or in a very lax and
   ambiguous manner, as confessions of faith are often subscribed; but
   that the professor understandingly and honestly signifies what he is
   conscious of in his own heart; otherwise his profession can be of no
   significance, and no more to be regarded than the sound of things
   without life. But indeed (whatever advantage an account of particular
   exercises may give in judging of this) it must be owned, that the
   professor having been previously thoroughly instructed by his teachers,
   and giving good proof of his sufficient knowledge, together with a
   practice agreeable to his profession, is the best evidence of this.

   Nor do I suppose, but that, if a person--who is inquired of about
   particular passages, times, and circumstances of his christian
   experience--seems to be able to give a distinct account of the manner
   of his first conversion, in such a method as has been frequently
   observable in true conversion, so that things seem sensibly and
   distinctly to follow one another in the order of time, according to the
   order of nature: it is an illustrating circumstance which, among other
   things, adds lustre to the evidence he gives his brethren of the truth
   of his experiences.

   But what I speak of as unscriptural, is insisting on a particular
   account of the distinct method and steps, wherein the Spirit of God did
   sensibly proceed, in first bringing the soul into a state of salvation,
   as a thing requisite in order to receiving a professor into full
   charity as a real Christian; so as, for the want of such relation to
   disregard other things, in the evidence which persons give to their
   neighbours of their Christianity, that are vastly more important and
   essential.

   Secondly, That we may rightly understand how christian practice is the
   greatest evidence that others can have of the sincerity of a professing
   Christian, it is needful that what was said before, showing what
   christian practice is, should be borne in mind; and that it should be
   considered how far this may be visible to others. Merely that a
   professor of Christianity is, what is commonly called, an honest, moral
   man, (i. e. having no special transgression or iniquity that might
   bring a blot on his character,) is no great evidence of the sincerity
   of his profession. This is not making his light shine before men. This
   is not that work and labour of love showed towards Christ's name, which
   gave the apostle such persuasion of the sincerity of the professing
   Hebrews, (Heb. vi. 9, 10.) We may see nothing in a man, but that he may
   be a good man; there may appear nothing in his life and conversation
   inconsistent with his being godly, and yet neither any great positive
   evidence that he is so. But there may be great positive appearances of
   holiness in men's visible behaviour; their life devoted to the service
   of God. They may appear to follow the example of Jesus Christ, and come
   up in a great measure to those excellent rules in the 5th, 6th, and 7th
   chapters of Matthew, and 12th of Romans, and many other parts of the
   New Testament. There may be a great appearance of their being universal
   in their obedience to Christ's commands and the rules of the gospel; in
   the performance of the duties of the first table, manifesting the fear
   and love of God; and also universal in fulfilling rules of love to men,
   love to saints, and love to enemies; rules of meekness and forgiveness,
   rules of mercy and charity, and looking not only at our own things, but
   also at the things of others; rules of doing good to men's souls and
   bodies, to particular persons and to the public; rules of temperance
   and mortification, and of an humble conversation; rules of bridling the
   tongue, and improving it to glorify God and bless men, showing that in
   their tongues is the law of kindness. They may appear to walk as
   Christians, in all places, and at all seasons; in the house of God, and
   in their families, among their neighbours, on Sabbath-days, and every
   day, in business and in conversation, towards friends and enemies,
   towards superiors, inferiors, and equals. Persons in their visible walk
   may appear to be very earnestly engaged in the service of God and
   mankind, much to labour and lay out themselves in this work of a
   Christian, and to be very constant and stedfast in it, under all
   circumstances and temptations. There may be great manifestations of a
   spirit to deny themselves, and suffer for God and Christ, the interest
   of religion, and the benefit of their brethren. There may be great
   appearances in a man's walk, of a disposition to forsake any thing,
   rather than to forsake Christ, and to make every thing give place to
   his honour. There may be great manifestations in a man's behaviour of
   such religion as this being his element, and of his placing the delight
   and happiness of his life in it; and his conversation may be such, as
   to carry with him a sweet odour of christian graces and heavenly
   dispositions, wherever he goes. And when it is thus in the professors
   of Christianity, here is an evidence to others of their sincerity in
   their profession, to which all other manifestations are not worthy to
   be compared.

   There is doubtless a great variety in the degrees of evidence that
   professors exhibit of their sincerity, in their life and practice; as
   there is a variety in the fairness and clearness of accounts persons
   give of the manner and method of their experiences: but undoubtedly
   such a manifestation as has been described, of a christian spirit in
   practice, is vastly beyond the fairest and brightest story of
   particular steps and passages of experience, that ever was told. And in
   general, a manifestation of the sincerity of a christian profession in
   practice, is far better than a relation of experiences--But yet,

   Thirdly, It must be noted, agreeable to what was formerly observed,
   that no external appearances whatsoever, that are visible to the world,
   are infallible evidences of grace. The manifestations that have been
   mentioned, are the best that mankind can have; and they are such as
   oblige Christians entirely to embrace professors as saints, to love and
   rejoice in them as the children of God; and they are sufficient to give
   as great satisfaction concerning them as ever is needful to guide them
   in their conduct, or for any purpose that needs to be answered in this
   world. But nothing that appears to them in their neighbour, can be
   sufficient to beget an absolute certainty concerning the state of his
   soul. They see not his heart, nor can they see all his external
   behaviour; for much of it is in secret, and hid from the eye of the
   world: and it is impossible certainly to determine, how far a man may
   go in many external appearances and imitations of grace, from other
   principles. Though undoubtedly, if others could see so much of what
   belongs to men's practice, as their own consciences may know of it, it
   might be an infallible evidence of their state, as will appear from
   what follows.
     __________________________________________________________________

   [531] Heb. vi. 10.
     __________________________________________________________________

      SECT. XIV.

   Christian practice is a distinguishing and sure evidence of grace to
   persons' own consciences.

   This is very plain in 1 John ii. 3. "Hereby we do know that we know
   him, if we keep his commandments." And the testimony of our
   consciences, with respect to our good deeds, is spoken of as that which
   may give us assurance of our own godliness; 1 John iii. 18, 19. "My
   little children, let us not love in word, neither in tongue, but in
   deed (in the original it is ERGO in work) and in truth. And hereby we
   know that we are of the truth, and shall assure our hearts before him."
   And the apostle Paul, (Heb. vi.) speaks of the work find labour of love
   of the christian Hebrews, as that which both gave him a persuasion that
   they had something above the highest common illuminations, and also as
   that evidence which tended to give them the highest assurance of hope
   concealing themselves; .ver. 9, &c. "But, beloved, we are persuaded
   better things of you, and things that accompany salvation, though we
   thus speak. For God is not unrighteous, to forget your work and labour
   of love, which ye have showed towards his name, in that ye have
   ministered to the saints, and do minister. And we desire that every one
   of you do show the same diligence, to the full assurance of hope unto
   the end." So the apostle directs the Galatians to examine their
   behaviour or practice, that they might have rejoicing in themselves, in
   their own happy state; Gal. vi. 4. "Let every man prove his own work,
   so shall he have rejoicing in himself, and not in another." And the
   psalmist says, Psal. cxix. 61. "Then shall I not be ashamed, when I
   have respect unto all thy commandments;" i. e. then shall I be bold,
   and assured, and stedfast in my hope. And in that of our Saviour, Matt.
   vii. 19, 20. "Every tree that bringeth not forth good fruit, is hewn
   down and cast into the fire. Wherefore by their fruits ye shall know
   them." Though Christ gives this, first, as a rule by which we should
   judge of others, yet in the words that next follow, he plainly shows,
   that he intends it also as a rule by which we should judge ourselves;
   "Not every one that saith unto me, Lord, Lord, shall enter into the
   kingdom of heaven: but he that doth the will of my Father which is in
   heaven. Many will say to me in that day, Lord, Lord, &c.--And then will
   I profess unto them, I never knew you: depart from me, ye that work
   iniquity. Therefore, whosoever beareth these sayings of mine, and doth
   them, I will liken him unto a wise man which built his house upon a
   rock.--And every one that beareth these savings of mine, and doth them
   not, shall be likened unto a foolish man which built his house upon the
   sand." I shall have occasion to mention other texts that show the same
   thing, hereafter.

   But for the greater clearness in this matter, I would, .first, show how
   christian practice, doing good works, or keeping Christ's commandments,
   is to be taken, when the Scripture represents it as a sure sign to our
   own consciences, that we are real Christians. And. secondly, will
   prove, that this is the chief of all evidences that men can have of
   their own sincere godliness.

   First, I would show how christian practice, or keeping Christ's
   commandments, is to be taken, when the Scripture represents it as a
   sure evidence to our own consciences, that we are sincere Christians.

   And here I would observe, that we cannot reasonably suppose, when the
   Scripture in this case speaks of good works, good fruit, and keeping
   Christ's commandments, that it has respect merely to what is external,
   or the motion and action of the body, without including respect to any
   aim or intention of the agent, or any act of his understanding or will.
   For consider men's actions so, and they are no more good works or acts
   of obedience, than the regular motions of a clock; nor are they
   considered as any human actions at all. The actions of the body, taken
   thus, are neither acts of obedience, nor disobedience; any more than
   the motions of the body in a convulsion. But the obedience and fruit
   that is spoken of, is the obedience and fruit of the man; and therefore
   not only the acts of the body, but the obedience of the soul,
   consisting in the acts and practice of the soul. Not that I suppose,
   that when the Scripture speaks, in this case, of gracious works, fruit,
   and practice, that in these expressions is included all inward piety
   and holiness of heart, both principle and exercise, both spirit and
   practice: because then, in these things being given as signs of a
   gracious principle in the heart, the same thing would be given as a
   sign of itself, and there would be no distinction between root and
   fruit. But only the gracious exercise and holy act of the soul is
   meant, and given as the sign of the holy principle, and good estate.
   Neither is every kind of inward exercise of grace meant; but the
   practical exercise, that exercise of the soul, and exertion of inward
   holiness, which there is in an obediential act; or that exertion of the
   mind, and act of grace, which issues and terminates in what they call
   the imperate acts of the will; in which something is directed and
   commanded by the soul to be done, and brought to pass in practice.

   Here, for a clearer understanding, I would observe, that there are two
   kinds of exercises of grace. 1. There are what some call immanent acts;
   that is, those exercises of grace that remain within the soul, that
   begin and are terminated there, without any immediate relation to any
   thing to be done outwardly, or to be brought to pass in practice. Such
   are the exercises of grace, which the saints often have in
   contemplation; when the exercise in the heart does not directly proceed
   to, or terminate in, any thing beyond the thoughts of the mind: however
   they may tend to practice (as all exercises of grace do) more remotely.
   2. There are acts of grace, that are more strictly called practical, or
   effective exercises; because they immediately respect something to be
   done. They are the exertions of grace in the commanding acts of the
   will, directing the outward actions. As when a saint gives a cup of
   cold water to a disciple, in and from the exercise of the grace of
   charity; or voluntarily endures persecution, in the way of his duty,
   immediately from the exercise of a supreme love to Christ. Here is the
   exertion of grace producing its effect in outward actions. These
   exercises of grace are practical and productive of good works, not only
   because they are of a productive nature, (for so are all exercises of
   true grace,) but they are the producing acts. This is properly the
   exercise of grace in the act of the will; and this is properly the
   practice of the soul. And the soul is the immediate actor of no other
   practice but this: the motions of the body follow from the laws of
   union between the soul and body, which God, and not the soul, has
   fixed, and does maintain. The act of the soul, and the exercise of
   grace, exerted in the performance of a good work, is the good work
   itself, so far as the soul is concerned in it, or so far as it is the
   soul's good work. The determinations of the will, are indeed our very
   actions, so far as they are properly ours, as Dr. Doddridge observes.
   [532] In this practice of the soul, is included the aim and intention
   of the soul which is the agent. For not only should we not look on the
   motions of a statue, doing justice or distributing alms by clock-work,
   as any acts of obedience to Christ in that statue; but neither would
   any body call the voluntary actions of a man, externally and materially
   agreeable to a command of Christ, by the name of obedience to Christ,
   if he had never heard of Christ, or any of his commands, or had no
   thought of his commands in what he did.--If the acts of obedience and
   good fruits spoken of, be looked upon, not as mere motions of the body,
   but as acts of the soul; the whole exercise of the spirit of the mind,
   in the action, must be taken in, with the end acted for, and the
   respect the soul then has to God, &c. otherwise they are no acts of
   denial of ourselves, or obedience to God, or service done to him, but
   something else. Such effective exercises of grace as these, many of the
   martyrs have experienced in a high degree. And all true saints live a
   life of such acts of grace as these, as they all live a life of
   gracious works, of which these operative exertions of grace are the
   life and soul. And this is the obedience and fruit that God mainly
   looks at, as he looks at the soul, more than the body; as much as the
   soul, in the constitution of human nature, is the superior part. As God
   looks at the obedience and practice of the man, he looks at the
   practice of the soul; for the soul is the man in God's sight, "For the
   Lord seeth not as man seeth, for he looketh on the heart."

   And thus it is, that obedience, good works, and good fruit, are to be
   taken, when given in Scripture as a sure evidence to our own
   consciences of a true principle of grace; even as including the
   obedience and practice of the soul, as preceding and governing the
   actions of the body. When practice is given in Scripture as the main
   evidence of our true Christianity to others, then is meant that in our
   practice which is visible to them, even our outward actions: but when
   practice is given as a sure evidence of our real Christianity to our
   own consciences, then is meant that in our practice which is visible to
   our own consciences; which is not only the motion of our bodies, but
   the exertion and exercise of the soul, which directs and commands that
   motion; which is more directly and immediately under the view of our
   own consciences, than the act of the body. And that this is the intent
   of Scripture, not only does the nature and reason of the thing show,
   but it is plain by the Scripture itself. Thus it is evident that when
   Christ at the conclusion of his sermon on the mount, speaks of doing or
   practising those sayings of his, as the grand sign of professors being
   true disciples; without which he likens them to a man that built his
   house upon the sand; and with which, to a man that built his house upon
   a rock; he has respect, not only to the outward behaviour, but to the
   inward exercise of the mind in that behaviour. This is evident by
   observing what those preceding sayings of his are; "Blessed are the
   poor in spirit; blessed are they that mourn; blessed are the meek;
   blessed are they that do hunger and thirst after righteousness; blessed
   are the merciful; blessed are the pure in heart; whosoever is angry
   with his brother without a cause, &c.; whosoever looketh on a woman to
   lust after her, &c.; love your enemies; take no thought for your life,"
   and others of the like nature, which imply inward exercises: and when
   Christ says, John xiv. 21. "He that hath my commandments, and keepeth
   them, he it is that loveth me;" he has evidently a special respect to
   that command several times repeated in the same discourse, (which he
   calls, by way of eminence, his commandment,) that they should love one
   another, as he had loved them. (See chap. xiii. 34, 35.. and chap. xv.
   10, 12, 13, 14.) But this command respects chiefly an exercise of the
   mind or heart, though exerted in practice. So when the apostle John
   says, 1 John ii. 3. "Hereby we do know that we know him, if we keep his
   commandments;" he has plainly a principal respect to the same command,
   as appears by what follows, ver. 7-11. and ver. 5, 6.. and when we are
   told in Scripture that men shall at the last day be judged according to
   their works, and all shall receive according to the things done in the
   body; it is not to be understood only of outward acts; for if so, why
   is God so often spoken of as searching the hearts and trying the reins,
   that he may render to every one according to his works? as Rev. ii. 23.
   "And all the churches shall know that I am he which searcheth the reins
   and hearts: and I will give unto every one according to his works.".
   Jer. xvii. 10. "I the Lord search the heart, I try the reins, even to
   give every man according to his ways, and according to the fruit of his
   doings." But if by his ways, and the fruit of his doings, is meant only
   the actions of his body, what need of searching the heart and reins, in
   order to know them? Hezekiah in his sickness pleads his practice as an
   evidence of his title to God's favour, as including not only his
   outward actions, but what was in his heart, Isa. xxxviii. 3. "Remember
   now, O Lord, I beseech thee, how I have walked before thee in truth,
   and with a perfect heart."

   Though in this great evidence of sincerity that the Scripture gives us,
   what is inward is of greatest importance; yet what is outward is
   included and intended, as connected with the practical exertion of
   grace in the will, directing and commanding the actions of the body.
   And hereby are effectually cut off all pretensions that any man can
   have to evidences of godliness, who externally lives wickedly; because
   the great evidence lies in that inward exercise and practice of the
   soul, which consists in the act of the will, commanding outward acts.
   But it is known, that these commanding acts of the will are not one
   way, and the actions of the bodily organs another: for the unalterable
   law of nature is, that they should be united, as long as soul and body
   are united, and the organs are not so destroyed as to be incapable of
   those motions that the soul commands. Thus it would be ridiculous for a
   man to plead, that the commanding act of his will was to go to the
   public worship, while his feet carry him to a tavern or brothel-house;
   or that the commanding act of his will was to give such a piece of
   money he had in his hand to a poor beggar, while is hand at the same
   instant kept it back, and held it fast. Secondly, I proceed to show,
   that christian practice, taken in the sense explained, is the chief of
   all the evidences of a saving sincerity in religion, to the consciences
   of the professors of it; much to be preferred to the method of the
   first convictions, enlightenings, and comforts in conversion; or any
   immanent discoveries or exercises of grace whatsoever, that begin and
   end in contemplation. [533] The evidence of this appears by the
   following arguments.

   Argument I. Reason plainly shows, that those things which put it to the
   proof, what men will actually cleave to in their practice, when left to
   follow their own choice and inclinations, are the proper trial what
   they do really prefer in their hearts. Sincerity in religion, as
   observed already, consists in setting God highest in the heart, in
   choosing him before other things, in having a heart to sell all for
   Christ, &c.--But a man's actions are the proper trial what a man's
   heart prefers. As for instance, when God and other things come to stand
   in competition, God is as it were set before a man on one hand, and his
   worldly interest or pleasure on the other; his behaviour in such case,
   in actually cleaving to the one and forsaking the other, is the proper
   trial which he prefers. Sincerity consists in forsaking all for Christ
   in heart; but to forsake all for Christ in heart, is the very same
   thing as to have a heart to forsake all for Christ. The proper trial
   whether a man has a heart to forsake all for Christ, is his being
   actually put to it, Christ and other things coming in competition, that
   he must practically cleave to one and forsake the other. To forsake all
   for Christ in heart, is the same thing as to have a heart to forsake
   all for Christ when called to it: but the highest proof to ourselves
   and others, that we have a heart to forsake all for Christ when called
   to it, is actually doing it when or so far as called to it. To follow
   Christ in heart, is to have a heart to follow him. To deny ourselves in
   heart for Christ, is the same thing as to have a heart to deny
   ourselves for him in fact. The main and most proper proof of a man
   having a heart to any thing, concerning which he is at liberty to
   follow his own inclinations, is his doing it. When a man is at liberty
   whether to speak or keep silence, the most proper evidence of his
   having a heart to speak, is his speaking. When a man is at liberty
   whether to walk or sit still, the proper proof of his having a heart to
   walk, is his walking. Godliness consists not in a heart to intend to do
   the will of God, but in a heart to do it. The children of Israel in the
   wilderness had the former, of whom we read, Deut. v. 27-29. "Go thou
   near, and hear all that the Lord our God shall say; and speak thou unto
   us all that the Lord our God shall speak unto thee, and we will hear
   it, and do it. And the Lord heard the voice of your words, when ye
   spake unto me; and the Lord said unto me, I have heard the voice of the
   words of this people, which they have spoken unto thee: they have well
   said all that they have spoken. O that there were such an heart in
   them, that they would fear me, and keep all my commandments always,
   that it might be well with them, and with their children for ever!" The
   people manifested that they had a heart to intend to keep God's
   commandments, and to be very forward in those intentions; but God
   manifests, that this was far from being the thing he desired, wherein
   true godliness consists, even a heart actually to keep them.

   It is therefore exceedingly absurd, and even ridiculous, for any to
   pretend that they have a good heart, while they live a wicked life, or
   do not bring forth the fruit of universal holiness in their practice.
   For it is proved in fact, that such men do not love God above all. It
   is foolish to dispute against plain fact and experience. Men that live
   in ways of sin, and yet flatter themselves that they shall go to
   heaven, or expect to be received hereafter as holy persons, without a
   holy life and practice, act as though they expected to make a fool of
   their Judge. Which is implied in what the apostle says, Gal. vi. 7. "Be
   not deceived; God is not mocked: for whatsoever a man soweth, that
   shall he also reap." As much as to say, "Do not deceive yourselves with
   an expectation of reaping life everlasting hereafter, if you sow not to
   the Spirit here; it is in vain to think that God will be made a fool of
   by you, that he will be imposed upon with shadows instead of substance,
   and with vain pretences, instead of that good fruit which he expects;
   when the contrary to what you pretend appears plainly in your life,
   before his face." In this manner the word mock is sometimes used in
   Scripture. Thus Delilah says to Samson, Behold, thou hast mocked me,
   and told me lies, . Judges xvi. 10, 13. i. e. "Thou hast baffled me,
   intending to make a fool of me, as if I might be easily turned off with
   any vain pretence, instead of the truth." So it is said that Lot, when
   he told his sons-in-law that God would destroy that place, he seemed as
   one that mocked to his sons-in-law, Gen. xix. 14. i. e. he seemed as
   one that would make a game of them, as though they were credulous
   fools. But the great Judge, whose eyes are as a flame of fire, will not
   be mocked or baffled with any pretences, without a holy life. If in his
   name men have prophesied and wrought miracles, and have had faith so
   that they could remove mountains, and cast out devils, and however high
   their religious affections have been, however great resemblances they
   have had of grace, and though their hiding-place has been so dark and
   deep, that no human skill nor search could find them out; yet if they
   are workers or practisers of iniquity, they cannot hide their hypocrisy
   from their Judge; Job xxxiv. 22. "There is no darkness, nor shadow of
   death, where the workers of iniquity may hide themselves." Would a wise
   prince suffer himself to be mocked by a subject, who should pretend
   that he was loyal, and should tell his prince that he had an entire
   affection for him, and that at such and such a time he had experience
   of it, and felt his affections strongly working towards him, and should
   come expecting to be accepted and rewarded by his prince, as one of his
   best friends on that account, though he lived in rebellion against him,
   following some pretender to his crown, and from time to time stirring
   up sedition against him? Or, would a master suffer himself to be
   shammed and gulled by a servant, that should pretend to great
   experiences of love and honour towards him in his heart, and a great
   sense of his worthiness and kindness, when at the same time he refused
   to obey and serve him?

   Argument II. As reason shows, that those things which occur in the
   course of life, which put it to the proof whether men will prefer God
   to other things in practice, are the proper trial of the sincerity of
   their hearts; so the same are represented as the proper trial of the
   sincerity of professors, in the Scripture. There we find that such
   things are called by that very name, trials or temptations, both words
   of the same signification.--The things that put it to the proof,
   whether men will prefer God to other things in practice, are the
   difficulties of religion, or those things which occur that make the
   practice of duty difficult, and cross to other principles besides the
   love of God; because in them, God and other things are both set before
   men together, for their actual and practical choice; and it comes to
   this, that we cannot hold to both, but one or the other must be
   forsaken. And these things are all over the Scripture called by the
   name of trials or proofs.* And they are called by this name, because
   hereby professors are tried and proved of what sort they be, whether
   they be really what they profess and appear to be; and because in them
   the reality of the supreme love of God is brought to the test of
   experiment and fact; they are the proper proofs, in which it is truly
   determined by experience, whether men have a thorough disposition of
   heart to cleave to God or no; Deut. viii. 2. "And thou shalt remember
   all the way which the Lord God led thee these forty years in the
   wilderness, to humble thee, and to prove thee, whether thou wouldst
   keep his commandments, or no." Judg. ii. 21, 22. "I also will not
   henceforth drive out any from before them, of the nations which Joshua
   left when he died: that through them I may prove Israel, whether they
   will keep the way of the Lord." So chap. iii. 1, 4. and Exod. xvi. 4.
   And the Scripture, when it calls these difficulties of religion by the
   name of temptations or trials, explains itself to mean thereby, the
   trial or experiment of their faith, James i. 2, 3. "My brethren, count
   it all joy when ye fall into divers temptations; knowing this, that the
   trying of your faith worketh patience." 1 Pet. i. 6, 70. "Now for a
   season--ye are in heaviness, through manifold temptations; that the
   trial of your faith being much more precious than of gold," &c. So the
   apostle Paul speaks of that expensive duty of parting with our
   substance to the poor, as the proof of the sincerity of the love of
   Christians, 2 Cor. viii. 8. And the difficulties of religion are often
   represented in Scripture as being the trial of professors, in the same
   manner that the furnace is the proper trial of gold and silver; Psal.
   lxvi. 10, 11. "Thou, O God, hast proved us: thou hast tried us, as
   silver is tried: thou broughtest us into the net, thou laidest
   affliction upon our loins." Zech. xii. 9. "And I will bring the third
   part of them through the fire; and I will refine them as silver is
   refined: and I will try them as gold is tried." That which has the
   colour and appearance of gold, is put into the furnace to try whether
   it be what it seems to be, real gold or no. So the difficulties of
   religion are called trials, because they try those that have the
   profession and appearance of saints, whether they are what they appear
   to be, real saints. If we put true gold into the furnace, we shall find
   its great value and preciousness; so the truth and inestimable value of
   the virtues of a true Christian appear, when under these trials; 1 Pet.
   i. 7. "That the trial of your faith being much more precious than of
   gold that perisheth, might be found unto praise, and honour, and
   glory." True and pure gold will come out of the furnace in full weight:
   so true saints when tried come forth as gold, Job xxiii. 10. Christ
   distinguishes true grace from counterfeit by this, that it is gold
   tried in the fire, Rev. iii. 17, 18. So that it is evident that these
   things are called trials in Scripture, principally as they try or prove
   the sincerity of professors. And from what has been now observed, it is
   evident that they are the most proper trial or proof of their
   sincerity; inasmuch as the very meaning of the word trial, as it is
   ordinarily used in Scripture, is the difficulty occurring in the way of
   a professor's duty, as an experiment of his sincerity. If trial of
   sincerity be the proper name of these difficulties of religion, then
   doubtless these difficulties of religion are properly and eminently the
   trial of sincerity; for they are doubtless eminently what they are
   called by the Holy Ghost: God gives things their name from that which
   is eminently their nature. And if it be so, that these things are the
   proper and eminent trial, proof, or experiment of the sincerity of
   professors; then certainly the result of the trial or experiment (that
   is, persons' behaviour or practice under such trials) is the proper and
   eminent evidence of their sincerity. For they are called trials or
   proofs only with regard to the result, and because the effect is
   eminently the proof, or evidence. And this is the most proper proof and
   evidence to the conscience of those that are the subjects of these
   trials. For when God is said by these things to try men, and prove
   them, to see what is in their hearts, and whether they will keep his
   commandments or no: we are not to understand, that it is for his own
   information, or that he may obtain evidence himself of their sincerity;
   (for he needs no trials for his information;) but chiefly for their
   conviction, and to exhibit evidence to their consciences. [534] Thus
   when God is said to prove Israel by the difficulties they met with in
   the wilderness, and by the difficulties they met with from their
   enemies in Canaan, to know what was in their hearts, whether they would
   keep his commandments, or no; it must be understood, that it was to
   discover them to themselves, that they might know what was in their own
   hearts. So when God tempted or tried Abraham with that difficult
   command of offering up his son, it was not for his satisfaction,
   whether he feared God or no, but for Abraham's own greater satisfaction
   and comfort, and the more clear manifestation of the favour of God to
   him. When Abraham had proved faithful under this trial, God says to
   him, Now 1 know that thou fearest God, seeing that thou hast not
   withheld thy son, thine only son from me. Which plainly implies, that
   in this practical exercise of Abraham's grace under this trial, was a
   clearer evidence of the truth of his grace, than ever was before; and
   the greatest evidence to Abraham's conscience; because God himself
   gives it to Abraham as such, for his comfort and rejoicing; and speaks
   of it to him, as what might be the greatest evidence to his conscience
   of his being upright in the sight of his Judge. Which proves what I
   say, that holy practice under trials, is the highest evidence of the
   sincerity of professors to their own consciences. And we find that
   Christ frequently took the same method to convince the consciences of
   those that pretended friendship to him, and to show them what they
   were. This was the method he took with the rich young man, Matt. xix.
   16,. &c. He seemed to show a great respect to Christ; he came kneeling
   to him, and called him good master, and made a great profession of
   obedience to the commandments; but Christ tried him by bidding him go
   and sell all that he had, and give to the poor, and come and take up
   his cross, and follow him; telling him, that then, he should have
   treasure in heaven. So he tried another, Matt. viii. 20. He made a
   great profession of respect to Christ: says he, Lord, I will follow
   thee whithersoever thou goest. Christ immediately puts his friendship
   to the proof, by telling him that the foxes had holes, and the birds of
   the air had nests, but that the Son of man had not where to lay his
   head. And thus Christ is wont still to try professed disciples in
   general, in the course of his providence. So the seed sown in every
   kind of ground, stony ground, thorny ground, and good ground, which in
   all appears alike, when it first springs up; yet is tried, and the
   difference is made to appear by the burning heat of the sun.

   Seeing therefore that these are the things which God employs to try us,
   it is undoubtedly the surest way, in order to pass a right judgment, to
   try ourselves by the same things. These trials are not for his
   information, but for ours; therefore we ought to receive our
   information from thence. The surest way to know our gold, is to examine
   it in God's furnace, where he tries it for that very end, that we may
   see what it is. If we have a mind to know whether a building stands
   strong or no, we must look upon it when the wind blows. If we would
   know whether that which appears in the form of wheat, has the real
   substance of wheat, or be only chaff, we must observe it when it is
   winnowed. If we would know whether a staff be strong, or a rotten
   broken reed, we must observe it when it is leaned on, when weight is
   borne upon it. If we would weigh ourselves justly, it must be in God's
   appointed scales. [535] These trials in the course of our practice, are
   as it were the balances in which our hearts are weighed, or in which
   Christ and the world, or Christ and his competitors, as to the esteem
   and regard they have in our hearts, are weighed, or are put into
   opposites scales, by which there is opportunity to see which
   preponderates. When a man is brought to the dividing of paths, the one
   of which leads to Christ, and the other to the objects of his lusts, to
   see which way he will go; when set as it were between Christ and the
   world, Christ on the right hand, and the world on the left, so that if
   he goes to one he must leave the other: this is just the same thing as
   laying Christ and the world in two opposite scales; and his going to
   the one, and leaving the other, is just the same thing, as the sinking
   of one scale, and rising of the other. A man's practice, therefore,
   under the trials of God's providence, is as much the proper experiment
   and evidence of the superior inclination of his heart, as the motion of
   the balance, with different weights in opposite scales, is the proper
   experiment of the superior weight. Argument III. Another argument, that
   holy practice, in the sense which has been explained, is the highest
   kind of evidence of the truth of grace to the consciences of
   Christians, is, that in practice, grace in scripture style is said to
   be made perfect, or to be finished. So the apostle James says, Jam. ii.
   22. "Seest thou how faith wrought with his works, and by works was
   faith made perfect," or finished? So the love of God is said to be made
   perfect, or finished, in keeping his commandments; 1 John ii. 4, 5. "He
   that saith, I know him, and keepeth not his commandments, is a liar;
   and the truth is not in him: but whoso keepeth his word, in him verily
   is the love of God perfected." The commandment of Christ which the
   apostle has a special respect to, is that which respects deeds of love
   to our brethren; as appears by the following verses. Again, the love of
   God is said to be perfected, in the same sense, chap. iv. 12. "If we
   love one another, God dwelleth in us, and his love is perfected in us."
   Here doubtless the apostle has still respect to loving one another, in
   the same manner that he had explained in the preceding chapter,
   speaking of loving one another as a sign of the love of God, ver. 17,
   18. "Whoso hath this world's good, and shutteth up his bowels, &c. how
   dwelleth the love of God in him? My little children, let us not love in
   word, neither in tongue, but in deed, (or in work,) and in truth." By
   thus loving in work, the apostle says the love of God is perfected in
   us. Grace is said to be perfected or finished in holy practice, as
   therein it is brought to its proper effect, and to that exercise which
   is the end of the principle; the tendency and design of trace herein is
   reached, and its operation completed and crowned. The tree is not
   perfected in the seed being planted in the ground; in the first
   quickening of the seed, and in its putting forth root and sprout; nor
   is it perfected when it comes up out of the ground; in bringing forth
   leaves; nor yet in putting forth blossoms: but when it has brought
   forth good ripe fruit, then it is perfected, therein it reaches its
   end, the design is finished: all that belongs to the tree is completed
   and brought to its proper effect in the fruit. So is grace in its
   practical exercises. Grace is said to be made perfect or finished in
   its work or fruit, in the same manner as it is said of sin, Jam. i. 15.
   "When lust hath conceived, it bringeth forth sin; and sin when it is
   finished, bringeth forth death." Here are three steps; first, sin in
   its principle or habit, the being of lust in the heart; and nextly,
   here is its conceiving, consisting in the immanent exercises of it in
   the mind; and lastly, here is the fruit that was conceived actually
   brought forth, in the wicked work and practice. And this the apostle
   calls the finishing or perfecting of sin: for the word in the original
   is the same that is translated perfected in those forementioned places.

   Now certainly, if grace be in this manner made perfect in its fruit, if
   these practical exercises of grace are those wherein grace is brought
   to its proper effect and end, and the exercises wherein whatsoever
   belongs to its design, tendency, and operation, is completed and
   crowned; then these exercises must be the highest evidences of grace,
   above all other exercises. Certainly the proper nature and tendency, of
   every principle, must appear best and most fully, in its most perfect
   exercises, or in those wherein its nature is most completely exerted,
   and its tendency most fully answered and crowned, in its proper effect
   and end. If we would see the proper nature of any thing whatsoever, and
   see it in its full distinction from other things, let us look upon it
   in the finishing of it. The apostle James says, by works it faith made
   perfect; and introduces this as an argument to prove that works are the
   chief evidence of faith, whereby the sincerity of the professors of
   faith is justified, Jam. ii. And the apostle John, after he had once
   and again told us, that love was made perfect in keeping Christ's
   commandments, observes, 1 John iv. 18. "That perfect love casteth out
   fear;" meaning (at least in part) love made perfect in this sense;
   agreeable to what he had said in the foregoing chapter, "That by love
   in deed, or work, we know that we are of the truth, and shall assure
   our hearts," ver. 18, 19.

   Argument IV. Another thing which makes it evident, that holy practice
   is the principal evidence that we ought to use in judging both of our
   own and others' sincerity, is, that this evidence is above all others
   insisted on in Scripture. A common acquaintance with the Scripture,
   together with a little attention and observation, will be sufficient to
   show to any one, that this is ten times more insisted on as a note of
   true piety, throughout the Scripture, from the beginning of Genesis to
   the end of Revelations, than any thing else. And in the New Testament,
   where Christ and his apostles do expressly, and of declared purpose,
   lay down signs of true godliness, this is almost wholly insisted on. It
   may be observed, that Christ and his apostles do not only often say
   those things, in discoursing on the great doctrines of religion, which
   do show what the nature of true godliness must be, or from whence the
   nature and signs of it may be inferred by just consequence--and often
   occasionally mention many things which appertain to godliness--but they
   also often of set purpose give signs and marks for the trial of
   professors, putting them upon trying themselves by the signs they give,
   introducing what they say with such like expressions as these; "By this
   you shall know that you know God: By this are manifest the children of
   God, and the children of the devil: He that hath this, builds on a good
   foundation; he that hath it not, builds on the sand: Hereby we shall
   assure our hearts: He is the man that loveth Christ," &c. But I can
   find no place, where either Christ or his apostles in this manner give
   signs of godliness, (though the places are many) but where christian
   practice is almost the only thing insisted on. Indeed in many of these
   places, love to the brethren is spoken of as a sign of godliness: and
   (as I have observed before) there is no one virtuous affection or
   disposition so often expressly spoken of as a sign of true grace, as
   our having love one to another: but then the Scriptures explain
   themselves to intend chiefly this love as exercised and expressed in
   practice, or in deeds of love. So does the apostle John (who above all
   others insists on love to the brethren as a sign of godliness) most
   expressly explain himself, in that 1 John iii. 14-19. &c. "We know that
   we have passed from death unto life, because we love the brethren: he
   that loveth not his brother, abideth in death.--Whoso hath this world's
   good, and seeth his brother have need, and shutteth up his bowels of
   compassion from him, how dwelleth the love of God in him? My little
   children, let us love, not in word, neither in tongue, but in deed (i.
   e. in deeds of love) and in truth. And hereby we know that we are of
   the truth, and shall assure our hearts before him." So that when the
   Scripture so much insists on our loving one another, as a great sign of
   godliness, we are not thereby to understand the immanent workings of
   affection which men feel one to another, so much as the soul's
   practising all the duties of the second table of the law; all which the
   New Testament tells us again and again, a true love one to another
   comprehends; Rom. xiii. 8, 10. Gal. v. 14. Matt. xxii. 39, 40. So that
   really, there is no place in the New Testament, where the declared
   design is to give signs of godliness, but that holy practice, or
   keeping Christ's commandments, is the mark insisted on. Which is an
   invincible argument, that it is the chief of all the evidences of
   godliness: unless we suppose, that Christ and his apostles did not know
   how to choose signs so well as we could have chosen for them. But if we
   make the word of Christ our rule, then undoubtedly those marks which
   Christ and his apostles chiefly lay down, that we might try ourselves
   by them, those same marks we ought especially to receive, and chiefly
   to use, in the trial of ourselves. [536] And surely those things which
   Christ and his apostles chiefly insisted on in the rules they gave,
   ministers ought chiefly to insist on in the rules they give. To insist
   much on those things on which the Scripture insists little, and to
   insist very little on those things on which the Scripture insists much,
   is a dangerous thing; because it is going out of God's way, and is to
   judge ourselves, and guide others, in an unscriptural manner. God knew
   which way of leading and guiding souls was safest and best for them; he
   insisted so much on some things, because he knew it to be needful that
   they should be insisted on; and let other things more alone, as a wise
   God, because he knew it was not best for us, so much to lay the weight
   of the trial there. As the Sabbath was made for man, so the Scriptures
   were made for man; and they are by infinite wisdom fitted for our use
   and benefit. We should therefore make them our guide in all things, in
   our thoughts of religion, and of ourselves. And for us to make that
   great which the Scripture makes little, and that little which the
   Scripture makes great, tends to give us a monstrous idea of religion;
   and (at least indirectly and gradually) to lead us wholly away from the
   right rule, and from a right opinion of ourselves, and to establish
   delusion and hypocrisy.

   Argument V. Christian practice is plainly spoken of in the word of God,
   as the main evidence of the truth of grace, not only to others, but to
   men's own consciences. It is only more spoken of and insisted on than
   other signs, but in many places where it is spoken of, it is
   represented as the chief of all evidences. This is plain in the manner
   of expression from time to time. If God were now to speak from heaven
   to resolve our doubts concerning signs of godliness, and should give
   some particular sign, that by it all might know whether they were
   sincerely godly or not, with such emphatical expressions as these, The
   man who hath such a qualification or mark, that is the man who is a
   true saint; that is the very man; by this you may know; this is the
   thing by which it is manifest who are saints and who are sinners; such
   men as these are saints indeed: should not we look upon, it as a thing
   beyond doubt, that this was given as a special, and eminently
   distinguishing, note of true godliness? But this is the very case with
   respect to the sign of grace I am speaking of; God has again and again
   uttered himself in his word in this very manner, concerning christian
   practice, as John xiv. 21. "He that hath my commandments, and keepeth
   them, he it is that loveth me." This Christ gives to the disciples, not
   so much to guide them in judging others, but to apply to themselves for
   their own comfort after his departure, as appears by every word of the
   context. And by the way I would observe, that not only the emphasis
   with which Christ utters himself is remarkable, but also his so much
   insisting on, and repeating the matter, as he does in the context; ver.
   15. "If ye love me, keep my commandments." Ver. 23. "If a man love me,
   he will keep my words." And ver.24. "He that loveth me not, keepeth not
   my sayings." And in the next chapter over and over; ver. 2. "Every
   branch in me that beareth not fruit, he taketh away; and every branch
   that beareth fruit, he purgeth it." Ver. 8. "Herein is my Father
   glorified, that ye bear much fruit, so shall ye be my disciples." Ver.
   14. "Ye are my friends, if ye do whatsoever I command you." We have
   this mark laid down with the same emphasis again, John viii. 31. "If ye
   continue in my word, then are ye my disciples indeed." And again, 1
   John ii. 3. "Hereby we do know that we know him, if we keep his
   commandments." And ver. 5. "Whoso keepeth his word, in him verily is
   the love of God perfected: hereby know we that we are in him." And
   chap. iii. 18, 19. "Let us love in deed, and in truth: hereby we know
   that we are of the truth." What is translated hereby, would have been a
   little more emphatical, if it had been rendered more literally from the
   original, by this we do know.--And how evidently is holy practice
   spoken of as the grand note of distinction between the children of God
   and the children of the devil, in ver. 10. of the same chapter? "In
   this the children of God are manifest, and the children of the devil."
   Speaking of a holy and a wicked practice, as may be seen in all the
   context: as ver. 3. "Every man that hath this hope in him, purifieth
   himself, even as he is pure." Ver. 6-10. "Whosoever abideth in him,
   sinneth not: whosoever sinneth, hath not seen him, neither known him.
   Little children, let no man deceive you: he that doth righteousness, is
   righteous, even as he is righteous: he that committeth sin is of the
   devil.--Whosoever is born of God sinneth not.--Whosoever doth not
   righteousness, is not of God." So we have the like emphasis, 2 John 6.
   "This is love, that we walk after his commandments:" that is, (as we
   must understand it,) This is the proper evidence of love. So 1 John v.
   3. "This is the love of God, that we keep his commandments." So the
   apostle James speaking of the proper evidences of true and pure
   religion, says, Jam. i. 27. "Pure religion and undefiled before God and
   the Father, is this, To visit the fatherless and widows in their
   affliction, and to keep himself unspotted from the world." We have the
   like emphatical expressions used about the same thing in the Old
   Testament: Job xxviii. 28. "And unto man he said, Behold, the fear of
   the Lord, that is wisdom, and to depart from evil is understanding."
   Jer. xxii. 15, 16. "Did not thy father eat and drink, and do judgment
   and justice?--He judged the cause of the poor and needy; was not this
   to know me? saith the Lord." Psal. xxxiv. 11,. &c. "Come, ye children,
   unto me, and I will teach you the fear of the Lord.--Keep thy tongue
   from evil, and thy lips from speaking guile: depart from evil, and do
   good: seek peace and pursue it." Psal. xv. at the beginning, "Who shall
   abide in thy tabernacle? who shall dwell in thy holy hill? He that
   walketh uprightly," &c. Psal. xxiv. 3, 4. "Who shall ascend into the
   hill of the Lord? and who shall stand in his holy place? He that hath
   clean hands, and a pure heart," &c. Psal. cxix. 1. "Blessed are the
   undefiled in the way, who walk in the law of the Lord." Ver. 6. "Then
   shall I not be ashamed, when I have respect to all thy commandments."
   Prov. viii. 13. "The fear of the Lord is to hate evil."

   The Scripture never uses such emphatical expressions concerning any
   other signs of hypocrisy, and unsoundness of heart, as concerning an
   unholy practice. So Gal. vi. 7. "Be not deceived; God is not mocked:
   for whatsoever a man soweth, that shall he also reap." 1 Cor. vi. 9,
   10. "Be not deceived: neither fornicators, nor idolaters, &c. shall
   inherit the kingdom of God." Eph. v. 5, 6. "For this ye know, that no
   whoremonger, nor unclean person, &c. hath any inheritance in the
   kingdom of Christ, and of God. Let no man deceive you with vain words."
   1 John iii. 7, 8. "Little children, let no man deceive you: he that
   doth righteousness, is righteous, even as he is righteous: he that
   committeth sin, is of the devil." Chap. ii. 4. "He that saith, I know
   him, and keepeth not his commandments, is a liar, and the truth is not
   in him." And chap, i. 6. "If we say that we have fellowship with him,
   and walk in darkness, we lie, and do not the truth." James i. 26. "If
   any man among you seem to be religious, and bridleth not his tongue,
   but deceiveth his own heart, this man's religion is vain." Chap. iii.
   14, 15. "If ye have bitter envying and strife in your hearts, glory
   not, and lie not against the truth. This wisdom descendeth not from
   above, but is earthly, sensual, devilish." Psal. cxxv. 5. "As for such
   as turn aside unto their crooked ways, the Lord shall lead them forth
   with the workers of iniquity." Isa. xxxv. 8. "An high-way shall be
   there, and it shall be called the way of holiness: the unclean shall
   not pass over it." Rev. xxi. 27. "And there shall in no wise enter into
   it, whatsoever worketh abomination, or maketh a lie." And in many
   places, "Depart from me, I know you not, ye that work iniquity."

   Argument VI. Another thing which makes it evident, that holy practice
   is the chief of all the signs of the sincerity of professors, not only
   to the world, but to their own consciences, is, that this is the grand
   evidence which will hereafter be made use of, before the judgment-seat
   of God; according to which his judgment will be regulated, and the
   state of every professor of religion unalterably determined. In the
   future judgment, there will be an open trial of professors; and
   evidences will be made use of in the judgment. For God's future judging
   of men, in order to their eternal retribution, will not be his trying
   and finding out, and passing a judgment upon, the state of men's
   hearts, in his own mind; but it will be a declarative judgment: and the
   end of it will be, not God's forming a judgment within himself, but the
   manifestation of his judgment, and the righteousness of it, to men's
   own consciences and to the world. And therefore the day of judgment is
   called the day of the revelation of the righteous judgment of God, Rom.
   ii. 5. And the end of God's future trial and judgment of men, as to the
   part that each one in particular is to have in the judgment, will be
   especially the clear manifestation of God's righteous judgment to his
   conscience." [537] And therefore though God needs no medium, whereby to
   make the truth evident to himself, yet evidences will be exhibited in
   his future judging of men. And doubtless the evidences used in their
   trial, will be such as are best fitted to serve the ends of the
   judgment; viz. the manifestation of the righteous judgment of God, not
   only to the world, but to men's own consciences. But the Scriptures
   abundantly teach us, that the grand evidences which the Judge will make
   use of in the trial, for these ends, according to which the judgment of
   every one shall be regulated, and the irreversible sentence passed,
   will be men's works, or practice, in this world: Rev. xx. 12. "And I
   saw the dead, small and great, stand before God: and the books were
   opened: and the dead were judged out of those things which were written
   in the books, according to their works." So ver. 13. "And the sea gave
   up the dead which were in it; and death and hell gave up the dead which
   were in them: and they were judged every man according to their works."
   2 Cor. v. 10. "For we must all appear before the judgment-seat of
   Christ; that every one may receive the things done in his body, whether
   it be good or bad." So men's practice is the only evidence that Christ
   represents the future judgment as regulated by, in that most particular
   description of the day of judgment, which we have in the Holy Bible.
   [538] The Judge, then, will not examine men as to the method of their
   experiences, or set every man to tell his story of the manner of his
   conversion; but his works will be brought forth, as evidences of what
   he is, what he has done in darkness and in light; Eccl. xii. 14. "For
   God will bring every work into judgment, with every secret thing,
   whether it be good, or whether it be evil." In the trial of professors
   at the future judgment, God will call in the same evidences, to
   manifest them to themselves and to the world, which he makes use of to
   manifest them, in the temptations or trials of his providence here,
   viz. their practice, in cases wherein Christ and other things come into
   actual and immediate competition. God, then, for the manifestation of
   his righteous judgment, will weigh professors in a balance that is
   visible; the same that he weighs men in now; which has been already
   described.

   Hence we may undoubtedly infer, that men's works (taken in the sense
   explained) are the highest evidences by which they ought to try
   themselves. Certainly that which our Supreme Judge will chiefly use,
   when we come to stand before him, we should chiefly adopt, in order to
   judge ourselves by. [539] If it had not been revealed in what manner
   and by what evidence the Judge would proceed with us hereafter, how
   natural would it be for one to say, "O that I knew what token God will
   chiefly look for, and insist upon, in the last and decisive judgment;
   and which he expects that all should be able to produce, who would,
   then be accepted of him, and according to which sentence shall be
   passed; that I might know what evidence especially to seek after now,
   as I would be sure not to foil then." And seeing God has so plainly and
   abundantly revealed what this evidence is, surely, if we act wisely, we
   shall regard it as of the greatest importance.

   Now from all that has been said, I think it abundantly manifest, that
   christian practice is the most proper evidence of the gracious
   sincerity of professors, to themselves and others; and the chief of all
   the marks of grace, the sign of signs, and evidence of evidences, that
   which seals and crowns all other signs.--I had rather have the
   testimony of my conscience, that I have such a saying of my Supreme
   Judge on my side, as that, John xiv. 21. "He that hath my commandments,
   and keepeth them, he it is that loveth me;" than the judgment and
   fullest approbation of all the wise, sound, and experienced divines,
   that have lived this thousand years, on the most exact and critical
   examination of my experiences, as to the manner of my conversion. Not
   that there are no other good evidences of a state of grace but this.
   There may be other exercises of grace, besides these efficient
   exercises, which the saints may have in contemplation, that may be very
   satisfying to them: but yet this is the chief and most proper evidence.
   There may be several good evidences that a tree is a fig-tree; but the
   highest and most proper evidence of it is, that it actually bears figs.
   It is possible, that a man may have a good assurance of a state of
   grace, at his first conversion, before he has had opportunity to gain
   assurance by this great evidence I am speaking of.--If a man hears that
   a great treasure is offered him, in a distant place, on condition that
   he will prize it so much, as to be willing to leave what he possesses
   at home, and go a journey for it, over the rocks and mountains that are
   in the way, to the place where it is; it is possible the man may be
   well assured, that he values the treasure to the degree spoken of, as
   soon as the offer is made him; he may feel a willingness to go for the
   treasure, beyond all doubt: but yet, this does not hinder but that his
   actual going for it, is the highest and most proper evidence of his
   being willing, not only to others, but to himself. But then as an
   evidence to himself, his outward actions, and the motions of his body
   in his journey, are not considered alone, exclusive of the action of
   his mind, and a consciousness within himself, of the thing that moves
   him, and the end he goes for; otherwise his bodily motion is no
   evidence to him, of his prizing the treasure. In such a manner is
   christian practice the most proper evidence of a saving value of the
   pearl of great price, and treasure hid in the field.

   Christian practice is the sign of signs, in this sense, that it is the
   great evidence which confirms and crowns all other signs of godliness.
   There is no one grace of the Spirit of God, but that christian practice
   is the most proper evidence of the truth of it. As it is with the
   members of our bodies, and all our utensils, the proper proof of their
   soundness and goodness is in the use of them; so it is with our graces,
   (which are given to be used in practice, as much as our hands and feet,
   or the tools with which we work, the proper trial and proof of them is
   in their exercise in practice. Most of the things we use are
   serviceable to us, and so have their serviceableness proved, in some
   pressure, straining, agitation, or collision. So it is with a bow, a
   sword, an axe, a saw, a cord, a chain, a staff, a foot, a tooth, &c.
   And those which are so weak, as not to bear the strain or pressure we
   need, to which we put them, are good for nothing. So it is with all the
   virtues of the mind. The proper trial and proof of them, is in their
   being exercised under those temptations and trials that God brings us
   under, in the course of his providence, and in being put to such
   service as strains hard upon the principles of nature.

   Practice is the proper proof of the true and saving knowledge of God:
   as appears by that of the apostle already mentioned, "Hereby we know
   that we know him, that we keep his commandments." It is in vain for us
   to "profess that we know God, if in works we deny him,." Tit. i. 16.
   And if we "know God, but glorify him not as God;" our knowledge will
   only condemn, and not save us, .Rom. i. 21. The great note of that
   knowledge which saves and makes happy, is, that it is practical; John
   xiii. 17. "If ye know these things, happy are ye if ye do them." Job
   xxviii. 28. "To depart from evil is understanding."

   Holy practice is the proper evidence of repentance. When the Jews
   professed repentance, when they came confessing their sins to John,
   preaching the baptism of repentance for the remission of sins; he
   directed them to the right way of getting and exhibiting proper
   evidences of the truth of their repentance when he said to them, "Bring
   forth fruits meet for repentance,". Matt. iii. 8. Which was agreeable
   to the practice of the apostle Paul; see Acts xxvi. 20. Pardon and
   mercy are constantly promised to him who has this evidence of true
   repentance, that he forsakes his sin; Prov. xxviii. 13. and Isa. lv. 7.
   and many other places.

   Holy practice is the proper evidence of a saving faith. It is evident
   that the apostle James speaks of works, as what eminently justifies
   faith, or (which is the same thing) justifies the professors of faith,
   and vindicate and manifest the sincerity of their profession, not only
   to the world, but to their own consciences: as is evident by the
   instance he gives of Abraham, James ii. 21-24. And in ver. 20. and 26.
   he speaks of the practical and working nature of faith, as the very
   life and soul of it; in the same manner, that the active nature and
   substance, which is in the body of a man, is the life and soul of it.
   And if so, practice is the proper evidence of the life and soul of true
   faith, by which it is distinguished from a dead faith. For doubtless,
   practice is the most proper evidence of a practical nature, and
   operation the most proper evidence of an operative nature.

   Practice is the best evidence of a saving belief of the truth. That is
   spoken of as the proper evidence of the truth being in a professing
   Christian, that he walks in the truth, 3 John 3. "I rejoiced greatly
   when the brethren came and testified of the truth that is in thee, even
   as thou walkest in the truth."

   Practice is the most proper evidence of a true coming to Christ, and
   accepting of and closing with him. A true and saving coming to Christ,
   is (as Christ often teaches) a coming so as to forsake all for him.
   And, as observed before, to forsake all for Christ in heart, is the
   same thing as to have a heart actually to forsake all; but the proper
   evidence of having a heart actually to forsake all, is indeed actually
   to forsake all when called to it. If a prince make suit to a woman in a
   far country, that she would forsake her own people, and father's house,
   and come to him, in order to be his bride; the proper evidence of the
   compliance of her heart with the king's suit, is her actually forsaking
   her own people, and father's house, and coming to him. By this, her
   compliance with the king's suit is made perfect, in the same sense that
   the apostle James says, by works is faith made perfect. [540] Christ
   promises eternal life, on condition of our coming to him: but it is
   such a coming as he directed the young man to, who came to inquire,
   "what he shall do, that he might have eternal life:" Christ bid him "go
   and sell all that he had, and come to him, and follow him." If he had
   consented in his heart to the proposal, (and had therein come to Christ
   in his heart,) the proper evidence of it would have been his doing of
   it: and therein his coming to Christ would have been made perfect. When
   Christ called Levi the publican, when sitting at the receipt of custom,
   and in the midst of his worldly gains; the closing of Levi's heart with
   this invitation of his Saviour to come to him, was manifested, and made
   perfect, by his actually rising up, leaving all, and following him,
   Luke v. 27, 28. Christ and other things are set before us together, for
   us practically to cleave to one, and forsake the other: in such a case,
   a practical cleaving to Christ, is a practical acceptance of Christ; as
   much as a beggar's reaching out his hand, and taking a gift offered, is
   his practical acceptance of the gift. Yea, that act of the soul which
   cleaves to Christ in practice, is itself the most perfect coming of the
   soul to Christ.

   Practice is the most proper evidence of trusting in Christ for
   salvation. The proper signification of the word trust, according to the
   more ordinary use of it, both in common speech and in the Holy
   Scriptures, is the emboldening and encouragement of a person's mind, to
   run some venture in practice, or in something that he does, on the
   credit of another's sufficiency and faithfulness. And therefore the
   proper evidence of his trusting, is the venture he runs in what he
   does. He is not properly said to run any venture in a dependence on any
   thing, who does nothing on that dependence, or whose practice is no
   otherwise than if he had no dependence. For a man to run a venture in
   dependence on another, is for him to do some thing from that
   dependence, by which he seems to expose himself, and which he would not
   do were it not for that dependence. And therefore it is in complying
   with the difficulties and seeming dangers of christian practice, in a
   dependence on Christ's sufficiency and faithfulness to bestow eternal
   life, that persons are said to venture themselves upon Christ, and
   trust in him for happiness and life. They depend on such promises as
   that, Matt. x. 39. "He that loseth his life for my sake shall find it."
   And so they part with all, and venture their all, in a dependence on
   Christ's sufficiency and truth. And this is the scripture notion of
   trusting in Christ, in the exercise of a saving faith in him. Thus
   Abraham, the father of believers, trusted in Christ, and by faith
   forsook his own country, in a reliance on the covenant of grace which
   God established with him, Heb. xi. 8, 9. Thus also "Moses, by faith
   refused to be called the son of Pharaoh's daughter, choosing rather to
   suffer affliction with the people of God, than to enjoy the pleasures
   of sin for a season,". Heb. xi. 23, &c. So by faith others exposed
   themselves to be stoned, and sawn in sunder, or slain with the sword;
   endured the trial of cruel mockings and scourgings, bonds and
   imprisonments, and wandered about in sheep-skins and goat-skins, being
   destitute, afflicted, tormented. And in this sense the apostle Paul
   trusted in Christ, and committed himself to him, venturing himself, and
   his whole interest, in a dependence on the ability and faithfulness of
   his Redeemer, under great persecutions, and in suffering the loss of
   all things; 2 Tim. i. 12. "For the which cause I also suffer these
   things: nevertheless I am not ashamed: for I know whom I have believed,
   and I am persuaded that he is able to keep that which I have committed
   unto him against that day."

   If a man should have word brought him from the king of a distant land,
   that he intended to make him his heir, if upon receiving the tidings he
   immediately leaves his native land and friends, and all he has in the
   world, to go to that country, in a dependence on what he hears; then he
   may be said to venture himself and all he has in the world upon it. But
   if he only sits still, and hopes for the promised benefit, inwardly
   pleasing himself with the thoughts of it; he cannot properly be said to
   venture himself upon it; he runs no venture in the case; he does
   nothing, otherwise than he would do, if he had received no such
   tidings, by which he would be exposed to any suffering, in case all
   should fail. So he that on the credit of what he hears of a future
   world, and in dependence on the report of the gospel, concerning life
   and immortality, forsakes all, or does so at least so far as there is
   occasion, making every thing entirely give place to his eternal
   interest; he, and he only, may properly be said to venture himself on
   the report of the gospel. And this is the proper evidence of a true
   trust in Christ for salvation.

   Practice is the proper evidence of a gracious love, both to God and
   men. The texts that plainly teach this, have been so often mentioned
   already, that it is needless to repeat them.

   Practice is the proper evidence of humility. That expression and
   manifestation of humility of heart which God insists on, we should
   regard as the proper expression and manifestation of it: but this is
   walking humbly: Micah vi. 8. "He hath showed thee, O man, what is good,
   and what doth the Lord require of thee, but to do justly, to love
   mercy, and to walk humbly with thy God?"

   This is also the proper evidence of the true fear of God. Prov. viii.
   13. "The fear of the Lord is to hate evil." Psal. xxxiv. 11,. &c.
   "Come, ye children, hearken unto me, and I will teach you the fear of
   the Lord.--Keep thy tongue from evil, and thy lips from speaking guile:
   depart from evil, and do good; seek peace and pursue it." Prov. iii. 7.
   "Fear the Lord, and depart from evil." Prov. xvi. 6. "By the fear of
   the Lord, men depart from evil." Job i. 8. "Hast thou considered my
   servant Job,--a perfect and an upright man, one that feareth God, and
   escheweth evil?" Chap. ii. 3. "Hast thou considered my servant Job,--a
   perfect and an upright man, one that feareth God, and escheweth evil?
   and still he holdeth fast his integrity, although thou movedst me
   against him." Psal. xxxvi. 1. "The transgression of the wicked saith
   within my heart, there is no fear of God before his eyes."

   So practice, in rendering again according to benefits received, is the
   proper evidence of true thankfulness. Psal. cxvi. 12. "What shall I
   render to the Lord, for all his benefits towards me?" 2 Chron. xxxii.
   25. "But Hezekiah rendered not again, according to the benefit done
   unto him." Paying our vows unto God, and ordering our conversation
   aright, seem to be spoken of, as the proper expression and evidence of
   true thankfulness in the 50th Psalm, ver. 14. "Offer unto God
   thanksgiving, and pay thy vows to the Most High." Ver. 23. "Whoso
   offereth praise, glorifieth me: and to him that ordereth his
   conversation aright, will I show the salvation of God."

   The proper evidence of gracious desires and longings, and what
   distinguishes them from those that are false and vain, is, that they
   are not idle wishes, like Balaam's; but effectual in practice, stirring
   up persons earnestly and thoroughly to seek the things they look for.
   Psal. xxvii.

   4. "One thing have I desired of the Lord, that will I seek after. O
   God, thou art my God, early will I seek thee: my soul thirsteth for
   thee, my flesh longeth for thee in a dry and thirsty land, where no
   water is, to see thy power and thy glory." [541] Ver. 8. "My soul
   followeth hard after thee." Cant. i. 4. "Draw me, we will run after
   thee." Practice is the proper evidence of a gracious hope. 1 John iii.
   3. "Every man that hath this hope in him purifieth himself, even as he
   is pure." Patient continuance in well-doing, through the difficulties
   and trials of the christian course, is often mentioned as the proper
   expression and fruit of a christian hope; 1 Thess. i. 3. "Remembering
   without ceasing your work of faith, and labour of love, and patience of
   hope." 1 Pet. i. 13, 14. "Wherefore gird up the loins of your mind, be
   sober, and hope to the end, for the grace that is to be brought unto
   you, at the revelation of Jesus Christ; as obedient children," &c.
   Psal. cxix. 166. "Lord, I have hoped in thy salvation, and done thy
   commandments." Psal. lxxviii. 7. "That they might set their hope in
   God, and not forget the works of the Lord: but keep his commandments."

   A cheerful practice of our duty, or doing the will of God, is the
   proper evidence of a truly holy joy. Isa lxiv.

   5. [542] "Thou meetest him that rejoiceth, and worketh righteousness.
   Thy testimonies have I taken for my heritage for ever; for they are the
   rejoicing of my heart. I have inclined mine heart to perform thy
   statutes alway, even unto the end." Ver. 14. "I have rejoiced in the
   way of thy testimonies, as much as in all riches." 1 Cor. xiii. 6.
   "Charity rejoiceth not in iniquity, but rejoiceth in the truth." 2 Cor.
   viii. 2. "The abundance of their joy, abounded unto the riches of their
   liberality."

   Practice also is the proper evidence of Christian fortitude. The trial
   of a good soldier is not in his chimney corner, but in the field of
   battle; 1 Cor. ix. 25 26. 2 Tim. ii. 3-5.

   And as the fruit of holy practice is the chief evidence of the truth of
   grace; so the degree in which experiences have influence on a person's
   practice, is the surest evidence of the degree of that which is
   spiritual and divine in his experiences. Whatever pretences persons may
   make to great discoveries, great love and joys, they are no further to
   be regarded, than they have influence on their practice. Not but that
   allowances must be made for the natural temper. But that does not
   hinder, but that the degree of grace is justly measured, by the degree
   of the effect in practice. For the effect of grace is as great, and the
   alteration as remarkable, in a person of a very ill natural temper, as
   another. Although a person of such a temper, will not behave himself so
   well, with the same degree of grace, as another; the diversity from
   what was before conversion, may be as great: because a person of a good
   natural temper did not behave himself so ill, before conversion.

   Thus I have endeavoured to represent the evidence there is, that
   christian practice is the chief of all the signs of saving grace. And
   before I conclude this discourse, I would say something briefly, in
   answer to two objections, that may possibly be made by some, against
   what has been said upon this head.

   Object. 1. Some may be ready to say, this seems to be contrary to an
   opinion much received among good people; that professors should judge
   of their state chiefly by their inward experience, and that spiritual
   experiences are the main evidences of true grace.

   I answer, It is doubtless a true opinion, and justly much received
   among good people, that professors should chiefly judge of their state
   by their experience. But it is a great mistake, that what has been said
   is at all contrary to that opinion. The chief sign of grace to the
   consciences of Christians being christian practice, in the sense
   explained, and according to what has been shown to be the true notion
   of christian practice, is not at all inconsistent with christian
   experience being the chief evidence of grace. Christian or holy
   practice is spiritual practice; and that is not the motion of a body,
   that knows not how, nor when, nor wherefore it moves: but spiritual
   practice in man, is the practice of a spirit and body jointly; or the
   practice of a spirit, animating, commanding, and actuating a body to
   which it is united, and over which it has power given it by the
   Creator. And therefore the main thing in this holy practice is the holy
   acts of the mind, directing and governing the motions of the body. And
   the motions of the body are to be looked upon as belonging to christian
   practice, only secondarily, and as they are dependent and consequent on
   the acts of the soul. The exercises of grace which Christians are
   conscious of, are what they experience within themselves; and herein
   therefore lies christian experience: and this christian experience
   consists as much in those operative exercises of grace in the will,
   immediately concerned in the management of the behaviour of the body,
   as in other exercises. These inward exercises are not the less a part
   of christian experience, because they have outward behaviour
   immediately connected with them. A strong act of love to God is not the
   less a part of spiritual experience, because it is the act that
   immediately produces and effects some self-denying and expensive
   outward action, which is much to the honour and glory of God.

   To speak of christian experience and practice, as if they were two
   things, properly and entirely distinct, is to make a distinction
   without consideration or reason. Indeed all christian experience is not
   properly called practice; but all christian practice is properly
   experience. And the distinction that is made between them, is not only
   an unreasonable, but an unscriptural distinction. Holy practice is one
   kind or part of christian experience; and both reason and Scripture
   represent it as the chief, and most important, and most distinguishing
   part of it. So it is represented in Jer. xxii. 15, 16. "Did not thy
   father eat and drink, and do justice and judgment?--He judged the cause
   of the poor and needy:--was not this to know me? saith the Lord." Our
   inward acquaintance with God, surely belongs to the head of
   experimental religion; but this God represents as consisting chiefly in
   that experience which there is in holy practice. So the exercises of
   those graces of the love of God, and the fear of God, are a part of
   experimental religion; but these the Scripture represents as consisting
   chiefly in practice, in those fore-mentioned texts.--1 John v. 3. "This
   is the love of God, that we keep his commandments." 2 John 6. "This is
   love, that we walk after his commandment." Psal. xxxiv. 11,. &c. "Come,
   ye children, and I will teach you the fear of the Lord:--Depart from
   evil, and do good." Such experiences as these Hezekiah took comfort in
   chiefly, on his sick-bed; when he said, [543] "Remember, O Lord, I
   beseech thee, how I have walked before thee in truth, and with a
   perfect heart." And such experiences as these the psalmist chiefly
   insists upon, in the 119th Psalm, and elsewhere. Such experiences as
   these the apostle Paul mainly insists upon, as Rom. i. 9. "God is my
   witness, whom I serve with my spirit in the gospel of his Son."

   2 Cor. i. 12. "For our rejoicing is this, the testimony of our
   conscience, that, by the grace of God, we have had our conversation in
   the world. Chap. iv. 13. We having the same spirit of faith, according
   as it is written, I have believed, and therefore have I spoken: we also
   believe, and therefore speak. Chap. v. 7. We walk by faith, not by
   sight. Ver. 14. The love of Christ constraineth us. Chap. vi. 4-7. In
   all things approving ourselves as the ministers of God, in much
   patience, in afflictions, in necessities, in distresses,--in labours,
   in watchings, in fastings. By pureness, by knowledge, by kindness, by
   the Holy Ghost, by love unfeigned,--by the power of God." Gal. ii. 20.
   "I am crucified with Christ: nevertheless I live: yet not I, but Christ
   liveth in me: and the life which I now live in the flesh, I live by the
   faith of the Son of God." Phil. iii. 7, 8. "But what things were gain
   to me, those I counted loss for Christ. Yea, doubtless, and I count all
   things but loss, for the excellency of the knowledge of Christ Jesus my
   Lord, and do count them but dung that I may win Christ." Col. i. 29.
   "Whereunto I also labour, striving according to his working, which
   worketh in me mightily." 1 Thess. ii. 2. "We were bold in our God, to
   speak unto you the gospel of God with much contention. Ver. 8-10.
   "Being affectionately desirous of you, we were willing to have imparted
   unto you, not the gospel of God only, but also our own souls, because
   ye were dear unto us. For ye remember, brethren, our labour and
   travail, labouring night and day.--Ye are witnesses, and God also, how
   holily, and justly, and unblamably we behaved ourselves among you." And
   with such experiences as these this blessed apostle chiefly comforted
   himself, when he was going to martyrdom, 2 Tim. iv. 6, 7. "For I am now
   ready to be offered, and the time of my departure is at hand. I have
   fought a good fight, I have finished my course, I have kept the faith."

   And not only does the most important and distinguishing part of
   christian experience, lie in spiritual practice; but such is the nature
   of that sort of exercises of grace, wherein spiritual practice
   consists, that nothing is so properly called by the name of
   experimental religion. For that experience, which exercises of grace
   prove effectual at the very point of trial--wherein God proves which we
   will actually cleave to, Christ or our lusts--is the proper experiment
   of the truth and power of our godliness; wherein its victorious power
   and efficacy in producing its proper effect, and reaching its end, is
   found by experience. This is properly christian experience, wherein the
   saints have opportunity to see, by actual experience and trial, whether
   they have a heart to do the will of God, and to forsake other things
   for Christ, or no. As that is called experimental philosophy, which
   brings opinions and notions to the test of fact; so is that properly
   called experimental religion, which brings religious affections and
   intentions to the like test.

   There is a sort of external religious practice, without inward
   experience; which in the sight of God is esteemed good for nothing. And
   there is what is called experience, without practice, being neither
   accompanied nor followed with a christian behaviour; and this is worse
   than nothing. Many persons seem to have very wrong notions of christian
   experience, and spiritual discoveries. Whenever a person finds a heart
   to treat God as God, at the time he has the trial, and finds his
   disposition effectual in the experiment, that is the most proper and
   most distinguishing experience. And to have at such a time that sense
   of divine things, that apprehension of the truth, importance and
   excellency of the things of religion, which then sways and prevails,
   and governs his heart and hands; this is the most excellent spiritual
   light, and these are the most distinguishing discoveries. Religion
   consists much in holy affection; but those exercises of affection which
   are most distinguishing of true religion, are these practical
   exercises. Friendship between earthly friends consists much in
   affection; but yet those strong exercises of affection, that actually
   carry them through fire and water for each other, are the highest
   evidences of true friendship.

   There is nothing in what has been said, contrary to what is asserted by
   some sound divines; when they say, that there are no sure evidences of
   grace, but the acts of grace. For that doth not hinder but that these
   operative productive acts, those exercises of grace, which are
   effectual in practice, may be the highest evidences. Nor does it hinder
   but that, when there are many of these acts and exercises, following
   one another in a course, under various trials of every kind, the
   evidence is still heightened; as one act confirms another. A man by
   once seeing his neighbour, may have good evidence of his presence; but
   by seeing him from day to day, and conversing with him in a course, in
   various circumstances, the evidence is established. The disciples, when
   they first saw Christ after his resurrection, had good evidence that he
   was alive: but by conversing with him for forty days, and his showing
   himself to them alive, by many infallible proofs, they had yet higher
   evidence. [544]

   The witness or seal of the Spirit consists in the effect of the Spirit
   of God in the heart, in the implantation and exercises of grace there,
   and so consists in experience. And it is beyond doubt, that this seal
   of the Spirit is the highest kind of evidence of the saints' adoption,
   that ever they obtain. But in these exercises of grace in practice, God
   gives witness, and sets to his seal, in the most conspicuous, eminent,
   and evident manner. It has been abundantly found to be true in fact, by
   the experience of the christian church, that Christ commonly gives by
   his Spirit the greatest and most joyful evidences to his saints of
   their sonship, in those effectual exercises of grace under trials, of
   which we have spoken; as is manifest in the full assurance and
   unspeakable joys of many of the martyrs. Agreeable to 1 Pet. iv. 14.
   "If ye are reproached for the name of Christ, happy are ye; for the
   Spirit of glory and of God resteth upon you." And Rom. v. 2, 3. "We
   rejoice in hope of the glory of God, and glory in tribulations." And
   agreeable to what the apostle Paul often declares of what he
   experienced in his trials. When the apostle Peter, in my text, speaks
   of the joy unspeakable, and full of glory, which the Christians to whom
   he wrote experienced; He has respect to what they found under
   persecution, as appears by the context. Christ thus manifesting
   himself, as the mend and saviour of his saints cleaving to him under
   trials, seems to have been represented of old by his coming and
   manifesting himself to Shadrach, Meshach, and Abednego, in the furnace.
   And when the apostle speaks of the witness of the Spirit, in Rom. viii.
   15-17. he has a more immediate respect to what the Christians
   experienced in their exercises of love to God, while suffering
   persecution; as is plain by the context. He is, in the foregoing
   verses, encouraging the christian Romans under their sufferings, that
   though their bodies be dead because of sin, yet they should be raised
   to life again. But it is more especially plain by the verse immediately
   following, ver. 18. "For I reckon, that the sufferings of this present
   time are not worthy to be compared with the glory that shall be
   revealed in us." So the apostle has evidently respect to their
   persecutions, in all that he says to the end of the chapter. So when
   the apostle speaks of the earnest of the Spirit, which God had given to
   him, 2 Cor. v. 5. the context shows plainly that he has respect to what
   was given him in his great trials and sufferings. And in that promise
   of "the white stone, and new name, to him that overcomes,". Rev. ii.
   17. it is evident Christ has a special respect to a benefit that
   Christians should obtain by overcoming, when tried, in that day of
   persecution. This appears by ver. 13. and many other passages in this
   epistle to the seven churches of Asia.

   Object. 2. Some also may be ready to object against what has been said
   of christian practice being the chief evidence of the truth of grace,
   that this is a legal doctrine; and that this making practice a thing of
   such great importance in religion, magnifies works, and tends to lead
   men to make too much of their own doings, to the diminution of the
   glory of free grace, and does not seem well to consist with that great
   gospel-doctrine of justification by faith alone.

   But this objection is altogether without reason. Which way is it
   inconsistent with the freeness of God's grace, that holy practice
   should be a sign of God's grace? It is our works being the price of
   God's favour, and not their being the sign of it, that is the thing
   which is inconsistent with the freeness of that favour. Surely the
   beggar's looking on the money he has in his hands, as a sign of the
   kindness of him who gave it to him, is in no respect inconsistent with
   the freeness of that kindness. It is his having money in his hand as
   the price of a benefit, that is the thing which is inconsistent with
   the free kindness of the giver. The notion of the freeness of the grace
   of God to sinners, as that is revealed and taught in the gospel, is
   not, that no holy and amiable qualifications or actions in us shall be
   a fruit, and so a sign, of that grace; but that it is not the
   worthiness or loveliness of any qualification or action of ours which
   recommends us to that grace. Free grace implies, that kindness is shown
   to the unworthy and unlovely; that there is great excellency in the
   benefit bestowed, and no excellency in the subject as the price of it;
   that goodness goes forth, and flows out, from the fulness of God's
   nature, the fulness of the fountain of good, without any amiableness in
   the object to draw it. And this is the notion of justification without
   works, (as this doctrine is taught in the Scripture,) that it is not
   the worthiness or loveliness of our works, or any thing in us, which is
   in any wise accepted with God, as a balance for the guilt of sin, or a
   recommendation of sinners to his acceptance as heirs of life. Thus we
   are justified only by the righteousness of Christ, and not by our
   righteousness. And when works are opposed to faith in this affair, and
   it is said that we are justified by faith and not by works; thereby is
   meant, that it is not the worthiness or amiableness of our works, or
   any thing in us, which recommends us to an interest in Christ and his
   benefits; but that we have this interest only by faith, or by our souls
   receiving Christ, or adhering to and closing with him. But that the
   worthiness or amiableness of nothing in us recommends and brings us to
   an interest in Christ, is no argument that nothing in us is a sign of
   an interest in Christ.

   If the doctrines of free grace and justification by faith alone, be
   inconsistent with the importance of holy practice as a sign of grace;
   then they are equally inconsistent with the importance of any thing
   whatsoever in us as a sign of grace; and holiness, or any grace in us,
   or any experiences; for it is as contrary to the doctrines of free
   grace and justification by faith alone, that any of these should be the
   righteousness which we are justified by, as that holy practice should
   be so. It is with holy works, as it is with holy qualifications: it is
   inconsistent with the freeness of gospel-grace, that a title to
   salvation should be given to men for the loveliness of any of their
   holy qualifications, as much as that it should be given for the
   holiness of their works. It is inconsistent with the gospel-doctrine of
   free grace, that an interest in Christ and his benefits should be given
   for the loveliness of a man's true holiness; the amiableness of his
   renewed, sanctified, heavenly heart; his love to God, his experience of
   joy in the Holy Ghost, self-emptiness, a spirit to exalt Christ above
   all, and to give all glory to him, and a heart devoted unto him. I say,
   it is inconsistent with the gospel-doctrine of free grace, that a title
   to Christ's benefits should be given out of regard to the loveliness of
   any of these, or that any of these should be our righteousness in the
   affair of justification. And yet this does not hinder the importance of
   these things as evidences of an interest in Christ. Just so it is with
   respect to holy actions and works. To make light of works because we
   are not justified by them, is the same thing in effect as to make light
   of all religion, all grace and holiness, yea, true evangelical
   holiness, and all gracious experience: for all is included, when the
   Scripture says, we are not justified by works. By works in this case is
   meant all our own righteousness, religion, or holiness, and every thing
   that is in us; all the good we do, and are conscious of; all external
   acts, all internal exercises of grace, all experiences, and all those
   holy and heavenly things wherein the life, power, and very essence of
   religion consist; all those great things which Christ and his apostles
   mainly insisted on in their preaching, and endeavoured to promote, as
   of the greatest consequence in the hearts and lives of men, and all
   good dispositions, exercises, and qualifications of every kind
   whatsoever; and even faith itself, considered as a part of our
   holiness. For we are justified by none of these things: if we were, we
   should, in a scripture sense, be justified by works. And therefore if
   it be not legal. and contrary to the evangelical doctrine of
   justification without works, to insist on any of these, as of great
   importance in evidence of an interest in Christ; then no more is it
   thus, to insist on the importance of holy practice. It would be legal
   to suppose, that holy practice justifies by entitling us to Christ's
   benefits; but it is not legal to suppose, that holy practice justifies
   the sincerity of a believer, as the proper evidence of it. The apostle
   James did not think it legal to say, that Abraham our father was
   justified by works, in this sense. The Spirit that indited the
   Scripture, did not think the great importance and absolute necessity of
   holy practice, in this respect, to be inconsistent with the freeness of
   grace; for it commonly teaches them both together; as in Rev. xxi. 6,
   7. God says, 'I will give unto him that is athirst, of the fountain of
   the water of life freely;" and then adds in the very next words, "He
   that overcometh shall inherit all things;'' as though behaving well in
   the christian race and warfare, were the condition of the promise. So
   in the next chapter, the 14th and 15th verses, Christ says, "Blessed
   are they that do his commandments, that they may have right to the tree
   of life, and enter in through the gates into the city and then
   declares, 15th ver. how they that are of a wicked practice shall be
   excluded. Yet in the two following verses, with very great solemnity,
   Christ invites all to come, and take of the water of life freely; "I am
   the root and the offspring of David, the bright and morning star.--And
   the Spirit and the bride say, Come. And let him that heareth, say,
   Come. And let him that is athirst, come: and whosoever will, let him
   come and take of the water of life freely." [545] So chap. iii. 20, 21.
   "Behold, I stand at the door and knock: If any man hear my voice, and
   open the door, I will come in to him, and sup with him, and he with
   me." But then it is added in the next words, "To him that overcometh
   will I grant to sit with me in my throne." And in that great
   invitation, Matt. xi. "Come unto me, all ye that labour, and are heavy
   laden, and I will give you rest;" Christ adds in the next words, "Take
   my yoke upon you, and learn of me, for I am meek and lowly in heart:
   and ye shall find rest unto your souls: for my yoke is easy, and my
   burden is light:" as though taking the burden of Christ's service, and
   imitating his example, were necessary in order to the promised rest. So
   in that great invitation to sinners to accept of free grace; Isa. lv. 1
   "Ho, every one that thirsteth, come ye to the waters, and he that hath
   no money: come ye, buy and eat, yea, come, buy wine and milk without
   money, and without price:" even there, in the continuation of the same
   invitation, the sinner's forsaking his wicked practice is spoken of as
   necessary to the obtaining of mercy; ver. 7. "Let the wicked forsake
   his way, and the unrighteous man his thoughts: and let him return unto
   the Lord, and he will have mercy upon him, and to our God, for he will
   abundantly pardon." So the riches of divine grace in the justification
   of sinners, is set forth with the necessity of holy practice, Isa. i.
   16,. &c. "Wash ye, make you clean, put away the evil of your doings
   from before mine eyes, cease to do evil, learn to do well, seek
   judgment, relieve the oppressed, judge the fatherless, plead for the
   widow. Come now, let us reason together, saith the Lord: though your
   sins be as scarlet, they shall be as white as snow; though they be red
   like crimson, they shall be as wool." And in that most solemn
   invitation of wisdom, Prov. ix. after it is represented what great
   provision is made; and how all things were ready, the house built, the
   beasts killed, the wine mingled, the table furnished, and the
   messengers sent forth to invite the guests; then we have the free
   invitation, ver. 4-6. "Whoso is simple, let him turn in hither: as for
   him that wanteth understanding, (i.e. has no righteousness,) she saith
   to him, Come, eat of my bread, and drink of the wine which I have
   mingled." But then in the next breath it follows," Forsake the foolish,
   and live; and go in the way of understanding:" as though forsaking sin,
   and going in the way of holiness, were necessary in order to life. So
   that the freeness of grace, and the necessity of holy practice, which
   are thus joined together in Scripture, are not inconsistent. Nor does
   it at all diminish the honour and importance of faith, that its
   exercises and effects in practice should be esteemed its chief signs,
   any more than it lessens the importance of life, that action and motion
   are esteemed its chief signs.

   So that in what has been said of the importance of holy practice as the
   main sign of sincerity, there is nothing legal; nothing derogatory to
   the freedom and sovereignty of gospel-grace; nothing in the least
   clashing with the gospel-doctrine of justification by faith alone
   without the works of the law; nothing in the least tending to lessen
   the glory of the Mediator and our dependence on his righteousness;
   nothing infringing on the special prerogatives of faith in the affair
   of our salvation; nothing in any wise detracting from the glory of God
   and his mercy, exalting man, or diminishing his dependence and
   obligation. So that if any are against the importance of holy practice
   as explained, it must be only from a senseless aversion to the letters
   and sound of the word works; when there is no reason in the world to be
   given for it, but what may be given with equal force, why they should
   have an aversion to the words holiness, godliness, grace, religion,
   experience, and even faith itself: for to make a righteousness of any
   of these, is as legal. and as inconsistent with the way of the new
   covenant, as to make a righteousness of holy practice. [546]

   It is greatly to the hurt of religion, for persons to insist little on
   those things which the Scripture insists most upon, as of most
   importance in the evidence of our interest in Christ, under a notion
   that to lay weight on these things is legal. and an old covenant-way.
   To neglect the exercises and effectual operations of grace in practice,
   and insist almost wholly on discoveries, and the method of the immanent
   exercises of conscience and grace in contemplation--depending on an
   ability to make nice distinctions in these matters, and a faculty of
   accurate discerning in them, from philosophy or experience--is highly
   injurious. It is in vain to seek for any better or any further signs,
   than those which the Scriptures have most expressly mentioned, and most
   frequently insisted on, as signs of godliness. They who pretend to a
   greater accuracy in giving signs--or, by their extraordinary
   experience, or insight into the nature of things, to give more
   distinguishing marks, which shall more thoroughly search out and detect
   the hypocrite--are but subtle to darken their own minds, and the minds
   of others; their refinings, and nice discerning, are in God's sight but
   refined foolishness, and sagacious delusion. Here are applicable those
   words of Agur, Prov. xxx. 5, 6. "Every word of God is pure; he is a
   shield to them that put their trust in him: add thou not unto his
   words, lest he reprove thee, and thou be found a liar." Our wisdom and
   discerning, with regard to the hearts of men, is not much to be
   trusted. We can see but a little way into the nature of the soul, and
   the depths of man's heart. The ways are many whereby persons'
   affections may be moved without any supernatural influence; the natural
   springs of the affections are various and secret. Many things have
   oftentimes a joint influence on the affections; the imagination,
   natural temper, education, the common influences of the Spirit of God;
   a surprising concourse of affecting circumstances, an extraordinary
   coincidence of things in the course of men's thoughts, together with
   the subtle management of invisible malicious spirits. No philosophy or
   experience will ever be sufficient to guide us safely through this
   labyrinth and maze, without our closely following the clue which God
   has given us in his word. God knows his own reasons, why he insists on
   some things, and plainly sets them forth as what we should try
   ourselves by, rather than others. It may be it is because he knows that
   these things are attended with less perplexity, and that we are less
   liable to be deceived by them than others. He best knows our nature,
   and the nature and manner of his own operations; and he best knows the
   way of our safety. He knows what allowances to make for different
   states of his church, different tempers of particular persons, and
   varieties in the manner of his own operations; how far nature may
   resemble grace, and how far nature may be mixed with grace; what
   affections may rise from imagination, and how far imagination may be
   mixed with spiritual illumination. And therefore it is our wisdom not
   to take his work out of his hands; but to follow him, and lay the
   stress of the judgment of ourselves there, where he has directed us. If
   we do otherwise, no wonder if we are bewildered, confounded, and
   fatally deluded. But if we had got into the way of looking chiefly at
   those things which Christ, his apostles, and prophets chiefly insisted
   on--while judging of ourselves and others, chiefly regarding practical
   exercises and effects of grace, not neglecting other things--it would
   have been of manifold happy consequence. This would above all things
   tend to the conviction of deluded hypocrites, and to prevent the
   delusion of those whose hearts were never brought to a thorough
   compliance with the strait and narrow way which leads to life. It would
   tend to deliver us from innumerable perplexities, arising from various
   inconsistent schemes about methods and steps of experience; it would
   greatly tend to prevent professors neglecting strictness of life, and
   tend to promote their engagedness and earnestness in their christian
   walk; and it would become fashionable for men to show their
   Christianity, more by an amiable distinguished behaviour, than by an
   abundant and excessive declaring of their experiences. We should then
   get into the way of appearing lively in religion, more by being lively
   in the service of God and our generation, than by the forwardness of
   our tongues, and making a business of proclaiming on the house-tops the
   holy and eminent acts and exercises of our own hearts. Then Christians
   who are intimate friends, would talk together of their experiences and
   comforts, in a manner better becoming christian humility and modesty,
   and more to each other's profit; their tongues not running before their
   hands and feet, after the prudent example of the blessed apostle, 2
   Cor. xii. 6. Many occasions of spiritual pride would be cut off, and so
   a great door shut against the devil; and a great many of the main
   stumbling-blocks against experimental and powerful religion would be
   removed. Religion would be declared and manifested in such a way
   as--instead of hardening spectators, and exceedingly promoting
   infidelity and atheism--would above all things tend to convince men
   that there is a reality in religion, and greatly awaken them, and win
   them, by convincing their consciences of the importance and excellency
   of religion. Thus the light of professors would so shine before men,
   that others seeing their good works, would glorify their Father which
   is in heaven!
     __________________________________________________________________

   [532] Scripture-doctrine of Salvation, Sermon I. p. 11.

   [533] "Look upon John. Christ's beloved disciple and bosom companion;
   he had received the anointing to know him that is true, and he knew
   that he knew him, 1 John ii. 3. But how did he know that? He might be
   deceived; (as it is strange to see what a melancholy fancy will do, and
   the effects of it; as honest men are reputed to have weak brains, and
   never saw the depths of the secrets of God:) what is his last proof?
   Because we keep his commandments" Shepard's Parable, Part I. p. 131. "A
   man may know his present union to the Lord Jesus, by a work; 1 John ii.
   4. He that saith, I know him, and keeps not his commandments, is a
   liar.--Yes, that is true negatively; but may a man, ought a man, to see
   or know his union positively by this? Ans. ver. 5. Many said they did
   know and love the Lord, but he that keeps his words.--O they are sweet!
   It is heaven to cleave to him in every command: it is death to depart
   from any command: hereby know we that we are in him. If it were
   possible to ask of angels, how they know they are not devils, they
   would answer, the Lord's will is ours." Shepard's Parable, Part I. p.
   134. "If the question be, Whom doth the Lord Jesus love? you need not
   go to heaven for it, the word is nigh thee. Those that love Christ. Who
   are those? Those that keep his commandments." Shepard's Parable, Part
   I. p. 138. "Will you have Christ to sit in heaven, and not look that he
   subdue your lusts by the work of his grace, and so sway your hearts?
   You despise his kingdom then. Do you seek for pardon in the blood of
   Christ, and never look for the virtue and end of that blood to wash you
   and make you without spot, &c.? You despise his priesthood and blood
   then. Do you look for Christ to do work for you, and you not do
   Christ's work, and bring forth fruit to him? You despise his honour
   then. John xv. 8. If I were to discover a hypocrite, or a false heart,
   this I would say, It is he that shall set up Christ, but loathe his
   work." Shepard's Parable, Part I. p. 140.

   [534] "I am persuaded, as Calvin is, that all the several trials of
   men, are to show them to themselves, and to the world, that they be but
   counterfeits; and to make saints known to themselves the better.--Rom.
   v. 5. Tribulation works trial, and that hope. Prov. xvii. 3. If you
   will know whether it will hold weight, the trial will tell
   you.--Shepard's Parable, Part I. p. 191.

   [535] Dr. Sibbs, in his Bruised Reed, says, "When Christ's will cometh
   in competition with any worldly loss or gain, yet if then, in that
   particular case, the heart will stoop to Christ, it is a true sign. For
   the truest trial of the power of grace, is in such particular cases as
   touch us nearest; for there our corruption maketh the greatest head.
   When Christ came home to the young man in the gospel, he lost a
   disciple of him." Mr. Flavel speaks of a holy practice under trials, as
   the greatest evidence of grace. "No man (says he) can say what he is,
   whether his grace be true or false, until they be tried, and examined
   by those things, which are to them as fire is to gold." Touchstone of
   Sincerity, chap. iv. sect. 1. Again, speaking of great difficulties and
   sufferings in the way of duty, wherein a person must actually part with
   what is dearest of a worldly nature, or with his duty; he says, "That
   such sufferings as these will discover the falseness and rottenness of
   men's hearts, cannot be doubted; if you consider, that this is the fire
   designed by God for this very use and purpose, to separate the gold
   from the dross. So you will find it, 1 Pet. iv. 12.--Beloved, think it
   not strange concerning the fiery trial that is to try you, i. e. The
   very design and aim of Providence in permitting and ordering them, is
   to try you. Upon this account you find the hour of persecution (in a
   suitable notion) called the hour of temptation or probation. Rev. iii.
   10. For then, professors are sifted to the very bran, searched to the
   very bottom principles. This is the day that burns as an oven; all that
   do wickedly shall be as stubble,' Mal. iv. i. For in that day the
   predominant interest must appear and be discovered, it can be concealed
   no longer. ' No man can serve two masters,' saith Christ, Luke xvi. 13.
   A man may serve many masters, if they all command the same thing, or
   things subordinate to each other: but he cannot serve two masters, if
   their commands clash and interfere with each other; and such are the
   commands of Christ and the flesh in a suffering hour:-thus the two
   interests come in full opposition. And now have but patience and wait a
   little, and you will discern which is predominant. A dog follows two
   men, while they both walk one way, and you know not which of the two is
   his master: stay but a little, until their path parts, and then you
   shall quickly see who is his master: so it is in this case." Ibid, chap
   viii. § 3. And in another chapter he says. "Great numbers of persons
   are deceived and destroyed by trusting to seeming untried grace. This
   was the miserable condition of the Laodicean professors; they reckoned
   themselves rich, but were really poor: all is not gold that glisters:
   their gold (as they accounted it) was never tried in the fire. If a
   man's whole estate lay in some precious stone, suppose a rich diamond,
   how is he concerned to have it thoroughly tried, to see whether it will
   bear a smart stroke with the hammer, or fly like a Bristol diamond!"
   ibid. chap. x. § 3. Again, in the same place, "The promises of
   salvation are made over to tried grace, and that only as will endure
   the trial." "The Lord will try you. God hath his trying times; and they
   were never sent, but to discover who were dross, who were gold. And the
   main end of all God's trials, is to discover this truth that I now am
   pressing upon you. Some have a thorough work; and now the trial
   discovers the truth, as in Abraham, Heb. xi. 17. Some have a
   superficial work, and they fall in trial, as in Saul; and it doth
   discover it was but an overly work. For this is the question God makes.
   Is it thorough, or no? Ay, saith the carnal heart; Yes. saith a
   gracious heart. Hence it is strange to see what men will do when a
   trial comes." Shepard's Parable, Part I. p. 219. "There is an hour of
   temptation which tries men, which will discover men indeed." Shepard's
   Parable, Part II. p. 60.

   [536] "It is a sure rule, (says Dr. Preston,) that what the Scriptures
   bestow much words on, we should have much thought on; and what the Holy
   Ghost urgeth most, we should prize most."--Church's Carriage.

   [537] As is manifest by Matt. xviii. 31. to the end. Chap. xx. 8-15.
   Chap. xxii. 11, 12, 13. Chap. xxv. 19-30. and ver. 35, to the end. Luke
   xix. 15-23.

   [538] Sec Matt. xxv. at the latter end. See also Rom. ii. 6-13. Jer.
   xvii. 10. Job xxxiv. 11. Prov. xxiv. 12. Jer. xxxii. 19. Rev. xxii. 12.
   Matt. xvi. 27. Rev. ii. 23. Ezek. xxxiii. 20. 1 Pet. i. 17.

   [539] "That which God maketh a rule of his own judgment, as that by
   which he judgeth of every man, that is a sure rule for every man to
   judge himself by. That which we shall be judged by at the last day is a
   sure rule to apply to ourselves for the present. Now by our obedience
   and works he judgeth us. He will give to every man according to his
   works." Dr. Preston's Church's Carriage.

   [540] "Our real taking of Christ, appears in our actions and works:
   Isa. i. 19. If ye consent and obey, ye shall eat the good things of the
   land.' That is, If ye will consent to take JEHOVAH for your Lord and
   King: if ye give consent; there is the first thing; but that is not
   enough: but if ye also obey. The consent that standeth in the inward
   act of the mind, the truth of it will be seen in your obedience, in the
   acts of your lives. If ye consent and obey, ye shall eat the good
   things of the land; that is, you shall take of all that he hath that is
   convenient for you: for then you are married to him in truth, and have
   an interest in all his goods." Dr. Preston's Church's Carriage.

   [541] Psal. lxiii. 1, 2.

   [542] Psal. cxix. 111, 112.

   [543] 2 King xx. 3.

   [544] "The more these visible exercises of grace are renewed, the more
   certain you will be. The more frequently these actings are renewed, the
   more abiding and confirmed your assurance will be. A man that has been
   assured of such visible exercises of grace, may quickly after be in
   doubt, whether he was not mistaken. But when such actings are renewed
   again and again, he grows more settled and established about his good
   estate. If a man see a thing once, that makes him sure; but if
   afterwards he fear he was deceived, when he comes to see it again, he
   is more sure he was not mistaken. If a man read such passages in a
   book, he is sure it is so. Some months after, some may bear him down,
   that he was mistaken, so as to make him question it himself: but when
   he looks, and reads it again, he is abundantly confirmed. The more
   men's grace is multiplied, the more their peace is multiplied; 2 Pet i.
   2. "Grace and peace be multiplied unto you, through the knowledge of
   God and Jesus our Lord." Stoddard's Way to know Sincerity and
   Hypocrisy.

   [545] Rev. xxii. 16, 17.

   [546] "You say you know Christ, and the love and good-will of Christ
   towards you, and that he is the propitiation for your sins. How do you
   know this? He that saith I know him, and keepeth not his commandments,
   is a liar,' 1 John ii. 4. True, might some reply, he that keeps not the
   commands of Christ, hath thereby a sure evidence that he knows him not,
   and that he is not united to him: but is this any evidence that we do
   know him, and that we are united to him, if we do keep his
   commandments? Yes, verily, saith the apostle, "Hereby we do know that
   we know him, if we keep his commandments." And again, ver. 5. "Hereby
   know we that we are in him." What can be more plain? What a vanity is
   it to say, that this is running upon a covenant of works?--O beloved,
   it is a sad thing to hear such questions and such cold answers also,
   that sanctification possibly may be an evidence. May be? Is it not
   certain? Assuredly, to deny it, is as bad as to affirm that God's own
   promises of favour are not sure evidences thereof, and consequently
   that they are lies and untruths.--Our Saviour, who was no legal
   preacher, pronounceth, and consequently evidenceth, blessedness, by
   eight or nine promises, expressly made to such persons, as had inherent
   graces, Matt. v. 3, 4, &c.''--Shepard's Sound Believer p. 221, 222,
   223.
     __________________________________________________________________
     __________________________________________________________________

  APPENDIX

    TO THE TREATISE OF THE AFFECTIONS, IN TWO LETTERS [547]
     __________________________________________________________________

   [547] These Letters were first printed in the "Quarterly Magazine."
   Edinb.
     __________________________________________________________________

      LETTER I.

   TO MR. GILLESPIE. IN ANSWER TO OBJECTIONS.

   Northampton, Sept. 4, 1747.

   Rev. And Dear Sir,

   I received your letter of Nov. 24, 1746, though very long after it was
   written. I thank you for it, and for your offering me a correspondence
   with you. Such an offer I shall gladly embrace, and esteem it a great
   privilege, more especially from the character I have received of you
   from Mr. Abercrombie, who I perceive was intimately acquainted with
   you.

   As to the objections you make against some things contained in my late
   book on Religious Affections, I am sorry you did not read the book
   through, before you made them; if you had, perhaps the difficulties
   would not have appeared quite so great. As to what is contained in the
   74th and 75th pages, I suppose there is not the least difference of
   opinion between you and me, unless it be concerning the signification
   and propriety of expressions. I am fully of your mind, and always was
   without the least doubt of it; "That every one, both saint and sinner,
   is indispensably bound, at all seasons, by the divine authority, to
   believe instantly on the Lord Jesus, and that the command of the Lord,
   1 John iii. 23. that we should believe on the name of his Son Jesus
   Christ, as it is a prescription of the moral law, no less binds the
   sinner to immediate performance, than the commandment not to kill, to
   keep the Sabbath-day, or any other duty, as to the present performance
   of which, in way of duty, all agree the sinner is bound; and that men
   are bound to trust the divine faithfulness, be their case with respect
   to light and darkness, sight, &c. what it will; and that no situation
   they can be in, looses them from obligation to glorify the Lord at all
   seasons, and expecting the fulfilment of his words; and that the sinner
   that is without spiritual light or sight is bound to believe, and that
   it is a duty at that very time incumbent on him to believe." But I
   conceive that there is a great deal of difference between these two
   things, viz. its being a man's duty that is without spiritual light or
   sight to believe, and its being his duty to believe without spiritual
   light or sight, or to believe while he yet remains without spiritual
   light or sight. Just the same difference that is between these two
   things, viz. its being his duty that has no faith to believe, and its
   being his duty to believe without faith, or to believe without
   believing. I trust there is none will assert the latter, because of the
   contradiction that it implies. As it is not proper to say, it is a
   man's duty to believe without faith, because it implies a
   contradiction, so I think it equally improper to say it is a man's duty
   to believe without these things that are essentially implied in faith,
   because that also implies a contradiction. But a spiritual sight of
   Christ or knowledge of Christ is essentially implied in the very nature
   and notion of faith, and therefore it is absurd to talk of believing on
   Christ without spiritual light or sight. It is the duty of a man that
   is without these things that essentially belong to faith, to believe,
   and it is the duty of a man that is without these things that
   essentially belong to love, to love God; because it is an indispensable
   obligation that lies on all men at all times, and in all circumstances,
   to love God: but yet it is not a duty to love God without loving him,
   or continuing without those things that essentially belong to his love.
   It is the duty of those that have no sense of the loveliness of God,
   and have no esteem of him, to love him, and they be not in the least
   excused by the want of this sense and esteem, in not loving him one
   moment; but yet it would be properly nonsense to say it is their duty
   to love him without any sense of his loveliness or any esteem of him.
   It is indeed their duty this moment to come out of their disesteem and
   stupid wicked insensibility of his loveliness, and to love him. I made
   the distinction (I thought) very plainly, in the midst of those
   sentences you quote as exceptionable. I say expressly, p. 74. "It is
   truly the duty of those who are in darkness to come out of darkness
   into light and believe; but, that they should confidently believe and
   trust, while they yet remain without spiritual light or sight, is an
   anti-scriptural and absurd doctrine." The misunderstanding between us,
   dear Sir, I suppose to be in the different application of the particle
   without, in my use of it, and your understanding of it, or what we
   understand as spoken of and supposed in the expression, without
   spiritual light or sight. As I use it, I apply it to the act of
   believing, and I suppose it to be very absurd to talk of an act of
   faith without spiritual light and sight, wherein I suppose you will
   allow me to be in the right. As you understand it, it is applied to
   duty or obligation, and you suppose it to be not at all absurd to talk
   of an obligation to believe without spiritual light or sight, but that
   the obligation remains full where there is no spiritual light or sight,
   wherein I allow you are in the right. I think, Sir, if you read what I
   have said in my book on this head again, it will be exceeding apparent
   to you, that it is thus that I apply the preposition without, and not
   as you before understood it. I thought I had very plainly manifested
   that what I meant by being in darkness was a being in spiritual
   blindness, and so in a dead, stupid, carnal, and unchristian frame and
   way, and not what is commonly called a being without the light of God's
   countenance, under the hidings of his face. We have a great number of
   people in these parts that go on that supposition in their notions and
   practice, that there really is such a thing as such a manner of
   believing, such a kind of faith as this, viz. a confident believing and
   firm trusting in God in the dark, in the sense mentioned, that is to be
   sought after, and is "the subject matter of divine prescription, and
   which many actually have; and indeed there are innumerable instances of
   such as are apparently in a most senseless, careless, negligent,
   apostate, and every way unchristian and wicked frame, that yet,
   encouraged by this principle, do retain an exceeding strong confidence
   of their good state, and count that herein they do their duty and give
   much glory to God, under the notion of trusting God in the dark, and
   hoping against hope, and not trusting on their own righteousness; and
   they suppose it would show a legal spirit to do otherwise. I thought it
   would be manifest to every reader that I was arguing against such a
   sort of people.

   You say, "It merits consideration whether the believer should ever
   doubt of his state, on any account whatever, because doubting, as
   opposed to believing, is absolutely sinful." Here, Sir, you seem to
   suppose that a person's doubting of his own good estate, is the proper
   opposite of faith, and these and some other expressions in your letter
   seem to suppose that doubting of one's good estate and unbelief is the
   same thing, and so, that being confident of one's good estate and faith
   are the same thing. This I acknowledge I don't understand; I don't take
   faith, and a person's believing that they have faith, to be the same
   thing. Nor do I take unbelief, or being without faith, and doubting
   whether they have it, to be the same thing, but entirely different. I
   should have been glad either that you had taken a little more notice of
   what. I say on this head, p. 76, 77. or that you had said something to
   convince me that I am wrong in this point. The exercise of faith is
   doubtless the way to be delivered from darkness, deadness, backsliding,
   &c. or rather is the deliverance; as forsaking sin is the way to
   deliverance from sin, and is the deliverance itself. The exercise of
   grace is doubtless the way to deliverance from a graceless frame, that
   consists in the want of the exercise of grace. But as to what you say,
   or seem to intimate, of a person's being confident of his own good
   estate, as being the way to be delivered from darkness, deadness,
   backsliding, and prevailing iniquity, I think, whoever supposes this to
   be God's method of delivering his saints, when sunk into an evil,
   careless, carnal, and unchristian frame, first to assure them of their
   good estate and his favour, while they yet remain in such a frame, and
   to make that the means of their deliverance, does surely mistake God's
   method of dealing with such persons. Among all the multitudes I have
   had opportunity to observe, I never knew one dealt with after this
   manner. I have known many brought back from great declension, that
   appeared to me to be true saints, but it was in a way very diverse from
   this. In the first place, conscience has been awakened, and they have
   been brought into great fear of the wrath of God, having his favour
   hid, and they have been the subjects of a kind of new work of
   humiliation, brought to a great sense of their deserving of God's
   wrath, even while they have yet feared it, before God has delivered
   them from the apprehension of it, and comforted them with a renewed
   sense of his favour.

   As to what I say of the necessity of universal obedience, or of one way
   of known sin, (i. e. so as properly to be said to be the way and manner
   of the man,) being exception enough against a man's salvation; I should
   have known better what to have said further about it, if you had
   briefly shown how the scriptures that I mention, and the arguments I
   deduce from them, are insufficient for the proof of this point. I
   confess they appear to me to prove it as fully as any thing concerning
   the necessary qualifications of a true saint can be proved from
   Scripture.

   You object against my saying, p. 276. "Nor can a true saint ever fall
   away, so that it shall come to this, that ordinarily there shall be no
   remarkable difference in his walk and behaviour since his conversion,
   from what was before." This, I think, implies no more than that his
   walk over the same ground, in like circumstances, and under like
   trials, will have a remarkable difference. As to the instance you
   mention of David and Solomon, I don't know that the Scripture gives us
   any where so much of a history of their walk and behaviour before their
   conversion, as to put us into any proper capacity of comparing their
   after walk with their former. These examples are uncertain. But I think
   those doctrines of the Scripture are not uncertain, which I mention in
   the place you cite, to confirm the point, which teach that converts are
   new men, new creatures, that they are renewed not only within but
   without, that old things are passed away, and all things become new,
   that they walk in newness of life, that the members of their bodies are
   new, that whereas they before were the servants of sin, and yielded
   their members servants of iniquity, now they yield them servants of
   righteousness unto holiness.

   As to those doubts and cases of difficulty you mention, I should think
   it very needless for a divine of your character, to apply yourself to
   me for a solution of difficulties, for whom it would be more proper to
   learn of you. However, since you are pleased to insist on my giving my
   mind upon them, I would observe, as to the first case you mention, of a
   person incessantly harassed by Satan, &c. you don't say of what nature
   the temptations are that he is harassed with. But I think it impossible
   to give proper advice and direction without knowing this. Satan is to
   be resisted in a very different manner, in different kinds of onsets.
   When persons are harassed with those strange, horrid injections, mat
   melancholic persons are often subject to, he is to be resisted in a
   very different manner, from what is proper in case of violent
   temptation to gratify some worldly lust. In the former case, I should
   by no means advise a person to resist the devil by entering the lists
   with him, and vehemently engaging their mind in an earnest dispute and
   violent struggle with the grand adversary, but rather by diverting the
   mind from his frightful suggestions, by going on stedfastly and
   diligently in the ordinary course of duty, without allowing themselves
   time and leisure to attend to the devil's sophistry, or viewing his
   frightful representations, committing themselves to God by prayer in
   this way, without anxiety about what had been suggested. That is the
   best way of resisting the devil, that crosses his design most; and he
   more effectually disappoints him in such cases, that treats him with
   neglect, than he that attends so much to him, as to engage in a direct
   conflict, and goes about to try his strength and skill with him, in a
   violent dispute or combat. The latter course rather gives him
   advantage, than any thing else. It is what he would; if he can get
   persons thus engaged in a violent struggle, he gains a great point. He
   knows that melancholic persons are not fit for it. By this he gains
   that point of diverting and taking off the person from the ordinary
   course of duty, which is one great thing he aims at; and by this,
   having gained the person's attention to what he says, he has
   opportunity to use all his craft and subtlety, and by this struggle he
   raises melancholic vapours to a greater degree, and further weakens the
   person's mind, and gets him faster and faster in his snares, deeper and
   deeper in the mire. He increases the person's anxiety of mind, which is
   the very thing by which mainly he fulfils all his purposes with such
   persons.

   Concerning the other difficulty you mention relating to the verifying
   of Rom. viii. 20. "All things shall work together for good," &c. in a
   saint that falls under backsliding and spiritual decays, &c. it seems
   to be a matter of some difficulty to understand exactly how this is to
   be taken, and how far it may from hence be inferred, that the
   temptations the saints meet with from Satan, and an evil world, and
   their own declensions and sins, shall surely work for their good.
   However, since you desire my thoughts, I would express them, such as
   they are, as follows.

   In order rightly to state this matter, there are two things may be laid
   down, as positions of certain and indubitable truth concerning this
   doctrine of the apostle.

   First, The meaning cannot be that God's dispensations and disposals
   towards each saint are the best for him, most tending to his happiness,
   of all that are possible: or that all things that are ordered for him,
   or done by God with respect to him, are in all respects better for him
   than any thing else that God could have ordered or done, issuing in the
   highest good and happiness, that it is possible he should be brought
   to; for that would be as much as to say, that God will bestow on every
   one of his elect, as much happiness as he can (confer,) in the utmost
   exercise of his omnipotence, and this sets aside all these different
   degrees of grace and holiness here, and glory hereafter, which he
   bestows according to his sovereign pleasure.

   All things may work together for good to the saints. All may be of
   benefit to them, and may have a concurring tendency to their happiness,
   and may all finally issue in it, and yet not tend to or issue in the
   highest degree of good and happiness possible. There is a certain
   measure of holiness and happiness, that each one of the elect is
   eternally appointed to, and all things that relate to him work together
   to bring to pass this appointed measure of good. The text and context
   speak of God's eternal purpose of good to the elect, predestinating
   them to a conformity to his Son in holiness and happiness; and the
   implicit reasoning of the apostle leads us to suppose that all things
   will purely concur to bring to effect God's eternal purpose. And
   therefore from his reasoning it may be inferred, that all things will
   tend to and work together to bring to pass, that degree of good that
   God has purposed to bestow upon them, and not any more. And indeed it
   would be in itself unreasonable to suppose any thing else but this;
   inasmuch as God is the supreme orderer of all things, doubtless all
   things shall be so ordered, that with one consent, they shall help to
   bring to pass his ends, aims, and purposes; but surely not to bring to
   pass what he does not aim at, and never intended. God in his government
   of the world is carrying on his own designs in every thing; but he is
   not carrying on that which is not his design, and therefore there is no
   need of supposing, that all the circumstances, means, and advantages of
   every saint, are the best in every respect that God could have ordered
   for him, or that there could have been no circumstances or means that
   he could have been the subject of, that would with God's usual blessing
   have issued in his greater good. Every saint is as it were a living
   stone, that in this present state of preparation, is fitting for the
   place appointed for him in the heavenly temple. And in this sense all
   things undoubtedly work together for good to every one that is called
   according to God's purpose. He is, all the while he lives in this
   world, by all the dispensations of Providence towards him, fitting for
   the particular mansion in glory, that is appointed and prepared for
   him, or hewing for his appointed place in the heavenly building.

   Secondly, Another thing which is no less certain and demonstrable than
   the position that has been already laid down, and indeed follows from
   it, is this, When it is said, "all things work together for good," &c.
   hereby cannot be intended that all things, both positive and negative,
   are best for them, or that it is so universally, that not only every
   positive thing that the saints are the subjects of, or are concerned
   in, will work for their good, but also that when any thing is absent or
   withheld from them by God in his providence, that absence or
   withholding is also for their good in that sense, or to be better for
   them than the presence or bestowment would have been; for this would
   have the same absurd consequence that was mentioned before, viz. That
   God makes every saint as happy as possibly he can. And besides, if so,
   it would follow that God's withholding greater degrees of the
   sanctifying influences of his Spirit is for the saints' good, and that
   it is best for them to live and die so low in grace as they do, which
   would be as much as to say that it is for their good to have no more
   good, or that it is for their happiness to have no more happiness here
   and hereafter. If we take good notice of the apostle's discourse in
   Rom. viii. it will be apparent that his words imply no such thing. All
   God's creatures, and all that God does in disposing of them, is for the
   good of the saint. But it will not thence follow, that all God's
   forbearing to do is also for his good, or that it is best for him that
   God does no more for him.

   Therefore, the following things I humbly conceive to be the truth,
   concerning the sins and temptations of the saints being for their good.

   1. That all things whatsoever are for the good of the saints, things
   negative as well as positive, in this sense, that God intends that some
   benefit to them shall arise from every thing, so that something of the
   grace and love of God will hereafter be seen to have been exercised
   towards them in every thing. At the same time, the sovereignty of God
   will also be seen, with regard to the measure of the good or benefit
   aimed at, in that some other things, if God had seen cause to order
   them, would have produced a higher benefit. And with regard to negative
   disposals, consisting not in God's doing, but forbearing to do, not in
   giving, but withholding, some benefit in some respect or other, will
   ever accrue to the saints, even from these; though sometimes the
   benefit will not be equal to the benefit withheld, if it had been
   bestowed. As for instance, when a saint lives and dies comparatively
   low in grace. There is some good improvement shall be made, even of
   this, in the eternal state of the saint, whereby he shall receive a
   real benefit, though the benefit shall not be equal to the benefit of a
   higher degree of holiness, if God had bestowed it.

   2. God carries on a design of love to his people, and to each
   individual saint, not only in all things that they are the subjects of
   while they live, but also in all his works and disposals, and in all
   his acts from eternity to eternity.

   3. That the sin, in general, of the saints, is for their good, and for
   the best in this respect, viz. that it is a thing that, through the
   sovereign grace of God, and his infinite wisdom, will issue in a high
   advancement of their eternal happiness, that they have been sinful,
   fallen creatures, and not from the beginning perfectly innocent and
   holy, as the elect angels; and that they shall obtain some additional
   good on occasion of all the sin they have been the subjects of, or have
   committed, beyond what they would have had, if they never had been
   fallen creatures.

   4. The sin of the saints in this sense cannot be for their good, that
   it should finally be best for them, that while they lived in this
   world, their restoration and recovery from the corruption they became
   subject to by the fall, was no greater, the mortification of sin, and
   spiritual vivification of their soul, carried on to no greater degree,
   that they remained so deficient, as to love to God, christian love to
   men, humility, heavenly-mindedness, and that they were so barren, and
   did so few good works, and consequently, that in general, they had so
   much sin, and of the exercises of it, and not more holiness, and of the
   exercises and fruits of that, for in proportion as one of these is
   more, the other will be less, as infallibly as darkness is more or less
   in proportion to the diminution or increase of light. It cannot finally
   be better for the saints, that in general, while they live, they had so
   much sin of heart and life, rather than more holiness of heart and
   life. Because the reward of all at last will be according to their
   works, and he that sowed sparingly shall reap sparingly, and he that
   sowed bountifully shall reap bountifully, and he that builds wood, hay,
   and stubble, shall finally suffer loss, and have a less reward, than if
   he had built gold, silver, and precious stones though he himself shall
   be saved. But notwithstanding this,

   5. The sins and falls of the saints may be for their good, and for the
   better, in this respect, that the issue may be better than if the
   temptation had not happened, and so the occasion not given, either for
   the sin of yielding to the temptation, or the virtue of overcoming it:
   and yet not in the respect (with regard to their sins or falls in
   general) that it should be better for them in the issue, that they have
   yielded to the temptation offered, than if they had overcome. For the
   fewer victories they obtain over temptation, the fewer are their good
   works, and particularly of that kind of good works to which a
   distinguished reward is promised in Rev. ii. and iii. and in many other
   parts of Scripture. The word of God represents the work of a Christian
   in this world as a warfare, and it is evident in the Scripture that he
   who acquits himself as the best soldier shall win the greatest prize.
   Therefore, when the saints are brought into backslidings and decays, by
   being overcome by temptations, the issue of their backslidings may be
   some good to them. They may receive some benefit by occasion of it,
   beyond what they would have received if that temptation had never
   prevailed, and yet their backslidings in general may be a great loss to
   them in the following respect, viz. That they shall have much less
   reward, than if the temptations had been overcome, and they
   notwithstanding had persevered in spiritual vigour and diligence. But
   yet this don't hinder, but that,

   6. It may be so ordered by a sovereign and all-wise God, that the
   saints' falls and backslidings, through their being overcome by
   temptations in some particular instances, may prove best for them, not
   only in that the issue may be greater good to them, than they would
   have received if the temptation had not happened, but even greater in
   that instance, than if the temptation had been overcome. It may be so
   ordered that their being overcome by that temptation, shall be the
   occasion of their having greater strength, and on the whole, obtaining
   more and greater victories, than if they had not fallen in that
   instance. But this is no where promised, nor can it be so, that, in the
   general, it should prove better for them that they were foiled so much,
   and overcome so little, in the course of their lives, and that finally
   their decay is so great, or their progress so small. From these things
   it appears,

   7. That the saying of the apostle, all things work together for good to
   them that love God, though it be fulfilled in some respects to all
   saints, and at all times, and in all circumstances, yet it is fulfilled
   more especially and eminently to the saints continuing in the exercise
   of love to God, not falling from the exercises, or failing in the
   fruits, of divine love in times of trial. Then it is, that temptations,
   enemies, and suffering, will be best for them, working that which is
   most for their good every way, and they shall be more than conquerors
   over tribulation, distress, persecution, famine, nakedness, peril, and
   sword, Rom. viii. 35-37.

   8. As God is carrying on a design of love to each individual saint, in
   all his works and disposals whatsoever, as was observed before, so the
   particular design of love to them that he is carrying on, is to fit
   them for, and bring them to, their appointed place in the heavenly
   temple, or to that individual, precise happiness and glory in heaven,
   that his eternal love designed for them, and no other (for God's design
   of love or of happiness to them, is only just what it is, and is not
   different from itself). And to fulfil this particular design of love,
   every thing that God does, or in any respect disposes, whether it be
   positive, privative, or negative, contributes, because doubtless every
   thing that God does, or in any respect offers, tends to fulfil his aims
   and designs. Therefore, undoubtedly,

   9. All the while the saint lives in the world, he is fitting for his
   appointed mansion in glory, and hewing for his place in the heavenly
   building. And all his temptations, though they may occasion, for the
   present, great spiritual wounds, yet at last, they shall be an occasion
   of his being more fitted for his place in glory. And therefore we may
   determine, that however the true saint may die, in some respects, under
   decays, under the decay of comfort, and of the exercise of some
   religious affections, yet every saint dies at that time when his
   habitual fitness for his place in the heavenly temple is most complete,
   because otherwise, all things that happen to him while he lives, would
   not work together to fit him for that place.

   10. God brings his saints at the end of their lives to this greatest
   fitness for their place in heaven, not by diminishing grace in their
   hearts, but by increasing it, and carrying on the work of grace in
   their souls. If it be not so, that cannot be true, that where God has
   begun a good work he will perform it, or carry it on to the day of
   Christ, for if they die with a less degree of grace than they had
   before, then it ceases to be carried on before the day of Christ comes.
   If grace is finally diminished, then Satan so far finally obtains the
   victory. He finally prevails to diminish the fire in the smoking flax,
   and then how is that promise verified, that God will not quench the
   smoking flax, till he bring forth judgment unto victory? So that it
   must needs be, that although saints may die under decay in some
   respects, yet they never die under a real habitual decay of the work of
   grace in general. If they fall, they shall rise again before they die,
   and rise higher than before, if not in joy, and some other affections,
   yet in greater degrees of spiritual knowledge, self-emptiness, trust in
   God, and solidity and ripeness of grace.

   If these things that have been observed are true, then we may infer
   from them these corollaries.

   1st, That notwithstanding the truth of that saying of the apostle, Rom.
   viii. 28. the saints have cause to lament their leanness and
   barrenness, and that they are guilty of so much sin, not only as it is
   to the dishonour of God, but also as that which is like to be to their
   own eternal loss and damage.

   2dly, That nothing can be inferred from the forementioned promise
   tending to set aside, or make void, the influence of motives to earnest
   endeavours to avoid all sin, to increase in holiness, and abound in
   good works, from an aim at a high and eminent degree of glory and
   happiness in the future world.

   3dly, That though it is to the eternal damage of the saints,
   ordinarily, when they yield to, and are overcome by temptations, yet
   Satan and other enemies of the saints by whom these temptations come,
   are always wholly disappointed in their temptation, and baffled in
   their design to hurt the saints, inasmuch as the temptation and the sin
   that comes by it, is for the saints' good, and they receive a greater
   benefit in the issue, than if the temptation had not been, and yet less
   than if the temptation had been overcome.

   As to Mr. Boston's View of the Covenant of Grace, I have had some
   opportunity with it, and I confess I did not understand his scheme
   delivered in that book. I have read his Fourfold State of Man, and
   liked it exceeding well. I think he herein shows himself to be a truly
   great divine.

   Hoping that you will accept my letter with candour, and remember me in
   your prayers, I subscribe myself

   Your affectionate and obliged Brother

   Your affectionate and obliged Brother

   and Servant,

   edwards. jonathan
     __________________________________________________________________

      LETTER II.

   TO MR. GILLESPIE. IN ANSWER TO OBJECTIONS.

   Northampton, April 2, 1750.

   Rev. And Dear Sir,

   I received your favour of September 19, 1748, the last summer, and
   would now heartily thank you for it. I suppose it might come in the
   same ship with letters I had from my other correspondents in Scotland,
   which I answered the last summer; but it did not come to hand till a
   long time after most of the others, and after I had finished and sent
   away my answers to them, and that opportunity for answering was past. I
   have had no leisure or opportunity to write any letters to Scotland
   from that time till now, by reason of my peculiar and very
   extraordinary circumstances, on account of the controversy that has
   arisen between me and my people, concerning the profession that ought
   to be made by persons that come to christian sacraments, which is
   likely speedily to issue in a separation between me and my
   congregation. This controversy, in the progress of it, has proved not
   only a controversy between me and my people, but between me and a great
   part of New England; there being many far and near that are warmly
   engaged in it. This affair has unavoidably engaged my mind, and filled
   up my time, and taken me off from other things. I need the prayers of
   my friends, that God would be with me, and direct and assist me in such
   a time of trial, and mercifully order the issue.

   As to the epistolary controversy, dear Sir, between you and me, about
   faith and doubting, I am sorry it should seem to be greater than it is,
   through misunderstanding of one another's meaning, and that the real
   difference between us is so great as it is, in some part of the
   controversy.

   As to the dispute about believing without spiritual light or sight, I
   thought I expressed my meaning in my last letter very plainly, but I
   kept no copy, and it might perhaps be owing to my dulness that I
   thought so. However, I perceive I was not understood. I cannot find out
   by any thing you say to me on this head, that we really differ in
   sentiments, but only in words. I acknowledge with you that "all are
   bound to believe the divine testimony, and trust in Christ; and that
   want of spiritual light or sight does not loose from the obligation one
   is laid under by the divine command, to believe instantly on Christ, at
   all seasons, nor excuse him, in any degree, for not believing. Even
   when one wants the influence and grace of the Spirit, still he is bound
   to believe. Ability is not the rule of duty." I think the obligation to
   believe, lies on a person who is remaining without spiritual light or
   sight, or even in darkness. No darkness, no blindness, no carnality or
   stupidity, excuses him a moment from having as strong and lively faith
   and love as ever was exercised by the apostle Paul, or rather renders
   it not sinful in him that he is at that same moment without such a
   faith and love;--and yet I believe it is absurd, and of very hurtful
   consequence, to urge persons to believe in the dark, in the manner and
   in the sense in which many hundreds have done in America, who plainly
   intend, a believing strongly with such a sort of strong faith or great
   confidence as is consistent with continuing still, even in the time of
   these strong acts of faith, without spiritual light; carnal, stupid,
   careless, and senseless. Their doctrine evidently comes to this, both
   in sense and effect, that it is a mere duty strongly to believe with a
   lightless and sightless faith, or to have a confident, although a
   blind, dark, and stupid faith. And such a faith has indeed been
   promoted exceedingly by their doctrine, and has prevailed with its
   dreadful effects, answerable to the nature of the cause. We have had,
   and have to this day, multitudes of such strong believers, whose bold,
   proud, and stupid confidence, attended with a very wicked behaviour,
   has given the greatest wound to the cause of truth and vital religion
   that ever it suffered in America.

   As to what follows in your letter, concerning a person's believing
   himself to be in a good state, and its being properly of the nature of
   faith: in this there seems to be some real difference between us. But,
   perhaps, there would be none, if distinctness were well observed in the
   use of words. If by a man's believing that he is in a good estate, be
   meant no more than his believing that he does believe in Christ, does
   love God, &c. I think there is nothing of the nature of faith in it;
   because knowing it, or believing it, depends on our own immediate
   sensation or consciousness, and not on divine testimony. True
   believers, in the hope they entertain of salvation, make use of the
   following syllogism, whosoever believes shall be saved: I believe,
   therefore, &c. Assenting to the major proposition is properly of the
   nature of faith, because the ground of my assent to that is divine
   testimony; but my assent to the minor proposition, I humbly conceive,
   is not of the nature of faith, because that is not grounded on divine
   testimony, but my own consciousness. The testimony that is the proper
   ground of faith is in the word of God, Rom. x. 17.. "Faith cometh by
   hearing, and hearing by the word of God." There is such a testimony
   given us in the word of God, that "He that believeth shall be saved."
   But there is no such testimony in the word of God, as that such an
   individual person in such a town in Scotland or New England, believes.
   There is such a proposition in the Scripture, as that Christ loves
   those that love him, and therefore, this every one is bound to believe,
   and affirm: believing this on divine testimony is properly of the
   nature of faith, and for any one to doubt of it, is properly of the
   heinous sin of unbelief. But there is no such proposition in the
   Scripture, nor is it any part of the gospel of Christ, that such an
   individual person in Northampton loves Christ. If I know that I have
   complacence in Christ, I know it the same way that I know I have
   complacence in my wife and children, viz. by the testimony of my own
   heart or inward consciousness. Evangelical faith has the gospel of
   Christ for its foundation; but that I love Christ is a proposition not
   contained in the gospel of Christ.

   And therefore, that we may not dispute in the dark, it is necessary,
   that we should explain what we mean by a person's believing he is in a
   good estate. If thereby we mean only believing the minor of the
   foregoing syllogism, or such like syllogisms, I believe or I love God,
   it is not in the nature of faith. But if by a man's believing himself
   to be in a good estate, be understood his believing not only the minor,
   but the consequence, therefore I shall be saved, or therefore God will
   never leave me nor forsake me; then a man's believing his good estate,
   partakes of the nature of faith; for these consequences depend on
   divine testimony in the word of God and the gospel of Jesus Christ.
   Yea, I would observe farther, that a man's judging of the faith or love
   he finds in himself, whether they are that sort of faith and love which
   he finds to be saving, may depend on his reliance on scripture rules
   and marks which are divine testimonies, which he may be tempted not to
   rely upon, from the consideration of his great unworthiness. But his
   judging that he has those individual inward acts of understanding, and
   exercises of heart, depends on inward sensations, and not on any
   testimony of the word of God. The knowing present acts depends on
   immediate consciousness, and the knowing past acts depends on memory.
   And therefore the fulness of my satisfaction, that I now have such an
   inward act or exercise of mind, depends on the strength of sensation;
   and my satisfaction, that I have had them heretofore, depends on the
   clearness of my memory, and not on the strength of my reliance on any
   divine testimony; and so my doubting whether I have, or have had, such
   individual inward acts, is not of the nature of unbelief, though it may
   arise from unbelief indirectly; because, if I had had more faith, the
   actings of it would have been more sensible, and the memory of them
   more clear, and so I should have been better satisfied that I had them.

   God seems to have given Abraham's servant a revelation, that the damsel
   in whom he found such marks, viz. coming to draw water with a pitcher
   to that well, her readiness to give him and his camels drink, &c.
   should be Isaac's wife, and therefore his assenting to this was of the
   nature of .faith, having divine testimony for its foundation. But his
   believing that Rebekah was the damsel that had these individual marks,
   his knowing that she came to draw water, and that she let down her
   pitcher, &c. was not of the nature of faith. His knowing this was not
   from divine testimony, but from the testimony of his own senses. (Vide
   Gen. xxiv.)

   You speak of "a saint's doubting of his good estate as a part of
   unbelief, and the opposite of faith, considered in its full compass and
   latitude, as one branch of unbelief, one ingredient in unbelief; and of
   assurance of a man's good estate, as one thing that belongs to the
   exercise of faith." I do not know whether I take your meaning in these
   expressions. If you mean, that a person's believing himself to be in a
   good estate is one thing that appertains to the essence of saving
   faith, or that saving faith, in all that belongs to its essence, yea
   its perfection, cannot be without implying it, I must humbly ask leave
   to differ from you. That a believing that I am in a good estate, is no
   part or ingredient in the essence of saving faith, is evident by this,
   that the essence of saving faith must be complete in me, before it can
   be true that I am in a good estate. If I have not as yet acted faith,
   yea if there be any thing wanting in me to make up the essence of
   saving faith, then I am not as yet in a state of salvation, and
   therefore can have no ground to believe that I am so. Any thing that
   belongs to the essence of saving faith is prior, in the order of
   nature, to a man's being in a [believing] stale of salvation, because
   it is saving faith that brings him into such a state. And therefore
   believing that he is in such a state cannot be one thing that is
   essential or necessary in order to his being in such a state; for that
   would imply a contradiction. It would be to suppose a man's believing
   that he is in a good estate to be prior, in the order of nature, to his
   being in a good estate. But a thing cannot be both prior and posterior,
   antecedent and consequent, with respect to the very same thing. The
   real truth of a proposition is in the order of nature first, before its
   being believed to be true. But till a man has already all that belongs
   to the essence of saving faith, that proposition, that he is in a good
   [believing] estate, is not as yet true. All the propositions contained
   in the gospel, all divine testimonies that we have in God's word, are
   true already, are already laid for a foundation for faith, and were
   laid long ago. But that proposition, I am in a good estate, not being
   one of them, is not true till I have first believed; and therefore this
   proposition cannot be believed to be true, till saving faith be first
   complete. Therefore the completeness of the act of saving faith will
   not make it take in a belief of this proposition, nor will the strength
   or perfection of the act cause it to imply this. If a man, in his first
   act of faith, has ever so great a conviction of God's sufficiency and
   faithfulness, and let his reliance on the divine testimony be ever so
   strong and perfect, all will have no tendency to make him believe this
   proposition, I am in a good estate, to be true, till it be true, which
   it is not till the first act of faith is complete, and has made it
   true. A belief of divine testimony in the first act of faith, may be to
   any assignable degree of strength and perfection, without believing
   that proposition, for there is no such divine testimony then extant,
   nor is there any such truth extant, but in consequence of the first act
   of faith. Therefore, (as I said) saving faith may be, with all that
   belongs to its essence, and that in the highest perfection, without
   implying a belief of my own good estate. I do not say it can be without
   having this immediate effect. But it is rather the effect of faith,
   than a part, branch, or ingredient of faith. And so I do not dispute
   whether a man's doubting of his good state may be a consequence of
   unbelief, (I doubt not but it is in those who are in a good state,)
   because, if men had the exercise of faith in such a degree as they
   ought to have, it could not but be very sensible and plain that they
   had it. But yet I think this doubting of a good state is entirely a
   different thing from the sin of unbelief itself, and has nothing of the
   nature of unbelief in it, i. e. if we take doubting one's good state in
   the sense in which I have before explained it, viz. for doubting
   whether I have such individual principles and acts in my soul. Take it
   in a complex sense, and it may have the sin of unbelief in it; e. g.
   If, although I doubt not that I have such and such qualifications, I
   yet doubt of those consequences, for which have divine testimony or
   promise; as when a person doubts not that he loves Christ, yet doubts
   whether he shall receive a crown of life. The doubting of this
   consequence is properly the sin of unbelief.

   You say, dear Sir, "The Holy Ghost requires us to believe the reality
   of his work in us in all its parts just as it is;" and, a little
   before, "The believer's doubting whether or not he has faith, is
   sinful; because it is belying the Holy Ghost, denying his work in him,
   so there is no sin to which that doubting can so properly be reduced as
   unbelief."

   Here I would ask leave thus to express my thoughts in a diversity from
   yours. I think, if it be allowed to be sinful for a believer to doubt
   whether he has faith, that this doubting is not the sin of unbelief on
   any such account as you mention, viz. as belying or denying any
   testimony of the Holy Ghost. There is a difference between doubting of
   the being of some work of the Holy Ghost, and denying the testimony of
   the Holy Ghost, as there is a difference between doubting concerning
   some other works of God, and denying the testimony of God. It is the
   work of God to give a man great natural abilities; and if we suppose
   God requires such a man to believe the reality of his work in all its
   parts just as it is, and so that it is sinful for him at all to doubt
   of his natural abilities being just as good as they are, yet this is no
   belying any testimony of God, though, it be doubting of a work of God,
   and so is diverse from the sin of unbelief. So, if we suppose a very
   eminent saint is to blame in doubting whether he has so much grace as
   he really has; he indeed does not believe the reality of God's work in
   him, in all its parts, just as it is, yet he is not therein guilty of
   the sin of unbelief, against any testimony of God, any more than the
   other. I acknowledge, that for a true saint in a carnal and careless
   frame, to doubt of his good state, is sinful, more indirectly, as the
   cause of it is sinful, viz. the lowness and insensibility of the
   actings of grace in him, and the prevalence of carnality and stupidity.
   Tis sinful to be without assurance, or, (as we say.) it is his own
   fault, he sinfully deprives himself of it; or foregoes it, as a
   servant's being without his tools is his sin, when he has carelessly
   lost them, or as it is his sin to be without strength of body, or
   without the sight of his eyes, when he has deprived himself of these by
   intemperance. Not that weakness or blindness of body, in their own
   nature, are sin, for they are qualities of the body, and not of mind,
   the subject in which sin is inherent. It is indirectly the duty of a
   true saint always to rejoice in the light of God's countenance, because
   sin is the cause of his being without this joy at any time, and
   therefore it was indirectly David's sin that he was not rejoicing in
   the light of God's countenance, at the very time when he was committing
   the great iniquities of adultery and murder. But yet it is not directly
   a believer's duty to rejoice in the light of God's countenance, when
   God hides his face. But it rather then becomes him to be troubled and
   to mourn. So there are perhaps many other privileges of saints that are
   their duty indirectly, and the want of them is sinful, not simply, but
   complexly considered. Of this kind I take the want of assurance of my
   good estate to be.

   I think no words of mine, either in my book or letter, implied that a
   person's deliverance from a bad frame does not begin with renewed acts
   of faith or trusting in God. If they did, they implied what I never
   intended. Doubtless if a saint comes out of an ill frame, wherein grace
   is asleep and inactive, it must be by renewed actings of grace. It is
   very plainly impossible, that grace should begin to cease to be
   inactive, in any other way, than by its beginning to be active. It must
   begin with the renewed actings of some grace or other, and I know
   nothing that I have said to the contrary, but that the grace that shall
   first begin sensibly to revive shall be faith, and that this shall lead
   the way to the renewed acting of all other graces, and to the farther
   acting of faith itself. But a person's coming out of a carnal,
   careless, dead frame, by, or in the reviving of grace in his soul, is
   quite another thing from a saint's having a strong exercise of faith,
   or strong hope, or strong exercise of any other grace, while yet
   remaining in a carnal, careless, dead frame; or, in other words, in a
   frame wherein grace is so far from being in strong exercise, that it is
   asleep, and in a great measure without exercise.

   There is a holy hope, a truly christian hope, that the Scripture speaks
   of, that is reckoned among the graces of the Spirit: and I think I
   should never desire or seek any other hope; for I believe no other hope
   has any holy or good tendency. Therefore this hope, this grace of hope
   alone, can properly be called a duty. But it is just as absurd to talk
   of the exercise of this holy hope, the strong exercise of this grace of
   the Spirit, in a carnal, stupid, careless frame, such a frame yet
   remaining, as it would be to talk of the strong exercises of love to
   God, or heavenly-mindedness, or any other grace, remaining in such a
   frame. It is doubtless proper, earnestly to exhort those who are in
   such a frame to come out of it, in and by the strong exercises of all
   grace; but I should not think it proper to press a man earnestly to
   maintain strong hope, notwithstanding the prevailing and continuance of
   great carnality and stupidity (which is plainly the case of the people
   I opposed). For this is plainly to press people to an unholy hope, a
   strong hope that is no christian grace, but strong and wicked
   presumption; and the promoting of this has most evidently been the
   effect of such a method of dealing with souls in innumerable multitudes
   of awful instances.

   You seem, Sir, to suppose, that God's manner of dealing with his
   saints, while in a secure and cureless frame, is first to give
   assurance of their good state while they remain in such a frame, and to
   make use of that assurance as a mean to bring them out of such a frame.
   Here, again, I must beg leave to differ from you, and to think, that
   none of the instances or texts you adduce from Scripture, do at all
   prove the point. I think it is God's manner, first to awaken their
   consciences, and to bring them to reflect upon themselves, and to bring
   them to feel their own calamity which they have brought upon themselves
   by so departing from God, (by which an end is put to their carelessness
   and security,) and again earnestly and carefully to seek God's face
   before they find him, and before God restores the comfortable and
   joyful sense of his favour; and I think this is abundantly evident both
   by Scripture and experience. You much insist on Jonah as a clear
   instance of the thing you lay down. You observe that he says, chap. ii.
   ver. 5, 7. "I said, I am cast of thy sight, yet will I look again
   towards thy holy temple. "When my soul fainted within me; I remembered
   the Lord, and my prayer came in unto thee, even into thine holy
   temple." You speak of these words as expressing an assurance of his
   good state and of God's favour; (I will not now dispute whether they do
   or not;) and you speak of this exercise of assurance, &c. as his
   practice in an evil frame, and in a careless frame; for he slept
   securely in the sides of the ship, manifesting dismal security, awful
   carelessness in a carnal frame. That Jonah was in a careless secure
   frame when he was asleep in the sides of the ship, I do not deny. But,
   dear Sir, does that prove that he remained still in a careless secure
   frame, when in his heart he said these things in the fish's belly,
   chap. ii. 4, 7.? does it prove that he remained careless after he was
   awakened, and saw the furious storm, and owned it was the fruit of
   God's anger towards him for his sins? and does it prove, that he still
   remained careless after the whale had swallowed him, when he seemed to
   himself to be in the belly hell? when the water compassed him about,
   even to the soul, and, as he says, all God's waters and billows passed
   over him, and he. was ready to despair when he went down to the bottoms
   of the mountains, was ready to think God had cast him out of his sight,
   and confined him in a prison, that he could never escape, the earth
   with her bars was about him, for ever, and his soul fainted within him.
   He was brought into this condition after his sleeping securely in the
   sides of the ship, before he said, "I will look again towards thine
   holy temple," &c. He was evidently first awakened out of carelessness
   and security, and brought into distress, before he was comforted.

   The other place you also much insist on, concerning the people of
   Israel, is very much like this. Before God comforted them with the
   testimonies of his favour, after their backslidings, he first, by
   severe chastisements, together with the awakening influences of his
   Spirit, Drought them out of their carelessness and carnal security. It
   appears by many scriptures, that this was Gods way of dealing with that
   people. So Hos. chap. ii. God first "hedged up her ways with thorns,
   and made a wall that she could not find Her paths. And took away her
   corn and wine, and wool and flax, destroyed her vines and fig-trees,
   and caused her mirth to cease; and, by this means, brought her to
   herself, brought her out of her security, carelessness, and deep sleep,
   very much as the prodigal son was brought to himself. God "brought her
   first into the wilderness, before he spake comfortably to her, and
   opened to her a door of hope. By her distress first brought her to say,
   "I will go and return to my first husband;" and then, when God spake
   comfortably to her, she called him "Ishi, my husband;" and God did as
   it were renewedly betroth her unto him. That passage Hosea ii. is very
   parallel with Jer. iii. One place serves well to illustrate and explain
   the other, and that it was God's way of dealing with his people Israel,
   after their apostacy and carnal security, first to awaken them, and
   under a sense of their sin and misery to bring them solicitously to
   seek his face, before he gave them sensible evidence of his favour; and
   not to awaken out of security, by first making manifest his favour to
   them. [548]

   And, besides, I would observe, that in Jer. iii. the prophecy is not
   concerning the recovery of backsliding saints or the mystical church,
   which, though she had corrupted herself, still continued to be God's
   wife: it is concerning apostate Israel, that had forsaken and renounced
   her husband, and gone after other lovers, and whom God had renounced,
   put away, and given her a bill of divorce, (ver. 8.) so that her
   recovery could not be by giving her assurance of her good estate as
   still remaining his wife, and that God was already married unto her,
   for that was not true, and is not consistent with the context. And
   whereas it is said, ver. 14. "Return, O backsliding children, saith the
   Lord; for I am married unto you, and I will take you one of a city,"
   &c. I am married, in the Hebrew, is in the preterperfect tense; but you
   know, Sir, that in the language of prophecy, the preter tense is very
   commonly put for the future; and whereas it is said, ver. 19. "How
   shall I put thee among the children? And I said, Thou shalt call me, My
   father." I acknowledge this expression here, my Father, and that Rom.
   viii. 15. is the language of faith. It is so two ways: 1st, It is such
   language of the soul as is the immediate effect of a lively faith. I
   acknowledge, that the lively exercises of faith do naturally produce
   satisfaction of a good state us their immediate effect. 2nd, It is
   language which, in another sense, does properly and naturally express
   the very act of faith itself, yea, the first act of faith in a sinner,
   before which he never was in a good state. As thus, supposing a man in
   distress, pursued by his enemies that sought his life, should have the
   gates of several fortresses set open before him, and should be called
   to from each of them to fly thither for refuge; and viewing them all,
   and one appearing strong and safe, but the rest insufficient, he should
   accept the invitation to that one, and fly thither, with this language,
   "This is my fortress; this is my refuge. In vain is salvation looked
   for from the other. Behold I come to thee; this is my sure defence."
   Not that he means that he is already within the fortress, and so in a
   good estate. But this is my chosen fortress, in the strength of which I
   trust, and to which I betake myself for safety. So if a woman were at
   once to be solicited by many lovers, to give herself to them in a
   married state, and beholding the superior excellencies of one far above
   all the rest, should betake herself to him, with this language, "This
   is my husband, behold I come unto thee, thou art my spouse. Not that
   she means that she is already married to him, but that he is her chosen
   husband, &c. Thus God offers himself to sinners as their Saviour, God,
   and Father; and the language of the heart of him that accepts the offer
   by active faith, is, "Thou art my Saviour; in vain is salvation hoped
   for from others that offer themselves. Thou art my God and Father." Not
   that he is already his child, but he chooses him, and comes to him,
   that he may be one of his children; as in Jer. iii. 19. Israel calls
   God his Father, as the way to be put among the children, and to be one
   of them, and not as being one already; and in ver. 21, 22, 23. she is
   not brought out of a careless and secure state by knowing that the Lord
   is her God, but she is first brought to consideration and sense of her
   sin and misery, weeping and supplications for mercy and conviction of
   the vanity of other saviours and refuges, not only before she has
   assurance of her good estate, but before she is brought to fly to God
   for refuge, that she may be in a good estate.

   As to the instance of Job, I would only say this: I think while in his
   state of sore affliction, though he had some great exercises of
   infirmity and impatience under his extreme trials, yet he was very far
   from being in such a frame as I intended, when I spoke of a secure,
   careless, carnal frame, &c. I doubt not, nor did I ever question it,
   that the saints' hope and knowledge of their good state, is in many
   cases of excellent benefit, to help them against temptation and the
   exercises of corruption.

   With regard to the case of extraordinary temptation, and buffeting of
   Satan, which you mention, I do not very well know what to say further.
   I have often found my own insufficiency as a counsellor in such like
   cases, wherein melancholy and bodily distemper have so great a hand,
   and give Satan so great advantage, as appears to me in the case you
   mention. If the Lord do not help, whence should we help? If some
   christian friends of such afflicted and (as it were) possessed persons,
   would, from time to time, pray and fast for them, it might be a proper
   exercise of christian charity, and the likeliest way I know for relief.
   I kept no copy of my former letter to you, and so do not remember fully
   what I have already said concerning this case. But this I have often
   found with such melancholy people, that the greatest difficulty does
   not lie in giving them good advice, but in persuading them to take it.
   One thing I think of great importance, which is, that such persons
   should go on in a steady course of performance of all duties, both of
   their general and particular calling, without suffering themselves to
   be diverted from it by any violence of Satan, or specious pretence of
   his whatsoever, properly ordering, proportioning, and timing all sorts
   of duties, duties to God, public, private, and secret, and duties to
   man, relative duties, of business and conversation, family duties,
   duties of friendship and good neighbourhood, duly proportioning labour
   and rest, intentness and relaxation, without suffering one duty to
   crowd out or intrench upon another. If such persons could be persuaded
   to this, I think, in this way, they would be best guarded against the
   devil, and he would soonest be discouraged, and a good state of body
   would be most likely to be gained, and persons would act most as if
   they trusted and I rested in God, and would be most in the way of his
   help and blessing.

   With regard to what you write concerning immediate revelations, I have
   thought of it, and I find I cannot say any thing to purpose, without
   drawing out this letter to a very extraordinary length, and I am
   already got to such length, that I had need to ask your excuse. I have
   written enough to tire your patience.

   It has indeed been with great difficulty that I have found time to
   write much. If you knew my extraordinary circumstances, I doubt not,
   you would excuse my not writing any more. I acknowledge the subject you
   mention is very important. Probably if God spares my life, and gives me
   opportunity, I may write largely upon it. I know not how Providence
   will dispose of me, I am going to be cast on the wide world, with my
   large family of ten children.--I humbly request your prayers for me
   under my difficulties and trials.

   As to the state of religion in this place and this land, it is at
   present very sorrowful and dark. But I must, for a more particular
   account of things, refer you to my letter to Mr. M'Lauren, of Glasgow,
   and Mr. Robe. So, asking a remembrance in your prayers, I must
   conclude, by subscribing myself, with much esteem and respect,

   Your obliged Brother and Servant,

   jonathan edwards.

   P. S. July 3, 1750. Having had no leisure to finish the preparation of
   my letters to Scotland before this time, by reason of the extraordinary
   troubles, hurries, and confusions of my unusual circumstances, I can
   now inform you, that the controversy between me and my people, that I
   mentioned in the beginning of my letter, has issued in a separation. An
   ecclesiastical council was called on the affair, who sat here the week
   before last, who, by a majority of one voice, determined an immediate
   separation to be necessary; and accordingly my pastoral relation to my
   people was dissolved on June 22. If I can procure the printed accounts
   from Boston of the proceedings of the council, I will give order to my
   friend there to enclose them with this letter, and direct them to
   you.--I desire your prayers, that I may take a suitable notice of the
   frowns of Heaven on me and this people, (between whom was once so great
   an union,) in bringing to pass such a separation between us; and that
   these troubles may be sanctified to me, that God would overrule this
   event for his own glory, (which doubtless many adversaries will rejoice
   and triumph in,) that God would open a door for my future usefulness,
   and provide for me and my numerous family, and take a fatherly care of
   us in our present unsettled, uncertain circumstances, being cast on the
   wide world.

   J. E.
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   [548] This is evident by many scriptures; as. Lev. xxvi. 40-42. Deut
   xxxii. 36-39. 1 Kings viii. 21, 22. chap. i. 4-8. Ezek. xx. 35, 36. 37.
   Hos. v 15. with chap. vi. 1-3. chap. xiii. 9, 10, chap. xiv. throughout
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